ASWAJA Ke-NUan-BASED ISLAMIC MODERATE EDUCATION AS A RADICALISM STRATEGY

This study aims to rationalize the Aswaja-based Islamic education strategy to counter radicalism. This research method uses literature by analyzing published, unpublished books, journals and research that are in line with the theme of moderate Islamic education through NU-an Aswaja. The results of this study are that NU implements an educational education commanded by LP Maarif NU and principled on al muhafadhotu ala al qodimi as sholih wal akhdu bil jadidi al aslah to aim at forming humans who are rahmatan lin naturalin. In learning the values that are strengthened and internalized are tawazun (balanced), tawassuh (moderate), i`tidal (fair and heartless) and tasammuh (tolerance).


Introduction
Radicalism is a rising phenomenon in recent times 1 . We can see it because of the formation of religious organizations that carry out their mission with violence 2 . Radical Islamic organizations have a variety of characteristics, variants and orientations 3 . But radical Islamic organizations have in common, which is to choose the path of violence. Radical Islam grew massively on the responses from various diverse parties. There are those who give positive responses as supporters, reactiveemotional, creative and even anarchist 4 . However, the response of the radical Islamic movement cannot be dammed or stopped. In fact the number of members of radical Islamic organizations is increasing 5 .
Indonesian Islam is famous for its friendly, tolerant and humanist character 6 . With the existence of radical Islamic organizations it can be a threat to the future of Indonesian Islam itself 7 . Where is Indonesian Islam which has lived for decades in peace and peace because of tolerance. Radical Islam will not be able to live in the future because of the disclaimer of the wisdom of Indonesian cultural values. From the violence that they take that continues to grow will make it difficult for us to find a peaceful and tolerant life 8 . Therefore, mainstream Islamic organizations so that the influence of radical Islam does not stick, it is very necessary active-creative and constructive response. Radical Islam massively conducted a network of young people 9 . This is necessary because generally they do not have mature experience of religion 10 . They are easily indoctrinated with certain ideologies so that they are ready to struggle to carry out the organization's vision and mission with any compensation. With many young people converting to radical Islam, various parties have intervened to anticipate the seeds of radicalism. The increasingly widespread radical Islam can reduce the multicultural social harmony of Indonesian society 11 .
One of the prevention of the development of radical Islam is learning delivered by teachers in classes in a structured and systematic manner that allows students to know and understand and can apply the knowledge gained so as to understand the problem wisely. Through learning students are expected to understand what is radical Islam, its characteristics and the dangers and aspects related to radical Islam comprehensively. Among the lessons that can prevent radicalization are Aswaja's lessons.
As consideration and reference to continue this research, Muhammad Anas 2018 12 research that NU campus in Malang implements tolerance in conducting multicultural education with multicultural knowing, multicultural feeling and multicultural action in student day activities, student freshmen, study activities and social interaction. Toto Suharto 2015 13 produced research that NU as an organization that implements moderate attitudes through education by applying the values of tasamuh, tawazun, i`tidal and tawassuth. The research was also strengthened by Fauzan's research in 2019 14 . From the results of these studies, the authors were interested in researching the literature on moderate Islamic education strategies based on Aswaja to the NU.

Islamic Perspective of Radicalism
Radical words come from the Latin "radix" which means root. In English the word radical can mean extreme, comprehensive, fanatical, revolutionary, ultra and fundamental 15 . While radicalism means the doctrine or practice of adherents to radicalism or extreme understanding 16 . In the Big Indonesian Dictionary, radicalism is defined as "understanding or flow that wants change in a hard or drastic way. While Sartono Kartodirdjo defines radicalism as "a social movement which rejects the overall ongoing social order and is characterized by strong moral irritation to oppose and hostile to people who have special rights and power" 17 . Thus it can be concluded that radicalism is a symptom of a society that can occur in general with a variety of motives, such as political, social, cultural and religious, which is characterized by various extreme, violent and anarchic actions as a form of rejection of the symptoms or problems that are being faced.
Religious radicalism (Islam) can be defined as understandings and values of religious teachings (Islam) that are implemented in a hard, fanatical, and extreme and fundamental way 18 . But not all acts of violence that are anarchist in nature stem from religious radicalism. Indeed, in reality we can find several groups of radical religious movements that are only limited to ideology and thought, and do not use violence in carrying out its mission, but there are also radical groups in carrying out P their religious ideology by justifying violent means. Therefore, religious radicalism is not always marked by anarchism or terrorism 19 .
Rubaidi explained that the characteristics of the Islamic radicalism movement were divided into five parts, namely: First, a person in regulating the social, religious and political life of the state used Islamic ideology. Secondly, without considering the socio-political situation, they adopt the source of Islamic values from the Middle East as they are without thought and translated according to context. Third, they are more focused on the text of the Qur'an and the Hadith or also called understanding the Qur'an textually. Fourth, do not accept ideologies other than Islam from the Middle East, such as liberalism, secularism, and democracy. Fifth, one feels less compatible with the movement of moderate Islamic groups both towards the community and the government 20 .
Radicalism in religion is like a double-edged knife, on the one hand, the positive meaning of radicalism is the spirit towards change for the better which is commonly called ishlah (improvement) or tajdid (renewal). Thus radicalism is not a synonym of extremism or violence, it will be very meaningful if it is carried out through a thorough understanding of religion and is applied to the personal sphere. But on the other hand, radicalism will become dangerous if it reaches the level of ghuluw (over the limit) and ifrath (outrageous) when forced upon followers of other religions 21 . According to Madjid that Islam is a religion of peace that teaches an attitude of peace and the search for peace 22 . Islam has never justified the practice of using violence in spreading religion, religious understanding and political understanding. But it is undeniable that in the course of its history there are certain Islamic groups who use the path of violence to achieve political goals or maintain a rigid religious understanding which in the language of global civilization is often called Islamic radicalism 23 .
The Koran forbids one to commit violence and anti-social. However, if a verse is found about radicalism, it is actually blocked by the maqasid Qur`an. If a person is allowed to kill and fight, all of them must be based on protecting themselves (life) hifdzun nafs , guarding religion haifdzu ad din, protecting property hifzhu al maal and guarding their minds hifzhu al aql 24 . Adherents of radicalism have a perspective that is sharia is an absolute thing that must be upheld in public life through coercion of people or groups. The road they took began by combating disobedience using the path of violence without regard to applicable law. 25

Education-Based Deradicalization
Most people assume that radical Islam is a threat to religious harmony. Radical Islam acts violently to carry out its mission in the form of systemic violence, actual violence or symbolic violence which makes radical Islam a terrifying mental terror for mankind, especially for Islamic groups themselves. Radical Islamic groups have a deeply ingrained character that their religious understanding is an absolute truth. From these beliefs that cause no constructive dialogue space to discuss issues in life 26 .
Radical Islam in Indonesia has developed rapidly, this is a significant challenge for the life of religious people and the country 27 . Indonesia is a country with pluralistic characteristics, even the most plural society 28 . Therefore it is not excessive if Indonesia is declared as a multi-ethnic, multi-faith, and multi-cultural political expression 29 . This diversity owned by Indonesia must be managed optimally, well, honestly and smartly so that it can be made a great cultural wealth. Such great wealth could be destroyed by the violence of radical Islamic groups. Radical Islam finds it difficult to accept ideas even if they are from outside groups 30 .
The ideas they bring are not to be debated or discussed, but rather to be accepted and implemented absolutely. If a person or group does not accept it, they will find other ways so that other groups can accept it. This group often uses the word "Kafir" as an expression that anyone who is not in accordance with the teachings they believe and they believe in. They easily swear at unbelievers to fellow Muslims if they are not in accordance with their nets and even moderate NU and Muhammadiyah followers are branded as such 31 . According to their assumption that infidels must be fought to death or follow the teachings of radicalism. Radical Islam justifies the use of any path against those who disagree with their opinions, including the path of violence or terrorism 32 .
Radical Islamic groups have a vision of refining Islamic teachings. According to Kato, "is a mere fantasy of religious purification carried out by radical Islamic groups". Because the real interpretation and relative purification that they glorify. Such claims are not the most good and true. Factors that influence interpretation include social, cultural, political, and education. Those are some of the reasons why the claims for purification of religion cannot be justified.
Education is a medium that is quite effective in stemming the flow of radical Islam. Because comprehensive is a progress that can be achieved by humans 33 . Of high concern for education, it will become a more advanced foothold. Through education someone will have high character, knowledge and expertise. Because it is a necessity for a nation. Education is a future savings socially, intellectually, financially and culturally. With broad insight, experience, knowledge and adequate life skills as well as developing one's potential optimally that can be used as capital in life. In addition to students, the education system is a very determining factor in student success. With maximum effort, it is hoped that it can lift honor and dignity through the birth of educated people and love of culture 34 .
An Islamic educational institution can be categorized as a bearer of moderate Islam, when the parent organization or institution has an ideology of moderate Islam. Conversely, an Islamic educational institution can be categorized as a bearer of radical Islam, when the parent organization or institution has a radical ideology of Islam. From this we need a clear understanding between Islam of moderate ideology and Islam of radical ideology 35 . Islamic moderateism in Indonesia displayed by these two organizations can at least be seen from the religious understanding adopted by Muhammadiyah and NU. In the field of theology, these two organizations claim to be adherents of ah luss unah wal jam a 'ah (aswaja) 36 . As a containment of radicalism, the two organizations vigorously conduct anti-radicalism studies, especially through education. NU internalizes anti-radicalism education by providing Nu-an Aswaja learning at every level of education. as well as Muhammadiyah doing moderate learning with typical Muhammadiyah tajdids 37 .

Aswaja Ke-Nuan Values
The values contained in Aswaja become significant to be actualized amid the current of radicalism. Aswaja values can be a barrier to radicalism. The reconstruction of Aswaja values through education is expected to be significant to the teachings of moderate Islam. Islam is not always synonymous with violence. The polite and gentle way can make Islam exist and become a part that has fallen from Indonesian life for decades. Aswaja did not receive a response to the settlement of cases by inhumane, violent, coercive, to vandalism.
Al-Qur'an, as-Sunnah, al-Ijma 'and Qiyas are sources of Islamic law in view of the paradigm of Aswaja's thought. Aswaja followed the product of the thought of the salaf scholars in their daily practice 38 . The characteristics of the Aswaja are divided into three pillars, namely in the field of fiqh (jurisprudence) following one of the four Imams of Madhhab (Imam Shafi'i, Imam Hanafi, Imam Maliki and Imam Hambali) and in theology the following Imam al-Asy'ari and al-Maturidi and in the field of Sufism following Imam al-Ghazali and Imam Junaid al-Baghdadi 39 .
The NU organization has values that must be instilled into daily life in order to foster a sense of caring, tolerance and diversity. These values are: 1) Moderate (tawassut) 2) Tawazun (balanced), 3) Tolerance (tasamuh). 40 These three values in religious life continue to stem radicalism through education has always been the main key. the moderate principle is applied in all fields, including state life, NU has always been "loyal" to the Republic of Indonesia, together with Muhammadiyah, 35  rejecting the establishment of an Islamic state. Related to this, Mark Woodward for example assesses: "Like Muhammadiyah, NU rejects the concept of an Islamic state, arguing that Islam, as a religion, places greater emphasis on piety than politics". 41 KH. Achmad Siddiq said that in interpreting the principle of tawassut this is 42 : "Tawassut (including i'tidâl and tawâzun) is not all-round compromise by confusing all elements (syncretism). Neither does he exclude himself from refusing to meet with any element. The character of tawassut for Islam is indeed from the very beginning Allah has put in Islam all the goodness, and all the goodness is certainly found between the ends of the tatarruf, endless nature, extremism. The principle and character of tawassut which has become the character of Islam must be applied in all fields, so that the Islamic Religion and the attitudes and behavior of Muslims will always be witnesses and gauges of truth for all attitudes and general human behavior " Through these principles, NU always takes the position of an accommodative, tolerant attitude and avoids extreme attitudes (tafrîth, ifrâth) in dealing with any cultural spectrum. Because the Aswaja paradigm here reflects the attitude of NU which is always calculated on the basis of legal considerations that lead to aspects of maslaha and mafsadah. These are the values of Aswaja inherent in the body of NU which are the assessment and imaging of Islam rahmatan lil 'alamin in the eyes of the world 43 .
NU's moderate values to stem the flow of radicalism are applied in NU's Maarif Education Institute. LP Maarif NU made guidelines for all institutions under its auspices to always internalize the moderate values of NU, both in learning or in extracurricular activities. Good traditions are always preserved and take on new traditions to develop the value of the goodness and welfare of the Ummah. Ke-Nuan Aswaja learning takes place from elementary school to university level. The implementation of Aswaja Ke-Nuan is applied in everyday life and Indonesian traditional traditions.

Aswaja's Internalization Strategy in Islamic Education
Forms of radicalism in education are not all in the form of acts of violence, but can also be addressed in the form of words and attitudes that have the potential