THE ROLE OF ANAK JALANAN AT-TAMUR ISLAMIC BOARDING SCHOOL IN INTERNALIZING THE VALUES OF RELIGIOUS MODERATION TO COLLEGE STUDENTS IN BANDUNG

The emergence of the concept of religious moderation initiated by the Ministry of Religion of the Republic of Indonesia and set forth in the 2020-2024 National Medium-Term Development Plan (RPJMN) indicates that the program for internalizing and strengthening the values of religious moderation is very important and urgent to implement. The values of religious moderation consist of four points, namely national commitment, tolerance, anti-radicalism, and accommodative to local culture. The direction to internalize the four values of religious moderation is also played by the Anak Jalanan At-Tamur Islamic Boarding School, Bandung. This article aims to reveal the role of the Anak Jalanan At-Tamur Islamic Boarding School in internalizing the values of religious moderation to students. This article uses qualitative research methods that are field research. The research data were obtained from two sources, namely field data sources and library data sources. Data collection techniques used are observation, interviews, and documentaries. The data analysis techniques used are data condensation, data presentation, and drawing conclusions. The results showed that success in internalizing the values of religious moderation to students could be seen from the indicators or values of religious moderation. The four indicators (values) of religious moderation are reflected in the routine activities and attitudes of students of the Anak Jalanan At-Tamur Islamic Boarding School. Commitment to nationalism, tolerance, anti-radicalism and accommodativeness to local culture is imprinted in the personalities of the students of the Anak Jalanan At-Tamur Islamic Boarding School. This is also due to two things: firstly, interfaith dialogue events are often held and secondly, the leader of the Anak Jalanan At-Tamur Islamic Boarding School who has a broad and open view and emphasizes morality in his education.


A. INTRODUCTION
Islamic boarding schools are local institutions that teach Islamic practices and beliefs. 1 Islamic Boarding School is also a kind of means to transform the traditional understanding of Islam contained in the works of classical scholars (yellow book) into its most important elements, namely the students (santri) and the community. 2 According to Mastuhu, Islamic boarding school is a traditional Islamic educational institution that aims to study and especially practice Islamic teachings by prioritizing morals and ethics. 3 Examining the history of Islamic boarding schools, it is believed that the existence of these institutions coincided with the arrival of Islam to the archipelago. 4 This is evidenced by one of the Wali in Java, Maulana Malik Ibrahim, who founded his Islamic boarding school in Java in 1399. Maulana Malik Ibrahim, who belongs to the Wali Nine (Walisongo), made the Islamic boarding school a place for the cadre of preachers (ulama) to preach Islam to all ages in remote areas of Java. Therefore, Islamic boarding schools can be said to be the legacy of Walisongo, and this also shows that all Walisongo have educational institutions of Islamic boarding schools.
The Walisongo preached Islam in the archipelago peacefully, so the Islamic preachers who established institutions called Islamic boarding schools peacefully invited Islam as well, meaning that there was no compulsion to convert to Islam. This was realized by the early generation of preachers that the condition of the archipelago was an area that already had religious and cultural civilization before the arrival of Islam.
Islamic boarding schools as Islamic educational institutions are unique in Indonesia, institutions similar to Islamic boarding schools can be found throughout the Islamic world, and students, many social movements and thoughts were influenced by it, including religious practices and understandings. Before the reformation, people were used to living with constant movement and thought, including religious practices. However, when the reform era entered, the uniformity faded, giving birth to various models of new thinking issues such as fundamentalism, moderateism, liberalism, etc. 5 The development of Islamic movements and thought also resulted from the development of Islam in Southeast Asia itself, therefore the Southeast Asian region became a fertile ground for the development of Islam, which in fact was different from the development Based on the description above, the problem that will be discussed in this article is

A Brief History of the Anak Jalanan At-Tamur Islamic Boarding School
Anak Jalanan At-Tamur Islamic Boarding School, the meaning of the child in the name of the Islamic boarding school, is the descendant of the Prophet Adam. The word way is the way (method) of humans to carry out religious teachings. At-Tamur is a name taken from Arabic, which means dates that grow on barren plains. This has a philosophical meaning, namely that Islamic boarding schools must continue to live and provide benefits even though they are in a state of deprivation. Hermawan's prayer room. The mosque has undergone several construction and renovation, so today, the mosque has two floors and an area of 160m 2 .
Since 1990, the Syahida Mosque has been happy to host the evening recitation of neighboring children. The student who lives on the second floor of the Shahid Mosque becomes a teacher for the children because the two-story mosque is increasingly being used as a study center by students of UIN Sunan Gunung Jati Bandung who come from outside the  together, cooking together, and continuing to focus on morals and daily life, including economic development and education.

Anak Jalanan At-Tamur Islamic Boarding School Activities and Activities
The view of the Anak Jalanan At-Tamur Islamic Boarding School in understanding religious moderation is fundamental, and as a basis for conveying Islamic teachings that love peace, respect and respect differences, there is no coercion in Islamic teachings, of course, this is the basis for preventing acts of violence by the legitimacy of religion and rejecting violent ways of preaching.
In her thesis, Nida Ankhofiyya was informed that the Anak Jalanan At-Tamur Islamic Boarding School was to increase religious moderation, namely trying with all her might so that the students learned to respect and respect the opinions of others, accept the shortcomings of others, and be kind to anyone. Because the task of Muslims is to do good deeds to anyone, In addition, the Anak Jalanan At-Tamur Islamic Boarding School also utilizes existing forums and programs at the Islamic boarding schools to socialize the importance of religious moderation. This is quite effective because, in the program of activities at Islamic Boarding Schools, such as public recitations for both students, the family of the Islamic boarding schools and the community around the Islamic boarding schools usually gather. Like the regular Friday night program (rutinan), it is filled with istighosahan, tawasulan, and yasinan and ends with coffee and ngaliwet together (eating together). 20 Problems of intolerance or excessive religious fanaticism, ethnocentrism, social prejudice, and discriminatory attitudes often arise and occur everywhere. If this continues to be fostered and left unchecked, there will be an attitude of conflict between religious communities, so there will be an attitude of intolerant and no appreciation of differences. This understanding is sometimes used as a weapon in conveying their radical understanding in an effort to achieve change in the name of religion. 21 Therefore, the obligation to convey moderate Islam is not only the task of the government but also the obligation of religious leaders and Kiai. The Anak Jalanan At-Tamur Islamic Boarding School, through the role of the Kiai, provides an understanding to the students of the importance of understanding religious tolerance and moderation to ensure harmony in the differences that occur in society. Participate and participate in cultivating and maintaining harmony in interacting with other humans. Like what the Anak Jalanan At-Tamur Islamic Boarding School did, it tried to socialize the importance of internalizing the values of religious moderation to students in activities in the Islamic boarding schools and the surrounding community. 22 18  The method used in the dialogue is to divide the participants into several groups from Islam and Catholicism, then each group discusses their respective faiths. This method is carried out in order to give birth to an intensive and memorable atmosphere that is more lively than the lecture method.

Values of Religious Moderation to Students
The word moderation comes from the Latin moderattio 29 , which means mediocrity. 30 Whereas in Arabic, it means al-wasathiyah. 31  wasath. 32 Al-Asfahaniy defines wasath with sawa'un as the distance between two limits. 33 The two limits referred to are liberalism and radicalism, which in the middle is religious moderation. 34 So with this understanding in language, the character of Islam is moderate in all its actions, speech and thoughts. In this case, Mohammad Hashim Kamali in his book entitled The Middle Path of Moderation in Islam says that the word moderate has two keys, namely balance and justice. A moderate Muslim, according to Imam Shamsi Ali, is one who is committed to religion without being subtracted or added. In line with this, Anis Malik Thoha also revealed that moderate Muslims are not extreme, namely not using violence. 35 Whereas in the Al-Quran, the word al-wasathiyah is in Q.S. al-Baqarah verse 143, which has the best and most perfect meaning.
‫ْﻨٰ‬ Moderation of Islam or wasathiyah Islam also reflects character and identity both in view, implementation and implementation. The character or identity of Islamic moderation means an attitude that takes the middle way of two opposing attitudes that will affect one's attitude and thoughts. 45 Religious moderation in the concept of understanding prioritizes the value of balance and justice, then there is an index or value of religious moderation. That is an attitude that expresses religious understanding regarding national commitment, tolerance, anti-radicalism, and violence and sees religious expressions according to local culture. 46

National Commitment
National commitment is a significant indicator of the extent to which the religious views and expressions of specific individuals or groups are in line with the ideology of the state, especially their commitment to accepting Pancasila as the basis of the state. This national commitment becomes very important when new transnational religious ideas emerge, which aim to realize the ideals of a globalized Islamic government system, and this will worry the integrity of the Indonesian nation-state.
The idea of establishing a state system, such as the desire to establish a state with a caliphate system, Islamic State or imamah, is contrary to the principles of the Indonesian state, of course, it is not justified because it is not in line with the nation's policies and commitments agreed upon by the founders of the Indonesian nation-state. 47

Tolerance
Tolerance is an attitude that gives space and does not interfere with the beliefs of others, including expressing beliefs and expressing opinions, even though they are different from what is believed. 51 Therefore, this open attitude is an essential barometer of tolerance. This open attitude also means accepting and respecting others and expressing positive understanding in that this attitude of tolerance acknowledges differences in any case, including in the religious field. 52 In the broader context of Indonesia, this tolerance is not only in religious beliefs but also in differences in race, gender, culture, and language, even including social and political tolerance. Islam, as a mercy to all nature, must show that Islam teaches this tolerance. Thus, the index of religious moderation related to tolerance is the ability to show religious attitudes and show genuine respect for differences that occur in society.

Anti-Radicalism and Violence
The attitude of radicalism and violence in the name of religion results from a limited understanding of religion. This was born from the idea of wanting to carry out a revolution through violence. The violence in question is not only physical violence but also non-physical violence, such as accusations of heresy, paganism, bid'ah (heresy), and the like against a person or group of people who have different interpretations of Islam.
These acts of violence, both physical and non-physical, often use the name of religion in carrying out their actions. 53 Islam teaches us to maintain human values and mercy for the entire universe.
However, due to conservative religious understanding and lack of literacy, the noble goals of Islam are increasingly being eliminated, namely because of a rigid and exclusive religion, which is seen as the extreme and discriminatory face of Islam. While Islam basically brings security and peace.
This discriminatory religious attitude is contrary to the concept of religious moderation. Because religious moderation also carries the principle of musawah or egalitarianism, meaning that all humans are equal and equal. In that case, it means that the concept does not justify winning on its own or considering itself or its group to be the most correct and best. 54 In addition to rigid religious elements, the birth of extremism and violence also emerged because it brought an ideological renaissance with the ideals of establishing an Islamic state. This is accompanied by excessive hatred towards other Muslims who have different beliefs and are busy fixing the worship of other people, so they are seen as enemies and are seen as infidels and justify the blood of other Muslims. Thus, indicators of religious moderation related to radicalism are found in balanced religious attitudes and expressions, justice, respect, and a realistic understanding of the differences that exist in society in Indonesia. 55

Accommodating Local Culture
The encounter between religion and culture causes debate because they are two different things. Religion is a revelation, and culture is the product of human creation.
Therefore, the study of fiqh and ushul fiqh aims to bridge the debate about religion and culture. The study of fiqh and ushul fiqh, which is the ijtihad of the scholars, is undoubtedly able to resolve the tension between Islam and local culture, this proves that understanding of religion. Therefore, students of Jalana At- Tamur Islamic Boarding School, with its recitation curriculum, which is carried out every bada' isya and subuh, aim to have broad religious knowledge. So it is not easy to blame, let alone easy to heresy-infidel-syiri' (membid'ah-kafir-syiri'kan) from other people who have different views and understandings.
Discipline of students in participating in various lectures and studies is a form of effort in instilling positive character and having extensive knowledge, so that it will not be easy to hate the differences that exist. The attitude of easily blaming and even easily disbelieving fellow Muslims because they are not in the same group as themselves is a form of their irresponsibility towards Allah Swt. vertically and towards society horizontally.
In this case, Ustaz Ilin Solihin as one of the teacher boards at the At-tamur Street Children's Islamic Boarding School said that "character education makes students responsible, at least for themselves regarding learning objectives". 60 So to instill the character of anti-radicalism and violence, all teachers of the At-tamur Islamic boarding school continue to strive in various regular recitations.
This effort continues to be carried out by the Anak Jalanan At-Tamur Islamic Boarding School by holding scientific discussions and interfaith events by inviting several resource persons who are qualified in Islamic religious knowledge and have moderate views.
So that until now, the students of the Anak Jalanan At-Tamur Islamic Boarding School do not have a problematic attitude toward religion. Through the guidance of Kiai Samsudin, students are educated for riyadhah and tazkiyatun nafs by fasting (berpuasa), dhikr (berdzikir), reading the Al-Quran, and adding Sunnah practices such as Praying Sunnah consistently. This gave birth to students of the Anak Jalanan At-Tamur Islamic Boarding School who were gentle in religion.
Regarding accommodation to local culture, it has been explained above that the indigenization of Islam is the Islamization movement of the Walisongo with a cultural approach. So that in the process of Islamization, it does not clash Islamic law with local culture, but the strategy used is to incorporate Islamic teachings and sharia into a culture so that the culture breathes Islam, which becomes a kind of characteristic and character of Indonesian Islam. The ngaliwet is a tradition of eating in the Sundanese people, so the tradition of eating liwet rice is also routinely carried out after the yasinan activity every Friday night is over. This means that after the heart and mind have been filled with reading the Al-Quran, shalawat, and other prayers, it is also closed with eating to fill the stomach. This simple example is quite a strong reason for the accommodativeness of students of the Anak Jalanan At-Tamur Islamic Boarding School in seeing local traditions and culture.

C. CONCLUSION
The Anak Jalanan At-Tamur Islamic Boarding School from the beginning was a unique boarding school, and this is due to the historical factor of the birth of the Islamic boarding school due to the heterogeneity of the surrounding community. Therefore, the