Aswaja conceptual understanding, in essence, very simple. However, the interpretation of many classes and groups of diverse interpretations tend out contrast. Background and interests of the interpreter or reader is what causing the conceptual simplicity of understanding Aswaja become increasingly complex.  Aswaja is an abbreviation of the term Ahl al-Sunnah wa al-Jama'ah. There are three words that form this term, namely: 1) Ahl, meaning family, group, or followers, 2) al-Sunnah, derived from the word "Sanna" meaning explained. Named "Sunnah" because it serves to explain the Qur'an. In terms of law (fiqh), the word means "something that is recommended to be done, but not mandatory." Meanwhile, according to the scholars of Usul Fiqh, the word "Sunnah" means "nothing is done, said, or set by the Prophet, who can be argued as in setting a legal Shar'ie (Mun’im al-Hafni, 2009). In a rather broad limit, also included actions, edicts and traditions construct by the Companions (al-Shahabi atsar).

Sunnah within the limits of theologians (theologian) is the belief (i'tiqad) which is based on the proposition naql (al-Qur'an, hadith, and qawl or greeting Shahabi), instead of merely relying on understanding reason (ratio). In terms of political experts, the sunnah is the trail left by the Messenger of God and the first four caliphs. Is the Jama'ah of the Muslims forerunner of the companions, tabi'in and those who follow in the footsteps of their goodness until the Day of Judgment. They gathered based on al-Qur'an and Sunnah and run according to that has been pursued by the Apostle of Allah SAW both physically and spiritually (Musa, 1975).

Considering the hadith of Allah's Apostle, is the Jama'ah is what has been agreed upon by the companions of Rasul SAW during the first four caliphs, Abu Bakr, Umar, Uthman, and Ali. The term "Jama'ah" is also based on the hadith of the prophet when answering questions about the companions (to be) the result of the destruction of the human race split into 71 or 72 groups, and the only survivor of the group, namely alJama'ah (Abdusshamad, 2004).

Thus, Aswaja is a group of loyal followers of the Prophet and his companions. From this sense, appears different interpretations of who they are called as followers Aswaja. In the al-Kawakib al-Lamma’ah given would therefore, stated, "The so-called Ahl al-Sunnah wa al-Jama'ah are the ones who always guided by the Sunnah of the Prophet and his companions in the matter of religious creed, lahiriyah deeds and moral heart "(Abdusshamad, 2004).

Wahhabi Salafi circles refer to the term Aswaja the Salaf. In Wajiz fi al-Aqidah al-Salaf al-Salih stated that Ahl al-Sunnah wa al-Jama'ah is a group that has been promised the Apostle of Allah SAW would survive among others. Their foundation rests on the doctrine of following the Sunnah (ittiba al-Sunnah), and follow what Prophet Muhammad brought by both the problems of belief, worship, guidance, behavior, morals and always accompanies the congregation of the Muslims. Thus, the definition of Ahl al-Sunnah wa al-Jama'ah is not out of the definition of the Salaf (al-Atsari, 2007). In development do occur differences in interpretation of the meaning of the Ahl al-Sunnah wa al-Jama'ah. The term Sunnah itself, for example, has two meanings: first, "the way". It is said ahl al-Sunnah, then the question is those who follow the path of the companions and tabi'in receive mutashabihat verses (multiple interpretations) and gave meaning to God. Secondly, the Sunnah which means "hadith". That is, those who believe in the truth of the hadith of the Prophet (Umam, 2009).

The difference in this view, in addition to bring Aswaja groups, also gave birth to other terminology used to refer to Aswaja. The followers of Imam Ibn Hanbal schools, for example, calls this Aswaja with Ahl alSunnah wa al-Jama'ah wa al-Atsar. They added the word "al-Atsar", to indicate that they cling to the text, not on reason. This designation is intended to distinguish himself with a group that is considered to glorify philosophical reason was religious. This rationalist group they called the ahl al-Ra'yi, al-Kalam, and the Ahl alBid'ah (Ya'la, 1952).

"Go back to the Qur'an and Hadith!" This was an important and widespread slogan voiced by the modernist Muslims in Indonesia, especially in Java and West Sumatera, at the beginning of the twentieth century. Their strong appeal to Go back to the Qur'an and Hadith, that is, to return to Islamic purity, was welcomed enthusiastically by their supporters. Along with voicing that slogan, they attacked and condemned some religious practices of traditionalist Muslims, such as qunut, tawassul and tarekat (tariqah). The Muslim modernists rejected those kinds of religious practices and regarded some of them as bid’ah (religious innovation), which had to be abandoned. In contrast, the traditionalist Muslims argued that those religious practices they performed were not bid'a and not contrary to the teachings of Islam. Consequently, religious disputes occurred between the two groups, which consumed a great deal of energy, and time in arguing with one another. The religious disputes between the modernists and the traditionalists dealt in fact with furu' (detail, branch) questions and not with ushul (root, principle) questions. However, as Clifford Geertz said, the conflict between the two groups "was indeed a sharp and bitter one.". As a result, this conflict led to an unharmonious relationship, characterized by tension and disunity between the two groups.

There is no doubt that the modernist Muslims derived their inspiration and influence primarily from Wahhabism and the ideas of reform of Muhammad Abduh (1849-1905) and Jamaluddin al-Afghani (1839-1897). As we know, the Wahhabi movement began formally in 1747 after its founder, Muhammad bin Abd al-Wahhab (1792), had visited many Islamic countries and came to realize that religious innovation had obtained currency and that superstitious uses had spread and were indistinguishable from idolatry. Upon returning to his homeland in Central Arabia, Muhammad bin Abd al-Wahhab and his followers therefore began a campaign of religious purification.

The Wahhabi teaching was formally accepted by the Saudis. According to Uthman bin Bishr, in their zeal to rid Islam of its cult of saints and other innovations they sacked Karbala in 1801, captured Makkah in 1803 and Medina the following year, destroyed tombs and purged these cities of all semblances of idolatry. When Karbala was attacked, a considerable Saudi force massacred some five thousand Shi'is, demolished the domes of various tombs including that of the Prophet's grandson, Husayn plundered the whole city. Wahhabism continued to flourish when Abd al-Aziz bin Saud came to power in Makkah after his defeat of Sharif Husayn in 1925. Muhammad ibn Abd al-Wahhab was regarded as a reformer not in the sense that he desired a change in the doctrines of Islam or even a new interpretation of its tenets, but in the sense that he felt it his mission to denounce innovations and accretions, and preach a return to Islam's former purity.

NU was born in the atmosphere and the culture of pesantren where the doctrine of traditional Islam has been deeply rooted in preserved. The role of K.H. Abdul Wahab Hasbullah (the leader of the Pesantren of Tambakberas, Jombang, East Java) and K.H. Hasyim Asy'ari (the founder of the Pesantren of Tebuireng, Jombang, East Java) were very significant in the process of the establishment of the NU at that time. Because of their important and widespread influences among traditional Muslim people, especially in rural areas, these two leading kyais succeded in preserving and developing the NU. As a result, many other kyais, especially in Java and Madura, joined or established branches of the NU in their regions. The establishment of branches of the NU not only took place in Java and Madura at that time, but also outside Java. By this means, the NU grew strongly not only in Java, but also in other regoins in Indonesia. The symbiotical relations among kiyais (ulama), santris and pesantrens contributed greatly to the significant growth and development of the NU in many regions in

Indonesia.

The NU –through its leading figure K.H. Wahid Hasyim (son of K.H. Hasyim Asy'ari)– played an important role in the reformulation of Pancasila as the basis of the Indonesian State so that Pancasila was accepted by all political streams, religious groups and social organizations in Indonesia. In addition, the NU –together with other nationalist movements– also contributed greatly to the process of preparing for the nation independence; in building of the Indonesian state; and in the war to defend Indonesian independence. Many kyais of the NU took up arms and were involved in the struggle to free Indonesia from the colonial rule. As a result, Indonesia became a new independent and free state. Both K.H. Hasyim Asy'ari and his son K.H. Wahid Hasyim were appointed by the government as National Independence Heroes because of their important role, dedication and contribution to the Indonesian State.

Despite the fact that the NU at that time was completely or purely a socio-religious organization (not a political organization), it felt obliged morally and nationally to struggle against the Dutch colonial rule and taking part in the war to defend the Indonesian independence. For the NU, nationalism and patriotism became part of iman (religion). Therefore, for the NU, nationalism and patriotism or nationality and religiousity could not be separated from the khittah (the spirit of struggle) because the two elements were closely integrated in its fighting spirit and became a prime mover in its struggle to devote itself to achieving the interests of the nation and state.

The name “Nahdlatul Ulama” was consciously chosen by the founding fathers of this organization. They chose the name “Nahdlatul Ulama” and not, for example, Nahdlatul Muslimin (Renaissance of Muslims) or Nahdlatul Ummah (Renaissance of the Islamic Community) in order to show how important and special the position of ulama was in the Nahdlatul Ulama. If other organizations relied, for their basic strength, on laborers, farmers, officers, and the like, the NU confidently determined that its main supporters and its central strength were the ulama. The position of ulama' as the pillars of the NU was based on two logical considerations. Firstly, the NU as a

religious organization should derive its basic power from figures whose morality, religiousity and religious knowledge were guaranteed and these figures were the ulama. Secondly, the ulama had authority among their santris and among their former santris who had spread out into many different areas. The ulamâ also had direct influences among their community and their influences would be able to reach many rural areas.

These influences made it possible for the NU to penetrate and maintain roots in rural Islam, especially in Javanese rural areas where a large percentage of the population of Indonesia lived. In other words, the NU, with its thousands of kyais and ulama, gained its main supporters from the rural areas. At the village level, the kyais not only functioned as religious and spiritual leaders, but later, also as political leaders, precisely as Clifford Geertz has observed. In the NU, the titles of kyai and ulama are not used arbitrarily; they indicate special qualities, such as fearing and obeying God, understanding and carrying out the message of the Prophet, being sensitive to the interests of the Muslim community, having good knowledge of religion, and devoting

their knowledge to the God's purpose. It is not surprising if the ulama of the NU always quote a Hadith which runs, "The Ulama are the inheritors of the prophets" a message which inspires them to do their duties. From this point of view, the NU placed them in the highest position to supervise and control its movements and activities.

The growth of the NU cannot be separated from the role of the kyais and ulama, who had a far-reaching influence among the Muslim community. In a short time, the NU was accepted by Muslims both in Java and beyond. By 1930, the NU had six branches in West Java, twenty-one branches in Central Java, and eighteen branches in East

Java. In the same year, a new branch was founded in Banjar, Martapura (Kalimantan) and it became the first branch of the NU beyond Java. A local organization called the Hidayah Islamiyah (Islamic Guidance) in Kalimantan merged with the NU in 1936. In its National Congress in Malang, East Java, held in 1937, seventy-one branches participated. When the Dutch were defeated by the Japanese in 1942, the NU had one hundred and twenty branches dispersed in many parts of Indonesia.

The main stronghold of the NU was Java, where thounsands from the pesantrens joined it. The reason the pesantrens joined the NU may be traced to the teachings of the NU and to the background of its founding fathers. The religious ideology of the NU was basically the same as the “value system” which had been rooted in the pesantrens tradition for hundreds of years. Therefore, when the NU was founded and it declared its ideology to be that of ahlussunnah waljama'ah, the pesantrens readily joined it because of a strong religious tie which

linked both. As a result, generally speaking, the NU and the pesantrens were interrelated, or even almost identical: the majority of the pesantrens belonged to the NU and the NU was deeply rooted in the tradition of the pesantrens.