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The social political role 1. Introduction

The position of ulamas within the Acehnese society is
of Muslim scholars completely necessary. It can be seen from the
Acehnese proverb “Adat bak po teumeureuhom,
(ulamas) in the hukom bak Syiah Kuala”. It means that the
implementation of the government, political system

Acehnese society
and religious affairs are considered as Sultan’s
responsibility while ulamas are in charge of Islamic
spirituality including the implementation of Islamic
Rasyidin sharia. This proverb is not only a wise quote yet but
Faculty of Social and Political Science,
Universitas Malikussaleh, Lhokseumawe,
Indonesia In this study, the authors used personal funds. The author
realizes that in writing this journal, he has received guidance
and support from various parties, and for this reason, the
author would like to thank Syiah Kuala University, Banda
Abstract Aceh and related colleagues in completing this journal.
Purpose – The purpose of this study is to critically understand and Social political role of Muslim scholars
to find out the social political role of the Acehnese ulamas (Muslim
scholars) in solving and coping with social issues faced by
contemporary Acehnese society.
Design/methodology/approach – This study was conducted in
the province of Nanggroe Aceh Darussalam, especially in the
districts of Aceh Utara, Pidie, Aceh Besar, Aceh Selatan and Aceh
Timur. The locations were chosen based on the consideration of the
objective conditions that many ulamas are dwelling and easily be Received 3 October 2018 Revised 10 November 2018 21 May 2019
found within these areas. Besides, the locations are historically Accepted 20 January 2020
believed as the origins of the Acehnese that are so diverse. In
addition, a large number of social problems frequently arose within
those regions. The subjects of this research study were a number of
community determined by purposive sampling technique. The
instruments used for the data collection in this research were
observation, in-depth interview and library study; and interpretative
understanding was also used to analyze the data.
Findings – The existence of the Acehnese ulamas represents the
government’s recognition to word the traditional institutional in Aceh.
However, some people think that institutions are used by
government to exploit ulama as the mediator between government
and society. For the Acehnese ulamas, the presence of the
institution could be used to consolidate their power for the benefit of
the people.
Originality/value – The originality of this research can be seen
from the effort to explain how contemporary Acehnese society views
Theologian (ulama) in solving social problems, which were little
studied by previous researchers. This question is important to
examine, given the position of ulama in people’s lives since the pre-
independence period and during the social revolution that had
occurred in Aceh until the early 1970s was very dominant. That is,
even the symbolic world of Acehnese society formed through the
dominance of ulama discourse has structured how people’s
responses typically must be expressed.
Keywords Muslim scholar (ulama), Society, The role of
social, Contemporary Acehnese society Paper type
Research paper
 toward the new ideas proposed to society. Yet, it is
Journal of Global Responsibility © Emerald Publishing Limited 2041-2568
DOI 10.1108/JGR-10-2018-0040

JGR assumed that they have no adequate knowledge to

also discussing more about job division in community see and analyze from different perspectives and
structure. It is represented by Geuchik and Imeum dimensions.
meunasah institutions in the local level (Jamil, 1997). After that, Jamil (1977) also conducted a study
It is always interesting to observe the role of ulamas focusing on the review of country and society in Aceh.
in the Acehnese society, commonly assumed to According to the research findings, the existence of
possess a strong sense of religion. It is widely the country introduced through the village resilience
presumed that the role of ulamas is far beyond the community institution (LKMD) into the society has
role of the Sultan himself. Ulamas are believed as the shifted the role of informal figures in the community
heirs of the prophet so that it is not surprising to structure. As a result, the community life tends to be
notice that the Acehnese used to show more respect disturbed; communication between the head of village
toward the fatwa of ulamas compared to the rules and the folks is hampered. In addition, Iskandar
formulated by the government or Sultan. There are studied about the profile of traditional ulamas in Aceh.
many sources and references written about Aceh and He found that one of the biggest problems, faced by
the Acehnese aiming to understand its life and traditional ulamas in articulating and understating
society such as Snouck Hurgronye’s literature their roles, is the absence of cooperation network.
commonly used by the Dutch colonial empire to Thus, there will be no discussion among them in
occupy Aceh. However, the Dutch colony fails to coping with a wide range of social issues (Iskandar,
accomplish the mission, as the forces are solely used 1993). Moreover, Nab Bahani AS (199) stated that
to conquer Aceh while understanding the social the role of ulamas has decreased gradually, as they
dynamics of the Acehnese is much more required have been controlled by political interests because of
than using the strength. The purpose of this study is their close relationship with the government. It can be
to find out and explain the perspective of the concluded that the closer the connection between
Acehnese contemporary society toward the social ulama and government, the bigger the gap between
political role of ulamas in solving social problems. It is ulama and folks.
essential because the position of ulamas from the According to all studies discussed above, it can be
pre-independence up to the social revolution era in argued that the researchers emphasize more on the
the early of 1970s in Aceh is completely dominant. It ethical perspective rather than on the social and
can be seen from the society’s reaction during that cultural perspectives. The previous research findings
period. tend to be more narrative, as they focus more on the
The following paragraph is going to illustrate several historical
research findings, which have ever been conducted descriptive. As a result, they have not discovered the
with regard to Acehnese ulamas. P. J. Suwarna discourse of ulamas within the Acehnese
(1976) used the grounded research to figure out the contemporary society. However, it is not unusual to
role of ulama as local politician in Aceh. The state that every research study has benefits and
research, finally, revealed that should the government drawbacks. This study is, therefore, expected to
succeed to guarantee people’s material prosperity concern more on the recent perspective with the emic
and religious life, ulamas would, then, sacrifice their approach through the paradigm of social definition
idealism confidentially. On the contrary, if the aiming to understand and describe the perspective of
government fails to warrant the social prosperity and the Acehnese contemporary society toward the role
even threatens the Islamic sharia, ulamas, then, will of ulamas in the social-political structure of the
be trusted more than politicians themselves. It implies Acehnese society. This research is absolutely
all ulamas’ fatwa will be obeyed and directly executed important because of several theoretical aspects and
by the Acehnese. The ulamas and their fatwas are considerations. First of all, ulama is deemed as one
perceived as the role model and the principle of life, of the social groups who has a great privilege in
respectively. Furthermore, Bawani’s (1983) research Aceh. During the sultanate period, there were three
focused more on the correlation between the life of elite groups, the so-called sultan, uleebalang and
ulamas’ descendants and the role of their parents. It ulama. Nevertheless, after the abolishment of the
showed that they do not automatically become an Acehnese sultanate during the Dutch and Japanese
ulama like their parents. Next, Kappi (1983) occupation, the elite groups that still remained were
investigated the elite group settling in village area. uleebalang and ulama. Uleebalang group,
The results disclosed that there are four elite groups furthermore, began to be eliminated formally, which
in Aceh, namely, intellectual, bureaucracy, religion/ was then involved and took part into the government
politics and economics. The religious elite group, structure of the republic of Indonesia in the
according to the researcher, seems always skeptical independence period; whereas the ulama group was
gradually marginalized especially during the era of Nowadays, it has emerged a phenomenon about the
new order. It seems that there is an endeavor to shift of the concept of ulama terminology from
hamper the role of those informal figures. It is traditional to current definition. Viewed from
approved by Ramlan Surbakti’s research stating that etymology, ulama is a plural form adopted from alim
not only does a country intervene the political parties meaning intellectual. It is derived from past form
but also interferes the religious organizations alima implying “to know”; it, the Arabic semantics, is
(Surbakti, 1991). called masdar, namely, ilma, which means knowledge
According to those theoretical reasons, the social and and science (al-Jauziah, 1993).
political role of ulamas within the Acehnese society is In this study, ulama is conceived based on emic
extremely interesting to be observed, particularly, perspective. The concept of ulama itself tends to refer
those who take part directly in the socio-cultural and to the group of people mastering Islamic studies. The
political world in Aceh. Ulamas are expected to be term “ulama” is also well known as “teungku,” which
capable, credible and acceptable. So, ulama, in this is quite popular among Acehnese people using the
study, may include religious teachers and religious term to address ulama.
scholars as described by Snouck Hurgronje and There is always a fierce debate on why people are
Siegel. Owing to several phenomena explained likely to obey the government and could also rebel
previously, the fundamental issue that is going to be against their own government such as through social
discussed in this research is the perspective of the movement and even coup. The phenomena could be
Acehnese toward the social and political role of analyzed from the aspect of the moral authority as the
ulamas in overcoming social problems emerging basis of the social relation and stability; then
recently. This issue is essential, as ulamas are fully individual attitudes and behaviors including their
respected in Aceh. obedience and rebellion are determined by the
In general, the purpose of this research is to structuralism embraced by Marxism and non-
understand and find out the perspective of the Marxism. Those two approaches have disclosed
Acehnese toward the social and political role of different findings. Many researchers, therefore,
ulamas in coping with social problems that emerge in encourage using dialectic approach, between
daily life. In particular, this study aims to: structural necessity and moral authority.
Finally, according to various theories discussed
Describe and figure out the perception of the above, it can be concluded that those theories are
Acehnese toward the social political role of ulamas considered as theoretical framework and also
nowadays; guidance for the following research, especially in
Illustrate and find out the situation and social political terms of the data collection and the data analysis.
background, which has already provoked social group The new theories and relevant references will also
to distrust and abolish the figures of ulamas amid possibly be added onto the following study during its
social life; ongoing process.
Demonstrate and comprehend why the role of the Several previous studies were used as references in
Acehnese ulama today is weakened compared to this research, such as the Muslim scholar (ulama) by
they used to be especially in terms of religious affairs; Bachleda et al. (2014), Khan and Ahmad (2009),
Razzaque and Chaudhry (2013), Ridley (2016) and
This research is expected to contribute theoretically Shafaei and Mohamed (2015); the society by
toward the position of ulamas in the context of Aceh, Chukwuma (1996), Duff (2002), Hall (2004), Minati
and (2012) and Webber and Scott (2011); the role of
social by Dwyer and Arbelo (2012), Mitic and
also to give benefits as follows: Kapoulas (2012), Nikitkov and Sainty (2014), Rymsza
in terms of academic development, this investigation (2015) and Ufkes et al. (2012); and contemporary
is expected to support the thought and theoretical Acehnese society by Carolan (2016), Ferdous and
knowledge about the social political role of ulamas as Hossain (2011), Jyrämä and Äyväri (2010), Morin et
a social symptom amid the Acehnese contemporary al. (2008) and Rahmayati (2016). No previous study
society often living in conflict; and has comprehensively studied the social political role
in terms of practical level, this research is expected of Muslim scholars (ulamas) in the Acehnese society.
to reach and provide a final conclusion about the role The originality of this research can be seen from the
of ulamas in solving the social problems. This is effort to explain how contemporary Acehnese society
strongly needed to guide and help the society in views Theologian (ulama) in solving social problems,
coping with the social issues in Aceh. which were little studied by previous researchers.
Social political role of Muslim scholars This question is important to examine, given the
position of ulama in people’s lives, as the pre-
JGR
independence period and during the social revolution an obstacle for traditional ulama in articulating their
that had occurred in Aceh until the early 1970s was role as community leaders is the absence of a
very dominant. That is, even the symbolic world of network of traditional ulama cooperation. Thus, there
Acehnese society formed through the dominance of is no discussion and deliberation to respond to
ulama discourse has structured how people’s various actual problems faced by society today. In
responses typically must be expressed. this regard, Nab Bahani AS in the results of his
Realizing the strategic position of the ulama it is not research also reported that the position of ulama as
strange that the new order regime tried hard to be informal leaders in Acehnese society began to lose its
able to master and “color” ulama. The goal is clear, to role because most of these ulama had been
be able to achieve “political advantage” and influenced by political power interests. As a result of
strengthen the position of the central government in the ulama closeness with power (the government),
Aceh. This phenomenon can be seen from various the Acehnese people increasingly lost their trust in
efforts and strategies carried out for that, ranging them. Then, this proves that the closer the ulama and
from donations under the guise of religion to the government is, the farther away from the
dialogues with pragmatic political dialectics. Finally, community.
without realizing it, Acehnese ulama have participated On the other hand, Sri Suyanta examined the
in politicizing religion through the enticement of relationship between ulama and umara (government)
government, Takbir Akbar, and even political prayers in Aceh in a historical context. The research results of
for the safety of the authorities (regime).
Sri Suyanta report that the collaboration between
In the special district of Aceh, this phenomenon has
ulama and umara has been manifested in Aceh’s
raised a very dilemmatic social problem. On the one
social history. On the other hand, from the conflict
hand, when the ulama with their traditional
exclusivism attitude avoided direct contact with the between the ulama and umara that had taken place,
authorities, the ulama did not even play a role in the Aceh was a reality of the political success of play one
against another by the colonizers, especially the
government system, so even though he was cultured
Netherlands and Japan. In Acehnese society, which
but was not able to influence the political attitudes of
is known to be very religious, the social elite of the
the ruler who sometimes abuse the people. On the
ulama occupies a significant role. It is a source of
other hand, when ulama are given roles, the role they
moral strength, social solidarity and a source of
play exceeds the limits of authority.
Islamic socialization formulated in a strong religious
Such conditions became increasingly complex when
emotional bond.
the regime, which co-opted the ulama collapsed.
From the studies that have been conducted, it shows
Umara (ruler in the area) and ulama were accused of
that researchers emphasize an ethical perspective.
justifying the regime’s oppression. This fact is very
They have not tried to understand how the culture
risky, considering the position of the ulama who
and social community in calling who the ulama is. As
should be at the forefront in upholding the truth.
with other scientific studies, each type has its
Inevitably, the credibility of the ulama was destroyed
strengths and weaknesses. These studies have been
following the displaced regime. The title of the toke,
able to open the horizons of researchers to be able to
Bung and Teungku Golkar became a “new title” for
determine and carry out this research. This research
the ulama whose hands were kissed by his people.
is expected to fill in the gaps that exist from the
Hearing the title of all that, rightly the people of Aceh
weaknesses of previous research. An award
questioned it. Why do the names that contain
deserves to be conveyed to previous researchers
insinuations that harass the ulama appear?
because its existence has directed research to be
Other research was conducted by T. M. Jamil by
better.
focusing on the study of countries and rural
Analyzing the results of the study, the variables with
communities in Aceh. The results of the study
the focus of the research are still focused on the
indicate that the presence of the state introduced
historical study of the Acehnese people and have not
through LKMD into the village community has shifted
been able to express the position and role of ulama in
the position of informal figures in the village
contemporary Acehnese society. It was found that
government structure. As a result, people’s lives are
some previous study about ulama, have not tried to
relatively “disturbed.” Communication between the
use a theoretical approach to analyze it. In general,
formal leadership (village head) and the community
the results of these studies are more narrative, in the
was stopped.
form of comprehensive essays.
In addition, Iskandar examined the profile of
traditional ulama in Aceh. The results of the study Social political role of Muslim scholars
indicate that one of the problems that have become JGR
In addition, the research methodology used is more of provoked by the invaders, namely, Dutch and
a historical descriptive approach, so it has not found Japanese. The very significant role is charged by
“discourse of ulama” in the lives of contemporary religious persons in Aceh because they are believed
Acehnese people. The advantages of the research as the roots of the moral, social solidarity and Islamic
that will be carried out for this research are more socialization, being able to create a very strong
contemporary in perspective with the emic approach emotional bond.
through the social definition paradigm that seeks to Sociologically, ulamas are extremely crucial and
understand and illustrate how contemporary needed in the Islamic neighborhood because of their
Acehnese society views the position of ulama in the responsibility, duty and role as the heir of the prophet.
socio-political structure of the community. In addition, Hence, it is not unusual for them to place the highest
this study will also try to understand the problem by position within Muslim community. It matches with the
using several theories that are considered relevant. conclusion made by Saletore (1983), ulama is put in a
Based on these theoretical reasons, this study very high hierarchy during the middle ages owing to
examines the actual situation and socio-political their religious knowledge and science. It is continued
background that has encouraged the social groups of by Geertz who ranked ulamas as the highest-level
the Acehnese not to “trust” and bring up the ulama figures in a particular community; they are perceived
character again. as charismatic local leaders (Iskandar, 1993).
Returning to the context of Aceh, Acehnese may
2. Literature review likely to believe more in ulama than umara
2.1 Concept of ulama in the community life in Aceh (government). It is all simply because the orientation
Aceh, viewed from the historical apologetic aspect, is of ulamas is on religious interests while the
well-known as a pilot project of Muslim scholars, the government is more on political interests (Alfian,
so-called ulamas. It is widely believed that not only 1987). It is predicted
does the role of ulama strongly influence the that one of the biggest obstacles faced in this study is
Acehnese society but also it inevitably affects the the absence of the standard theory; thereby, it is not
social life within the archipelago, Indonesia. The easy to describe the correlation between religion and
phenomenom of ulamas’ role in Aceh is proven by the politics in Islamic perspective. According to
their quantity and also their quality through a mission Eickelman (1996), it is not implausible that in Islamic
accomplishment in the sixteenth century performed territory, a country, ulamas and intellectuals are
by both local ulamas and newcomers such as Syekh competing for power to be the final arbiter.
Nuruddin Ar Raniry, Syekh Syamsuddin Sumatrani Located under the foot of Mount Seulawah, an area
and Syekh Abdul Rauf Al-Singkili, well-known as of 58,708 km2 is a province in the most western part
Syah Kuala. of the island of Sumatra. Inhabited more four million
In terms of politics, there are three crucial pillars in people, in this area of the first Islamic kingdom on
Aceh, the so-called sultan, uleebalang, and ulama, earth Indonesia stands. In this province also the
closely related to each other. Sultan, moreover, is Dutch troops for 69 years. A province with 21 regions
going to need the other pillars in running his power. of tier II and 5 tribes as indigenous people. The
The rest pillars are perceived as a bridge, connecting natives are Acehnese, Aneuk Jamee, Alas, Gayo and
sultan with the people dwelling in village and remote Singkil. They are citizens who have long since left
areas. Hence, it is important for sultan to harmonize many stories. Marcopolo, for example, an Italian
the relationship between uleebalang and ulama to merchant who once visited Aceh in 1292, has
control and keep his power within the society. recorded the kingdom of Samudera Pasai is the first
Etymologically, ulama is the plural form of the word Islamic empire in Indonesia. Even long ago, the Yuan
alim, which means a well-informed individual, Dynasty’s history mentions that the Pasai Ocean
intellectual. The word derives from the past tense of Empire that preserved its Muslim population in 1,282
alima that means to know and must be read from the sent its messengers to China.
source of a word within the semantics of Arabic These two historical records, followed by many other
known as masdar, which is “ilma,” meaning historical accounts, have clearly explained how the
knowledge or science (al-Jauziah, 1993). relationship between the people of Aceh and Islam is.
It is continued by Sri Suyanta’s (2000) research Until then the awakened Aceh kingdom in Kutaraja
investigating about the relationship between ulamas (Banda Aceh now) stood around the sixteenth
and umaras (the government) in terms of historical century, the color of Islam that already has a thick in
aspect in Aceh. It showed that their cooperation has the life of the people of Aceh. Under Sultan Ali
been manifested in the history of Aceh. On the other Mughayatsyah, the first King of Atjeh who ascended
side, analyukezed from the conflict occurred between the throne in 1514, with Islam he raised, Aceh later
ulamas and umaras, Aceh has been successfully emerged as a thriving trading empire. Appearing
when Malacca fell into the hands of the Portuguese, because of the clothes he wears. Referring to some
Aceh soon developed not only as a trading hub but interesting phenomena that have been put forward,
also as a leading Islamic deployment center in Asia. then the following will mention some of the results of
The peak is when the kingdom of Aceh was under the research that have been carried out in relation to the
leadership of Sultan Iskandar Muda Mahkota Alam topic of ulama in Acehnese society. P. J. Suwarna,
(1607-1638). During the reign of Sultan Iskandar for example, focuses on the issue of the position of
Muda was born a great scholar of Aceh, Sheikh Abdul ulama as local politicians in Aceh using a grounded
Rauf Al Singkili popularly known as “Syiah Kuala,” research approach. The results of the study note that
which translates the Qur’an completely into Malay. At as long as the government is able to guarantee
the same time, there was also the great poet of Aceh, material welfare and does not threaten the religious
Hamzah Fansuri, who authored the book “Poetry life of Muslims, it seems that they will always be
Boat.” ready to sacrifice their religious idealism, albeit
Against that backdrop, there is no doubt Aceh-indeed secretly. However, when the government fails to
it has historical heroism that is very different from the guarantee material welfare and its actions threaten
stories of Indonesian people’s heroism in other areas. religious life, they will be shocked and aware of their
In Aceh the Dutch found a “rock” against the people religious ideals. In such a situation the ulama
who were not easily broken, in fact, until later politicians will be considered “more ulama” than
Indonesia declared its independence. The people of politicians and the fatwa will be used as a guideline to
Aceh, with great confidence in Allah Allah Almighty, take government political decisions. The traditional
advanced to the battlefield. In the eyes of the people Aceh community will rise as a people who are ready
of Aceh, the Dutch are not only invaders to be to implement the fatwa, which they consider to be
resisted and but also the “infidels” to be destroyed. state law.
What kind of beliefs that made Aceh, decades later,
emerged as an area with “distinctive” social and 2.2 Social reality and power
cultural life? The Acehnese become a living Provoking statements regarding why people conform
community with a prominent feature that is firmly or resist the power and why they abandon obedience
attached to the identity of the form, namely, “Islam”. or organize resistance toward power is one of the
Aceh and Islam have become two sides of the hard primary central discussions in the literature of social
currency to enter. The Qur’an and Sunnah of the struggle. Barrington Moore (1978) explained the
Prophet from the very beginning have been very origins of social obedience and resistance from the
strong in coloring the daily life of the people of Aceh. perspective of moral authority. His study on
In the local context, the distinction is colored by the revolutions in Germany and Russia in the early
close relationship between religion, culture and twentieth century was an attempt to expose the
society. In the past the norms of Acehnese society by causes and consequences of social revolutions to the
two main powers, customs and religions (read: two distinct societies, as a result of moral outrage in
Islam). The former is represented by the Sultan and the communities and how the people channeled their
uleebalang. The ulama are the religious leaders. rage into a social movement. The social inequality
“One country two kings,” said the man, for Aceh was a derivation of moral outrage influenced by the
strong, not vice versa (Syamsudin, 1999). three core elements in every social system, which
However, it should be reminded that ulama is a include social coordination or power, labor
strong pillar in the structure of the Acehnese society. distribution, and goods distribution. On the contrary,
The destruction of the ulama is an inseparable part of Stanley Milgram (1969) stated the second tendency
the strategy for the destruction of Aceh, which still of representation, which proposed an answer that
continues (Serambi Indonesia, October 31, 1998). obedience and resistance are based on external
Because ulama is indeed the greatest power of stimulation as its primary factor. The resistance
religious communities. Interestingly, some of the against power can only happen with collective
Acehnese were unaware of this manipulation. The support and hardly happen through an individual will.
community is even carried away by the flow of Social support is more influential to mobilize a social
emotions to compete with each other to blaspheme struggle compared to individual moral authority.
anyone who is considered close to the government Moore’s moral authority and Milgram’s
regime. Such an attitude has made Aceh lose its environmentalism cannot be used as a reference to
identity as a explain obedience and social struggle. Moral authority
Social political role of Muslim scholars is free of structural necessity, even though both of
them do not nullify each other.
JGR Thompson (1999), as a Marxist historian, was very
fanatical society and highly respects the character of interested in the dialectic relationship between agents
the ulama because of the knowledge he has, not
and structures within a historical process. He guidance in details, it is necessary to acknowledge
criticized the structural economism and determinism the Prophet’s guidance beforehand. In light of it, Allah
that were believed among Marxists, who clearly SWT mandated in Al-Qur’an surah Al Ahzab, which
denied the importance of agents in class struggle and translates to:
formation. He specifically declined the idea of
Althusserian regarding “history without subjects” that Truly it has been in (self) Rasulullah an exemplary guidance
for you (who are) for people who hope (blessing) of Allah
was popular among structuralist Marxists. For and (presence) of judgment day and those who frequently
Thompson, the social formation can only be call upon Allah (Departemen RI).
understood if one involves agents into the
development.
Willis (1977) argued that class culture, including the 3. Methods
ruled class culture, was a mental category, a set of 3.1 Participants
variables comprises of experience, networking and This study was conducted in the province of
clash of a variety of systematic relationships that Nanggroe Aceh Darussalam, especially in the
were not only determining certain choices and districts of Aceh Utara, Pidie, Aceh Besar, Aceh
decisions but also the real and experiential structure, Selatan and Aceh Timur. The locations were chosen
determining how the choices could be present and based on the consideration of the objective conditions
formulated in the beginning. that many ulamas are dwelling and easily be found
within these areas. Besides, the locations are
2.3 Roles of agents and awareness of social historically believed as the origins of the Acehnese
movement that are so diverse. The people in Pidie, for instance,
Giddens and Held (1987) argued that the knowledge generally come from India and Arab while the folks in
regarding the social convention of self and others Aceh Besar are mostly from Europe. Therefore, their
were very detailed and impressive. Every competent attitudes and perspectives are highly different in
member of responding to social issues. Owing to the use of
the society competent was very skillful in fulfilling the anthropological approach (emic) in this study, it is
practices of social events and became a sociologiss. almost unlikely to observe the whole population
His knowledge was not incidental but integral. directly particularly toward a temporary social
Giddens’ argument above shows that structuralists symptom. The method used in this study was
and functionalists failed to deal with the issue of qualitative approach. The data were collected through
agents because they tended to suppress or ignore an overview, observation and in-depth interview; and
the significance of agents’ presence. Rationalization the technique of the data collection used in this
stood as the primary position in the theory of human research was purposive sampling. The main subjects
agents of the two academicians. The proposed of this research were ulamas, and the additional
human skills to regulate, either as a reflective or subjects including traditional leaders, clergies and
rational action, the daily lives. However, limitations social observers to enrich the information resources.
stick to the social system dominated by capitalistic
labor distribution that may suppress humans as a 3.2 Technique of data analysis
competent agent and it constitutes alienation in them In this research, the researcher did not start from
or creates a distortion in their communicative skills. certain theoretical frameworks, yet the researcher
Addas (1981) explained that agents and awareness admits being inspired by a number of theories,
are the two main factors that determine the rules especially theories that are rooted in symbolic
class struggle. Moreover, the two may be able to interactionism and social movement that guide the
influence the type of resistance within different researcher in understanding reality through a
contexts and situations. The typology of Michael phenomenon.
Addas regarding farmers’ resistance, including the Social political role of Muslim scholars
avoidance up to the confrontation, was basically an
attempt to explain the struggle within the dialectic JGR
process between structural limitation and agents, as As explained in the previous section, this research
well as awareness. attempts to acknowledge the roles of ulamas in
The prime guidance in the community becomes the contemporary society of Aceh. To achieve such
foundation of review is Al-Qur’an and Hadits. In the objective, this research uses the paradigm of social
previous section, it was elaborated that Rasulullah definition that is commonly used in sociology studies.
preached that ulamas are prophets’ heirs, then the The use of the paradigm in this research is aimed to
prophet’s guidance would become the ulamas’ comprehend the situation and condition within the
guidance themselves. To comprehend ulamas’ community being studied.
There are some inquiries that would be questioned in to all the data, and the results would be poured into
this study for data collection, that is: the narrative-theoretical report.
The data acquired were analyzed qualitatively. In
Q1. Do the Acehnese believe that ulamas have other words, the analysis did not involve the model of
abandoned and forgotten their duty and responsibility statistical tests using certain formulation. Yet, it was
as Islamic scholars? more focused as a
Q2. What types of ulamas are still considered as a type of descriptive research. The data analysis
distinguished group and accepted amid the Acehnese started from the beginning of the field data collection
society; and continued until the end of all field data collection.
The data then were organized into categories based
Q3. What are the causes that the Acehnese on the research topics and concepts that had been
nowadays do not involve ulamas in solving the social designed beforehand. Furthermore, it was conducted
problems? an interpretation (interpretive understanding) toward
the whole data and the results are written in a
Q4. Are ulamas always in the forefront of the social dissertation report in a form of narrative-theoretical. In
political agenda? other words, the overall analyzed data had been
Q5. What is the perspective of the Acehnese toward given a theoretical meaning.
the social political role of ulamas in overcoming social
issues? 4. Results
Q6. According to ulama, what kind of social political The role of ulamas and umaras in this study is
role is being played to guide and supervise their classified according to socio-religious and socio-
followers? cultural aspects. Theoretically, the former aspect is
believed as ulamas’ role while the latter is considered
The depth research questions, furthermore, have as umaras’ role. In reality, it can be easily spotted the
been developed during the ongoing process of the interplay between ulamas and umaras in Aceh.
investigation. As mentioned above, the assessment
of secondary data such as manuscripts related to the 4.1 Acehnese ulama
topic of study, observation, and in-depth structured Ulamas are expected to become public figures who
interviews conducted face to face would be used as are responsible for providing advises and also fatwas
instruments of the data collection. Overall, the results related to every issue faced by their followers. It is all
of data analysis is expected to find out: simply because they are believed as the heirs of the
the data that are still needed for the sake of prophet. It is noted that the duties of ulamas, based
investigation; on the functional theory (O’dea et al., 1994), are to
preserve and maintain the authenticity and purity of
the proportion that will be produced; the religion; to guide and solace their followers; to be
the questions that should be answered; and a bridge connecting between undefined non-empirical
the methods that are used to find new participants ritual and defined profane; to be a guardian of their
and the mistakes that should be corrected (Chilcote, followers and public morality; and to facilitate and
1981). mobilize their folks against the imperialism. Hence, it
can be assumed that the role of ulamas tends to deal
Miles and Huberman (cited in Nasution, 1988) stated with the socio-political aspects so that they have to be
that the components of the data analysis are: more responsive and proactive toward the socio-
cultural issues faced by society nowadays.
data collection;
In Aceh, ulama is still well respected especially in
data presentation; terms of their role both in religious and socio-political
conclusion; and aspects. For instance, while ulama called for Jihad to
expel the invaders, the appeal was enthusiastically
data reduction.
embraced by the Acehnese. It is proven by one of the
In spite of observation and in-depth interview, life most influential and well-known literature, the so-
record and daily experience of the participants would called Hikayat Perang Sabil, written by the
also be used during the process of the data distinguished ulama of Aceh, Teungku Chik Pante
collection. The data that have been collected would Kulu. The Hikayat is surprisingly able to boost the
be organized based on the related topics, then found Jihad spirit of the Acehnese against the imperialists,
the correlation based on the research questions. called ureng kapee by the Acehnese; ulama even
Finally, interpretive understanding would be applied personally took part in the battles (Hasjmy, 1976,
1977).
The quote “live well or die as a martyr” is the most interviewed on June 10, 2014). Should the dispute
powerful motto among Acehnese people during the occurs among people, they are likely to ask the
combats. The normative concept of syahid (martyr) advices from ulamas rather than report to the police?
(H. C. Zentgraff, Aceh and Abu Bakar translation, After reaching a deal between them, the ceremony of
1983) in Islam is based on Al Qur’an in An-Nisa 76 peusijuek is, then, held as a symbol of peace.
stating that: Another example is related to a funeral service that is
The believers fight for the cause of God. The unbelievers inseparable from ulamas’ role completely needed in
fight for the cause of the Satan, So, fight against the friends the society.
of Satan for the evil plans of Satan are certainly week. In brief, the Acehnese folks totally trust in ulamas’
fatwas. Ulamas are the adviser to umaras (the
government) such as Sultan, panglima sagoe,
4.2 The social political role of Acehnese ulamas uleebalang, mukim and keuchik in accomplishing
During independence until the new order era, the role their duties especially related to religious aspects. In
of ulamas tends to follow the government programs. It addition, religion and custom are inseparable from the
is believed because of the slogan “ulama is umara”s Acehnese society. Syeikh Abbas Ibnu Muhmmad,
companion’, which is deliberately socialized to the well known as Teungku Chik Kuta Karang, in his
society. It, then, successfully changed the folks’ masterpiece “Tadhirat el-Radikin” stated that “adat
perception toward the independency and criteria of ban adat, hukom ban hukom, adat ngen sama
ulamas. Tebba (1993) claimed that the shift of the kembar, ketika mufakat adat ngon hukom, nanggroe
role of ulamas is likely caused by the transition of a senang hana goga”. It means that custom is custom,
community from the traditional time to the modern
sharia is sharia, custom and sharia are twin and
era; from polymorphic to monomorphic leadership;
unable to be divided, country is peaceful without
and from multi-functional to mono functional. Hence,
the alteration of ulamas’ role is not unusual and chaos and riot (Alfian, 1987). It is widely believed that
seems reasonable nowadays. Acehnese ulamas ulamas and umaras have successfully maintained
used to be perceived not only as spiritual leaders but their harmonious relationship.
also as intellectuals who are expert in agriculture,
trade, health, military, etc. On 5. Discussion
Social political role of Muslim scholars In the historical perspective, ulamas are expected to
JGR guide all their followers not only in religious issue but
the contrary, ulamas, today, are likely to address the also in every aspect of life including the aspects of
religious issues only while the others are left to their social, economics, politics and ethnic. Ulamas are
own experts graduating and conferring the degrees supposed to do good deeds for all human beings; that
from the formal institution. is why they should keep their independency and not
It obviously can be seen during the area of military be partial to a particular group or ethnic. Benda
operations (DOM) period in which Acehnese ulamas commented about the involvement of ulamas into
seemed passive and did nothing for they had been political world in the colonial time. He claimed that
embraced by the central government and become the there is no easy way for Dutch to interact with Islam
government’s allies in terms of the national and its believers in Indonesia because of the rebellion
development. This circumstance had already undertaken by ulamas and also umaras who already
threatened the independency of ulamas that had have a strong faith.
In the sociological perspective, Islam is believed as
been contaminated by the political interests, as they
the perfect religion, which is not only related to
agreed with the implementation of DOM aiming to
religious, moral and ritual aspects but also to all
eradicate separatism and did not want to take a risk
values of life of human beings such as knowledge,
by rebelling the government policy.
The establishment of the Indonesian Ulama Council science, economics, law, social and politics. Second,
(MUI), in which the members came from different ulamas are perceived as one of the most influential
backgrounds and disciplines, in Aceh is one of the figures in making decisions and solving problems, as
indications that the role of ulamas in the development they have many loyal followers. They are not only
area has been expanded. Owing to this situation, the deemed as Islamic teachers or scholars but also they
ulama’s terminology is getting used to be shifted are leaders, social workers and even politicians.
slowly. Furthermore, ulamas’ fatwas are totally Surprisingly, ulamas are able to legitimate umaras’
respected and adhered by the people. For instances, existence and decisions. Yet, still ulamas basically
it is about the property and the estate of inheritance need support from umaras both materially and non-
law in Islamic world (Tgk. Muhammad Nasir, materially in achieving their mission. However, it is
not
unlikely to conclude that the role of ulamas is much backgrounds.
more prominent than other figures in many aspects Ulamas are also expected to enhance and develop
including in social political issues. the independent organization of ulama to
Returning to the initial question, what is the role of accommodate the ulamas’ interests and also people’s
ulamas in coping with social issues faced by people interests. This institution is expected to be able to
both today and tomorrow?; and whether they want to unite the differences occurring amid Indonesian
take part in politics either publicly or secretly?; it is not contemporary society. Moreover, taking position as
easy to answer these questions so far. It is predicted counterpart in running social control system is not an
that the role of ulamas in the future tends to be similar easy job for ulamas because of several reasons.
with today. There will be a political symptom First, the existence of Islamic political power has not
accommodating and representing people’s social been solidly admitted among political elites especially
political interests. Accommodative politics is the Indonesian National Armed Forces (ABRI).
supported by several factors. The first one is external Second, Muslims, especially in Aceh, have
factor, namely, decision-makers/leaders, becoming experienced the darkest side of the history, causing
more accommodative toward the power of Islam trauma toward political activities particularly during
compared to the previous periods. It is unclear who the new order era. Subsequently, the political
wins and who loses this competition, ulama or awareness has been developed highly and carefully.
umara?; who is the jockey? And who becomes the They know exactly the map of the political situation so
horse? Who knows? (quoted from Najib, 1994). that it is uneasy to expect the emergence of Muslim
In addition, the democracy system implemented in control power viewed from the historical contexts.
Indonesia is likely to favor Muslim community as the If ulamas keep standing consistently on the traditional
majority. However, the fact is that ulamas are mostly path and perspective, it is afraid that ulamas will not
used as a tool for the sake of Indonesian political be able to take the opportunity in involving
elites in achieving their political ambitions. It is true themselves in various political roles. It is all simply
that they are the partners of umaras but more because of several considerations. First of all, it is
perceived as passive partner. They seem more like a commonly assumed that traditional ulamas have less
horse than a jockey nowadays. Furthermore, the formal skill strongly needed in the modern era
accommodative attitude is perceived as a result Social political role of Muslim scholars
coming from the long journey of several groups JGR
attempting to melt the partitions limiting and hamper especially both in bureaucracy and out of
the relationship between Islam and country. The next
bureaucracy while modern groups are likely to
tendency is the presence of the political
possess more modern skill and ability. Zifirdaus
representative symptom. It is justified during the new
Adnan stated “it is difficult to find comparable writings,
order era in which Muslims as majority group in
Indonesia are rarely accommodated within even now, in the pesantren (religious educational
Indonesian political structure. Thus, it is presumed institutions where the students live together in a
that the role of ulamas in the future will be fully compound or boarding house) world, from where the
essential. traditionalist leadership originates” (Adnan and
There are always two sides of the same coin. The Maarif). Secondly, the strong relation between
phenomena of the accommodative and ulamas and umaras recently is because of the shift of
representative political systems are not unlikely to be political alliance pattern in the elite level. As a
a boomerang toward the Islamic political power consequence, the role of ulamas including the
should it manages improperly. For instances, the closeness between Islam and country in the future
representative politics will presumably stimulate the will be very vulnerable so that it is not implausible
rise of Islamic symbols excessively. As a result, the both of them will be back to their previous position,
barrier among religious folks shall possibly become that is, the fierce dispute occurring between Islam
bigger, stronger and wider. Therefore, the role of and country.
ulamas in the future is not supposed to put in the The political roles of ulama in the future is not far
context of the representative politics. It is not about different than the format of most tendency discussed
how the Muslims are able to occupy the strategic above. Furthermore, if there was no auto critique and
positions within political structure, yet it should shifts of a strategy of political struggle, it is not
focuses more on how the ulamas are good enough in impossible that the ulamas’ political activities in the
creating a rule and mechanism objectively not only for future are not only accommodative but also function
Muslims but also for all religious and ethnic groups so as a tool of legitimation. Ulamas will be turned into a
that every Indonesian gets the same chance in tool or sources of political support by political elites at
politics regardless their religious and ethnic the central level. It is possible that in the attempts of
“expedition” of Indonesia’s future development, This study is also believed to have some limitations.
ulamas will take a role of – borrowing a term coined For instances, it does not discuss about the issues of
by Ainun Najib – a horse instead of functioning as a discipline and objectivities in modern society. This
driver. topic is significant if we want to enhance our
At the very least, there are three important understanding beyond the Gramscian hegemony
phenomena marking the prediction above. First, there relating to the process and discipline power identified
is a tendency for the phenomenon of determination and established in the modern institutions and even in
declared by ulamas. Every period approaching the family level. In this case, it is totally important to
general and presidential elections, especially in the clarify the concept of power. Power is not supposed
past two periods of presidential elections – and also to be translated into negative perception only but it
possibly the next ones – always started with events of should also be able to reckon its positive side.
support or determination conducted by ulamas toward Foucault, as a skeptic toward the power, claimed that
the presidential candidates. This phenomenon shows power is nothing but repressive; the only thing that
makes power could be accepted within the society is
that ulamas, in a “critical” and determining situation,
because it can cause the joy, knowledge and
can be used as a tool of legitimation (source of
discourse.
support) by the ruler. In brief, the final attempt is expected to become more
The second is, there is a tendency of political visits open-minded so that people will value and
done by ulamas toward the high officials, either at the understand the simple resistances in everyday life;
central or regional level. Many ulamas consider and avoid using Marxian teleology prescriptions in
political visits significant as a strategy or milestone of which the sustainable struggle carried on by the folks
people’s political struggle. Clerics commonly regard leads them to uncivilized society. Expressing radical,
such political visits – which are often also a visit by open and revolutionary actions shall only lead us to
the officials to Islamic boarding school – have an the issue of injustice especially toward the
important meaning for the people’s welfare in the marginalized group (Scott, 1985).
middle-lower class. The symbolic meaning will
specifically be interpreted more deeply by the 6. Conclusions
Moslems in the middle-lower class: that there has The cooperation between ulama and umara (sultan,
been a strong convergence among ulamas and uleebalang and Indonesian bureaucrat) has been
umaras that eventually cultivate supports for the manifested in the history of Aceh including in terms of
power holders. social problem solving. Both institutions are formed in
Third, the presence of phenomenon within the the society structure from the biggest unit till the
community of ulamas to seek a “legitimation” into the smallest one. For instances, in a gampong (village),
center of power if there is a conflict among the there is a kecuchik as umara; and he is accompanied
ulamas. This phenomenon is not directly related to by imuem meunasah as ulama. Then, in the sub-
the strengthening of the ruler’s legitimation. Yet, district level, it consists of imuem mukim as umara
indirectly, seek for “legitimation” into the center of and imuem masjid as umara’s companion. In the
power often must be paid with a seek of support district level, uleebalang is considered as umara then
toward a ruler that has become a role model. accompanied by kadhi or kali. Finally, sultan is an
Consequently, other than creating divisions that are umara in the kingdom level and syekh al-islam is his
more chronic among ulamas, it also shows a pattern companion. It can be seen that if there is an office,
of political alliance among the political elites. there will be a mosque as the realization and
On another side, representative politics appears to be manifestation of their strong relationship, the so-
marking the role and struggle of ulamas’ politics. It called ulamas and umaras in Aceh.
can be seen from, for instances, how proud the The conflict created by the invaders, namely, Dutch
ulamas toward the current political format and and Japan, successfully caused ulama and umarasto
constellation of political power. Many ulamas with no be pitted against each other, well-known as divide at
hesitation said the recent phenomenon of impera. It might be perceived as one of the biggest
strengthening/improvement of relationship between political triumphs that they have ever achieved. It is
ulama umara as a form of success for Islamic politics widely believed that the dispute occurs because of no
in Indonesia. Indeed, it must be admitted that the communication between them. The war of Cumbok,
phenomenon of representative politics initially for example, has become the absolute evidence
caused by this dirty politics. Dutch and Japan have
showed more focus on the interests of urban
victoriously eliminated the kingdom of Aceh and the
Moslems compared to santri (clerics) in Islamic
formal institution of Acehnese uleebalang,
boarding schools that are mostly based in the respectively.
countryside.
Aceh, from the colonial era to the Indonesia withdrawing ulamas from political world means
governance period, is inevitable from conflicts such refusing all their social responsibilities while their
as Darul Islam/Tentara Islam Indonesia, Gerakan intimate relationship with the political power will affect
Aceh Merdeka Hasan Tiro and so on. The role of their independency. Being opposition is not an option
ulama is totally essential in this case. There are in Sunni tradition because it shall strongly lead to the
always internal and external factors causing the chaos and turmoil within community. Moreover, the
disputes. The former is the awareness of the open criticisms done by the Acehnese toward the
Acehnese history strongly related to the Islamic government have been silenced effectively and
hegemony, which would boost their spirit to take part ignored completely. It is really inconsolable to notice
in Jihad fi sabilillah; while the latter is the issues of that Acehnese ulamas remain silent when the
exploitation and injustice. The internal factor is violation of human rights occurs in Aceh.
strongly affected by the external aspect. It has proven Returning to the ulamas’ position within society, as an
and written in the history. The rebellion occurred informal leader, ulamas are totally respected and
when natural and human resources of Aceh were
needed in Islamic community. It is written in the
exploited and treated unfairly. Yet, the turmoil could
history about the cooperation between ulamas and
be hampered through providing privilege for Aceh
such as approving Islamic sharia. The internal factor umaras, which is extremely crucial; as mentioned in
might be minimalized through anticipating external the proverb “Adat bak Poteumeuruhom, hukom bak
factor. Political will of umara is expected to concern Syiah Kuala.” Their relation is able to unite the
more on the issues of injustice and exploitation to diversity within the society from time to time. Finally, it
avoid and prevent conflict. can be concluded that the positive-integrative
As mentioned above, ulamas are ranked in the top relationship is deemed as the relationship pattern
position in the Acehnese society considered as the applied by ulama and the government in Aceh. The
core power of people’s spirituality, socialization of findings revealed that if there is a conflict between
Islam, and Muslims’ solidarity and emotionality. them, it is only the psy-war and not the massacred
Reformation era has been implementing for many like Cumbok war, which had ever happened in Aceh
years, but the ideal Indonesia, as new Indonesia, has and severely damaged all social order. This kind of
not been found yet. At the same time, the ulama war is not supposed to happen anymore in Aceh and
Social political role of Muslim scholars Indonesia. Ulamas are expected not only to teach
JGR Islam but also to provide the solutions of social issues
institutions keep improving and enhancing their faced by the folks. Furthermore, the independency of
potencies especially as moral philosophers. In ulamas is absolutely required and should be
addition, it is widely predicted that the role of ulamas respected by all elements. The government is also
in the political world will be much more important in hoped to involve ulamas in making decisions and
the future analyzed from the tendency of their rules. As a result, social problems emerging in the
attitudes and behaviors toward politics in the past few daily life will be able to cope and solve perfectly.
years. Yet, this case could not be generalized, as Ulamas are not only considered as an actor but also
they are still several ulamas, who are anti- an agent in overcoming social issues. It fits with
mainstream and refuse to take part in political Anthony Giddens’s structural theory stating that the
structure. Thus, it is not easy to find out and predict honor symbol of ulamas has to be accepted and
the political phenomena between Islam and country in respected in society; thus, ulamas must be honest,
the future. firm and authoritative to be respected and obeyed by
The relationship between Islam and country in the the people.
future is likely to depend on the shift of political
alliance in the elite level and also the skill and ability 7. Theoretic implication
of ulamas in preparing human resources particularly The research findings revealed that ulamas,
in terms of proficiency in facing modern era and according to the Acehnese, are those practicing their
taking a chance in the political structure. Many belief, teaching Islam to people, and endeavoring
ulamas are unable to cope and deal with the recent their followers in everyday life so that it will lead the
social issues such as poverty, corruption, and Acehnese to become a civilized society in the future.
democracy because of their absence in the political Ulamas are expected to position and run their
structure. Acehnese ulamas had ever had prophetic mission “amar makrum nahi mungkar.”
experiences in political structure in the past times yet Should ulamas want to participate in the bureaucracy,
they became despotic at that time (Prof. Teuku they are supposed to remove their religious symbol in
Ibrahim Alfian, MA). It is not unusual to argue that advance; it is all simply because there are two things
in politics contradicting one another (Yusni Sabi,
interviewed on June 15, 2014). Everything in politics in politics. Some of them believe that the engagement
could be negotiated, of ulamas in political structure is a great chance to
whereas in religious perspective there is always a develop a clean and religious governance. On the
doctrine about black and white, halal and haram. That contrary, the rest of them assume that politics will
is, why politics and religion seem to interfere each inevitably jeopardize their independency and integrity.
other. Yet, ulamas, who are skilled enough and well-
Furthermore, in ulamas’ perspective, based on the mannered in politics, is deemed as ulama plus. In
interview with Rusdi Ali Muhammad (May 10, 2014), sociological perspective, ulamas have the
he argued that ulamas taking part in the bureaucracy responsibility not only as fatwa makers but also
have more opportunities to implement religious decision-makers especially related to social issues.
values to the society because he believed that the As a result, ulama plus will be much respected and
actual ulamas are those possessing the values of honored, as they are believed to provide more
sincerity, justice and transparency. The question is benefits, blessing and guidance for the society. They
then whether the expectation fits with the reality or will become a role model in the Acehnese
not. If many previous politicians inevitably involved in contemporary society. On the other hand, should the
the corruption cases, the presence of ulamas are ulamas only concern about the hereafter and ignore
hoped to enable to eradicate the corruption and the social issues faced by the society in recent years;
establish a clean governance. Muslim Ibrahim it will gradually lead to a disaster sooner or later.
(interviewed on June 25, 2014) said that the According to the research findings, Acehnese society
involvement of ulamas in the politics could possibly hopes that ulamas are supposed to strip of their cloak
cause a disaster if they fail to notice and understand while engaging in social sectors. It means that
their roles and qualifications. It is better for them to ulamas should not entangle themselves with the
back off should they do not have those skills. In Iran, feudalism culture. Ulamas are expected to be a guide
for example, every mullah participates in politics and also a servant for the folks so that their sincerity
because they have the skills integrating the two in doing their duty is extremely important; and they
approaches, namely, traditional and modern should not pursue the material and position only. It is
approaches. not easy to perform their duty maximally should
Ulamas, in the perspective of Acehnese, are able to ulamas are still likely to maintain the feudalism
adjust themselves in a diverse neighborhood. Nasir culture. It is widely believed that being an egalitarian
Waly said that “at home as king, at the jungle as is the best way for ulama in fighting for people’s
monkey” meaning that they are always able to adapt welfare,
in every situation. Here is the role of ulamas that is Social political role of Muslim scholars
always become the mediator for not wanting any JGR
downturn that befell the nation. In general, ulamas as through this way ulamas are going to find out the
are good and respected figures; nevertheless, there social reality faced by the modern people in their daily
are still some ulamas deemed as syu’ (disreputable). life.
This type of ulamas shall be excluded from the Ulamas in Aceh have been trying to help the people
community. Furthermore, most people argue that in solving social issues, even though the role is not
ulamas are not supposed to participate in politics optimized yet. The people whose education are
because politics tends to be full of dishonest and dirty relatively high are more capable of understanding if
interests. Hence, ulamas are expected to stay away the ulamas are involved in power. Meanwhile, the
from the political world; able to keep their common people are interested in ulamas taking roles
independency especially as Islamic scholars guiding and functioning as the heirs of prophets. The
human beings to get better life and better future. After implication is that when ulamas abandon their role as
that, Imam Sujak (interviewed on July 25, 2014) a religious leader and role model, then their position
stated that it is very common for politician including as ulamas that are respected is declining in the eyes
those coming from Islamic party to tackle, sabotage, of Acehnese people. Therefore, ulamas in Aceh must
annihilate and get rid of each other to reach their behave wisely so that their existence within the
personal interests. Thus, he argued that ulamas are society can remain respected and reputable.
not supposed to take part in politics so that their In conclusion, ulamas need to maintain their two
independency will not be contaminated and embodiments, as an imam and social worker. The
threatened. Their duty is to convey the truth, not to former character is absolutely essential, as ulamas
seek power and money. are believed as the heirs of the prophet. The latter is
Besides, the Acehnese themselves have different also strictly required for they are hoped to be able to
opinions in responding to the involvement of ulamas overcome and solve social problems occurring amid
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Social political role of Muslim scholars