s

Isu terkini dan arsip teks lengkap jurnal ini tersedia di Emerald Insight di:
https://www.emerald.com/insight/2041-2568.htm

Peran sosial politik Posisi ulama dalam masyarakat Aceh sangat

diperlukan. Hal ini terlihat dari peribahasa Aceh “Adat
ulama (ulama) dalam bak po teumeureuhom, hukom bak Syiah Kuala”.
Artinya penyelenggaraan pemerintahan, sistem
politik, dan urusan agama dianggap sebagai
masyarakat Aceh tanggung jawab Sultan sedangkan ulama
bertanggung jawab atas spiritualitas Islam termasuk
Rasyidin penerapan syariat Islam. Pepatah ini bukan hanya
FakultasIlmu Sosial dan Politik, Universitas kutipan yang bijak namun
Malikussaleh, Lhokseumawe, Indonesia

Dalam penelitian ini, penulis menggunakan dana pribadi.

Penulis menyadari bahwa dalam penulisan jurnal ini telah
Abstrak mendapatkan bimbingan dan dukungan dari berbagai pihak,
Tujuan – Tujuan dari penelitian ini adalah untuk memahami secara untuk itu penulis mengucapkan terima kasih kepada
kritis dan mengetahui peran sosial politik para ulama Aceh dalam Universitas Syiah Kuala Banda Aceh dan rekan-rekan
memecahkan dan mengatasi masalah sosial yang dihadapi
kontemporer masyarakat Aceh.
terkait dalam menyelesaikan jurnal ini.
Desain/Metodologi/Pendekatan – Penelitian ini dilakukan di Peran sosial politik ulama
Provinsi Nanggroe Aceh Darussalam, khususnya di Kabupaten
Aceh Utara, Pidie, Aceh Besar, Aceh Selatan dan Aceh Timur.
Lokasi-lokasi tersebut dipilih berdasarkan pertimbangan kondisi
objektif dimana banyak ulama yang bermukim dan mudah
ditemukan di wilayah tersebut. Selain itu, lokasi-lokasi tersebut
secara historis diyakini sebagai asal usul masyarakat Aceh yang
begitu beragam. Selain itu, sejumlah besar masalah sosial sering
muncul di wilayah tersebut. Subyek penelitian ini adalah sejumlah Diterima 3 Oktober 2018 Direvisi 10 November 2018 21 Mei 2019
masyarakat yang ditentukan dengan teknik purposive sampling. Diterima 20 Januari 2020
Instrumen yang digunakan untuk pengumpulan data dalam
penelitian ini adalah observasi, wawancara mendalam dan studi
kepustakaan; dan pemahaman interpretatif juga digunakan untuk
menganalisis data.
Temuan – Keberadaan ulama Aceh merupakan pengakuan
pemerintah terhadap kelembagaan adat di Aceh. Namun, sebagian
kalangan menganggap institusi digunakan oleh pemerintah untuk
mengeksploitasi ulama sebagai mediator antara pemerintah dan
masyarakat. Bagi para ulama Aceh, keberadaan lembaga tersebut
bisa digunakan untuk mengkonsolidasikan kekuasaannya untuk
kepentingan rakyat.
Orisinalitas/nilai – Orisinalitas penelitian ini dapat dilihat dari
upaya menjelaskan bagaimana pandangan masyarakat Aceh
kontemporer terhadap ulama dalam memecahkan masalah sosial,
yang sedikit dipelajari oleh peneliti sebelumnya. Pertanyaan ini
penting untuk ditelaah, mengingat posisi ulama dalam kehidupan
masyarakat sejak masa pra-kemerdekaan dan pada masa revolusi
sosial yang terjadi di Aceh hingga awal tahun 1970-an sangat
dominan. Artinya, bahkan dunia simbolik masyarakat Aceh yang
terbentuk melalui dominasi wacana ulama telah menyusun
bagaimana tanggapan masyarakat secara tipikal harus
diungkapkan.
Kata Kunci Ulama, Masyarakat, Peran Sosial, Masyarakat
Aceh Kontemporer Jenis Makalah Makalah Penelitian

1. Pendahuluan
 baru yang diajukan ke masyarakat. Namun, mereka
Jurnal Tanggung Jawab Global © Emerald Publishing Limited 2041-2568
DOI 10.1108/JGR-10-2018-0040

JGR dianggap tidak memiliki pengetahuan yang memadai

juga membahas lebih lanjut tentang pembagian kerja untuk melihat dan menganalisis dari perspektif dan
di struktur komunitas. Hal ini diwakili oleh lembaga dimensi yang berbeda.
Geuchik dan Imeum meunasah di tingkat lokal (Jamil, Setelah itu, Jamil (1977) juga melakukan penelitian
1997). Selalu menarik untuk mengamati peran ulama yang berfokus pada tinjauan negara dan masyarakat
dalam masyarakat Aceh, yang umumnya dianggap di Aceh. Menurut hasil penelitian, keberadaan negara
memiliki rasa keagamaan yang kuat. Banyak yang diperkenalkan melalui Lembaga Masyarakat
anggapan bahwa peran ulama jauh melampaui peran Ketahanan Desa (LKMD) ke dalam masyarakat telah
Sultan sendiri. Ulama diyakini sebagai pewaris nabi menggeser peran tokoh informal dalam struktur
sehingga tidak heran jika masyarakat Aceh dulu lebih masyarakat. Akibatnya kehidupan masyarakat
menghormati fatwa ulama dibandingkan aturan yang cenderung terganggu; komunikasi antara kepala desa
dibuat oleh pemerintah atau Sultan. Ada banyak dengan masyarakat terhambat. Selain itu, Iskandar
sumber dan referensi yang ditulis tentang Aceh dan mempelajari profil ulama tradisional di Aceh. Dia
masyarakat Aceh yang bertujuan untuk memahami menemukan bahwa salah satu masalah terbesar
kehidupan dan masyarakatnya seperti sastra Snouck yang dihadapi ulama tradisional dalam
Hurgronye yang biasa digunakan oleh kerajaan mengartikulasikan dan mengecilkan peran mereka,
kolonial Belanda untuk menduduki Aceh. Namun, adalah tidak adanya jaringan kerjasama. Dengan
koloni Belanda gagal menyelesaikan misi tersebut, demikian, tidak akan ada diskusi di antara mereka
karena kekuatan hanya digunakan untuk dalam menghadapi berbagai masalah sosial
menaklukkan Aceh sementara pemahaman dinamika (Iskandar, 1993). Lebih lanjut, Nab Bahani AS (199)
sosial masyarakat Aceh jauh lebih dibutuhkan menyatakan bahwa peran ulama berangsur-angsur
daripada menggunakan kekuatan. Tujuan penelitian berkurang, karena dikuasai oleh kepentingan politik
ini adalah untuk mengetahui dan menjelaskan cara karena kedekatannya dengan pemerintah. Dapat
pandang masyarakat Aceh kontemporer terhadap disimpulkan bahwa semakin dekat hubungan antara
peran sosial politik ulama dalam memecahkan ulama dan pemerintah, semakin besar kesenjangan
masalah sosial. Hal ini penting karena posisi ulama antara ulama dan rakyat.
dari pra-kemerdekaan hingga era revolusi sosial di Berdasarkan semua penelitian yang dibahas di atas,
awal tahun 1970-an di Aceh benar-benar dominan. dapat dikatakan bahwa para peneliti lebih
Hal ini terlihat dari reaksi masyarakat pada masa itu. menekankan pada perspektif etika daripada pada
Paragraf berikut akan menggambarkan beberapa perspektif sosial dan budaya. Temuan penelitian
temuan penelitian yang pernah dilakukan terhadap sebelumnya cenderung lebih naratif, karena lebih
ulama Aceh. PJ Suwarna (1976) menggunakan fokus pada
ground research untuk mengetahui peran ulama deskriptif historis. Akibatnya, mereka belum
sebagai politikus lokal di Aceh. Penelitian tersebut menemukan wacana ulama dalam masyarakat Aceh
akhirnya mengungkapkan bahwa jika pemerintah kontemporer. Namun, tidak jarang dikatakan bahwa
berhasil menjamin kesejahteraan materi dan setiap penelitian memiliki kelebihan dan kekurangan.
kehidupan beragama, para ulama kemudian akan Oleh karena itu, penelitian ini diharapkan lebih
mengorbankan idealisme mereka secara rahasia. memperhatikan perspektif kekinian dengan
Sebaliknya, jika pemerintah gagal menjamin pendekatan emic melalui paradigma definisi sosial
kesejahteraan sosial dan bahkan mengancam syariat yang bertujuan untuk memahami dan
Islam, maka ulama akan lebih dipercaya daripada mendeskripsikan cara pandang masyarakat Aceh
politisi itu sendiri. Artinya, semua fatwa ulama akan kontemporer terhadap peran ulama dalam struktur
dipatuhi dan dilaksanakan langsung oleh rakyat sosial politik masyarakat Aceh. masyarakat.
Aceh. Para ulama dan fatwanya masing-masing Penelitian ini mutlak dilakukan karena beberapa
dianggap sebagai panutan dan prinsip hidup. aspek dan pertimbangan teoritis. Pertama-tama,
Selanjutnya, penelitian Bawani (1983) lebih fokus ulama dianggap sebagai salah satu kelompok sosial
pada korelasi antara kehidupan keturunan ulama dan yang memiliki keistimewaan besar di Aceh. Pada
peran orang tuanya. Hal ini menunjukkan bahwa masa kesultanan, ada tiga kelompok elit yang disebut
mereka tidak otomatis menjadi ulama seperti orang sultan, uleebalang dan ulama. Namun demikian,
tuanya. Selanjutnya Kappi (1983) meneliti kelompok setelah dihapuskannya kesultanan Aceh pada masa
elit yang bermukim di wilayah desa. Hasil penelitian pendudukan Belanda dan Jepang, kelompok elit yang
mengungkapkan bahwa ada empat kelompok elit di masih tersisa adalah uleebalang dan ulama.
Aceh, yaitu intelektual, birokrasi, agama/politik dan Kelompok uleebalang selanjutnya mulai dieliminasi
ekonomi. Kelompok elit agama, menurut peneliti, secara formal, yang kemudian terlibat dan mengambil
tampaknya selalu skeptis terhadap gagasan-gagasan bagian dalam struktur pemerintahan republik
Indonesia pada masa kemerdekaan; sedangkan membimbing dan membantu masyarakat dalam
kelompok ulama berangsur-angsur terpinggirkan menghadapi permasalahan sosial di Aceh.
terutama pada era orde baru. Tampaknya ada upaya Peran Sosial Politik Cendekiawan Muslim
untuk menghambat peran tokoh informal tersebut. JGR
Hal ini sesuai dengan penelitian Ramlan Surbakti Saat ini muncul fenomena tentang pergeseran
yang menyatakan bahwa negara tidak hanya konsep terminologi ulama dari definisi tradisional ke
mengintervensi partai politik tetapi juga definisi kekinian. Ditinjau dari etimologi, ulama
mengintervensi organisasi keagamaan (Surbakti, merupakan bentuk jamak yang diadopsi dari alim
1991). yang berarti intelektual. Ini berasal dari bentuk
Berdasarkan alasan teoritis tersebut, peran sosial lampau alima yang menyiratkan "mengetahui"; itu,
politik ulama dalam masyarakat Aceh sangat menarik semantik bahasa Arab, disebut masdar, yaitu, ilma,
untuk dicermati, khususnya mereka yang berkiprah yang berarti pengetahuan dan ilmu (al-Jauziah,
langsung dalam dunia sosial budaya dan politik di 1993).
Aceh. Ulama diharapkan mampu, kredibel dan dapat Dalam kajian ini, ulama dikandung berdasarkan
diterima. Jadi, ulama dalam penelitian ini mungkin perspektif emik. Konsep ulama sendiri cenderung
termasuk guru agama dan ulama seperti yang merujuk pada sekelompok orang yang menguasai
dijelaskan oleh Snouck Hurgronje dan Siegel. ilmu-ilmu keislaman. Istilah “ulama” juga dikenal
Berdasarkan beberapa fenomena yang telah dengan sebutan “teungku” yang cukup populer di
dijelaskan sebelumnya, masalah mendasar yang kalangan masyarakat Aceh yang menggunakan
akan dibahas dalam penelitian ini adalah cara istilah tersebut untuk menyebut ulama.
pandang masyarakat Aceh terhadap peran sosial dan Selalu ada perdebatan sengit tentang mengapa
politik ulama dalam mengatasi permasalahan sosial orang cenderung mematuhi pemerintah dan juga bisa
yang muncul belakangan ini. Isu ini penting, karena memberontak melawan pemerintah mereka sendiri
ulama sangat dihormati di Aceh. seperti melalui gerakan sosial dan bahkan kudeta.
Secara umum, tujuan dari penelitian ini adalah untuk Fenomena tersebut dapat dianalisis dari aspek
memahami dan mengetahui cara pandang otoritas moral sebagai landasan hubungan sosial dan
masyarakat Aceh terhadap peran sosial politik ulama stabilitas; maka sikap dan perilaku individu termasuk
dalam menghadapi permasalahan sosial yang ketaatan dan pemberontakannya ditentukan oleh
muncul dalam kehidupan sehari-hari. Secara khusus, strukturalisme yang dianut oleh Marxisme dan non-
penelitian ini bertujuan untuk: Marxisme. Kedua pendekatan tersebut
Mendeskripsikan dan mengetahui persepsi mengungkapkan temuan yang berbeda. Oleh karena
masyarakat Aceh terhadap peran sosial politik ulama itu, banyak peneliti mendorong penggunaan
dewasa ini; pendekatan dialektika, antara kebutuhan struktural
Menggambarkan dan mengetahui situasi dan latar dan otoritas moral.
Akhirnya, dari berbagai teori yang dibahas di atas,
belakang sosial politik yang telah memancing
dapat disimpulkan bahwa teori-teori tersebut
kelompok sosial untuk tidak mempercayai dan
dianggap sebagai kerangka teori dan juga pedoman
meniadakan figur ulama di tengah kehidupan sosial;
untuk penelitian selanjutnya, terutama dalam hal
Mendemonstrasikan dan memahami mengapa peran pengumpulan data dan analisis data. Teori-teori baru
ulama Aceh saat ini melemah dibandingkan dulu dan referensi yang relevan juga mungkin akan
terutama dalam hal keagamaan; Penelitian ini ditambahkan ke studi berikut selama proses yang
diharapkan dapat memberikan kontribusi teoritis sedang berlangsung.
terhadap posisi ulama dalam konteks Aceh, serta Beberapa penelitian terdahulu yang dijadikan acuan
dalam penelitian ini, antara lain para ulama (ulama)
memberikan manfaat sebagai berikut: oleh Bachleda et al. (2014), Khan dan Ahmad (2009),
Razzaque dan Chaudhry (2013), Ridley (2016) dan
dari sisi pengembangan akademik, kajian ini Shafaei dan Mohamed (2015); masyarakat oleh
diharapkan dapat mendukung pemikiran dan Chukwuma (1996), Duff (2002), Hall (2004), Minati
pengetahuan teoritis tentang peran sosial politik (2012) dan Webber dan Scott (2011); peran sosial
ulama sebagai gejala sosial di tengah masyarakat oleh Dwyer dan Arbelo (2012), Mitic dan Kapoulas
Aceh kontemporer yang sering hidup dalam konflik; (2012), Nikitkov dan Sainty (2014), Rymsza (2015)
dan dan Ufkes et al. (2012); dan masyarakat Aceh
Dari segi tataran praktis, penelitian ini diharapkan kontemporer oleh Carolan (2016), Ferdous dan
dapat mencapai dan memberikan kesimpulan akhir Hossain (2011), Jyrämä dan yväri (2010), Morin et al.
tentang peran ulama dalam memecahkan masalah- (2008) dan Rahmayati (2016). Belum ada penelitian
masalah sosial. Hal ini sangat diperlukan untuk sebelumnya yang mengkaji secara komprehensif
peran sosial politik ulama dalam masyarakat Aceh. informal dalam struktur pemerintahan desa.
Orisinalitas penelitian ini terlihat dari upaya Akibatnya, kehidupan masyarakat relatif “terganggu”.
menjelaskan bagaimana pandangan masyarakat Komunikasi antara pimpinan formal (kepala desa)
Aceh kontemporer terhadap ulama dalam dan masyarakat terhenti.
memecahkan masalah sosial, yang sedikit dipelajari Selain itu, Iskandar mengkaji profil ulama tradisional
oleh peneliti sebelumnya. Pertanyaan ini penting di Aceh. Hasil penelitian menunjukkan bahwa salah
untuk ditelaah, mengingat posisi ulama dalam satu permasalahan yang menjadi kendala bagi ulama
kehidupan masyarakat, pada masa pra-kemerdekaan adat dalam mengartikulasikan perannya sebagai
dan pada masa revolusi sosial yang terjadi di Aceh tokoh masyarakat adalah belum adanya jaringan
hingga awal tahun 1970-an sangat dominan. Artinya, kerjasama ulama adat. Dengan demikian, tidak ada
bahkan dunia simbolik masyarakat Aceh yang diskusi dan musyawarah untuk menanggapi berbagai
terbentuk melalui dominasi wacana ulama telah permasalahan aktual yang dihadapi masyarakat saat
menyusun bagaimana tanggapan masyarakat secara ini. Terkait hal ini, Nab Bahani AS dalam hasil
tipikal harus diungkapkan. penelitiannya juga melaporkan bahwa posisi ulama
Menyadari posisi ulama yang strategis, tidak aneh sebagai pemimpin informal dalam masyarakat Aceh
jika rezim orde baru berusaha keras untuk bisa mulai kehilangan perannya karena sebagian besar
menguasai dan “mewarnai” ulama. Tujuannya jelas, ulama tersebut telah dipengaruhi oleh kepentingan
untuk bisa meraih “keuntungan politik” dan kekuasaan politik. Akibat kedekatan ulama dengan
memperkuat posisi pemerintah pusat di Aceh.
kekuasaan (pemerintah), masyarakat Aceh semakin
Fenomena ini terlihat dari berbagai upaya dan
kehilangan kepercayaan kepada mereka. Kemudian,
strategi yang dilakukan untuk itu, mulai dari donasi
ini membuktikan bahwa semakin dekat ulama dan
berkedok agama hingga dialog dengan dialektika
politik pragmatis. Akhirnya, tanpa disadari, ulama pemerintah, semakin jauh dari masyarakat.
Aceh telah ikut mempolitisasi agama melalui rayuan Di sisi lain, Sri Suyanta mengkaji hubungan ulama
pemerintah, Takbir Akbar, bahkan doa politik untuk dan umara (pemerintah) di Aceh dalam konteks
keselamatan penguasa (rezim). sejarah. Hasil penelitian Sri Suyanta melaporkan
Di Kabupaten Istimewa Aceh, fenomena ini telah bahwa kerjasama antara ulama dan umara telah
menimbulkan masalah sosial yang sangat dilematis. terwujud dalam sejarah sosial Aceh. Di sisi lain, dari
Di satu sisi, ketika ulama dengan sikap eksklusivisme konflik antara ulama dan umara yang terjadi, Aceh
tradisionalnya menghindari kontak langsung dengan merupakan realitas keberhasilan politik permainan
penguasa, ulama bahkan tidak berperan dalam satu lawan satu oleh penjajah, terutama Belanda dan
sistem pemerintahan, sehingga meskipun berbudaya Jepang. Dalam masyarakat Aceh yang dikenal
tetapi tidak mampu mempengaruhi sikap politik sangat agamis, elit sosial ulama menempati peran
masyarakat. penguasa yang terkadang melecehkan yang cukup signifikan. Ia merupakan sumber
rakyat. Sebaliknya, ketika ulama diberi peran, peran kekuatan moral, solidaritas sosial dan sumber
yang dimainkannya melampaui batas kewenangan. sosialisasi Islam yang dirumuskan dalam ikatan
Kondisi demikian menjadi semakin kompleks ketika emosional keagamaan yang kuat.
rezim yang mengkooptasi ulama runtuh. Umara Dari studi-studi yang telah dilakukan, menunjukkan
(penguasa di daerah itu) dan ulama dituduh bahwa peneliti menekankan pada perspektif etis.
membenarkan penindasan rezim. Fakta ini sangat Mereka belum mencoba memahami bagaimana
riskan, mengingat posisi ulama yang seharusnya budaya dan sosial masyarakat dalam menyebut siapa
berada di garda terdepan dalam menegakkan ulama itu. Seperti halnya penelitian ilmiah lainnya,
kebenaran. Tak pelak, kredibilitas ulama hancur masing-masing jenis memiliki kekuatan dan
menyusul rezim yang tergusur. Gelar toke, Bung dan kelemahan. Penelitian-penelitian tersebut telah
Teungku Golkar menjadi “gelar baru” bagi para ulama mampu membuka wawasan peneliti untuk dapat
yang tangannya dicium oleh rakyatnya. Mendengar menentukan dan melaksanakan penelitian ini.
judul itu semua, sudah sepantasnya masyarakat Penelitian ini diharapkan dapat mengisi celah-celah
Aceh mempertanyakannya. Mengapa muncul nama- yang ada dari kelemahan-kelemahan penelitian
nama yang mengandung sindiran yang melecehkan sebelumnya. Sebuah penghargaan layak untuk
ulama? disampaikan kepada peneliti sebelumnya karena
Penelitian lain dilakukan oleh TM Jamil dengan fokus keberadaannya telah mengarahkan penelitian
pada kajian negara dan masyarakat pedesaan di menjadi lebih baik.
Aceh. Hasil kajian menunjukkan bahwa kehadiran Menganalisis hasil penelitian, variabel dengan fokus
negara yang diperkenalkan melalui LKMD ke dalam penelitian masih terfokus pada studi sejarah
masyarakat desa telah menggeser posisi figur masyarakat Aceh dan belum mampu
mengungkapkan posisi dan peran ulama dalam
masyarakat Aceh kontemporer. Ditemukan bahwa Arab yang dikenal dengan masdar, yaitu “ilma”, yang
beberapa penelitian terdahulu tentang ulama, belum berarti pengetahuan atau ilmu (al-Jauziah, 1993).
mencoba menggunakan pendekatan teoritis untuk Dilanjutkan dengan penelitian Sri Suyanta (2000)
menganalisisnya. Secara umum, hasil penelitian ini yang meneliti tentang hubungan ulama dan umaras
lebih bersifat naratif, berupa esai yang komprehensif. (pemerintah) ditinjau dari aspek sejarah di Aceh. Hal
Peran Sosial Politik Cendekiawan Muslim itu menunjukkan bahwa kerjasama mereka telah
terwujud dalam sejarah Aceh. Di sisi lain, jika dilihat
JGR dari konflik yang terjadi antara ulama dan umaras,
Selain itu, metodologi penelitian yang digunakan lebih Aceh berhasil diprovokasi oleh penjajah yaitu
kepada pendekatan deskriptif historis, sehingga Belanda dan Jepang. Peran yang sangat signifikan
belum ditemukan “wacana ulama” dalam kehidupan diemban oleh umat beragama di Aceh karena diyakini
masyarakat Aceh kontemporer. Keunggulan sebagai akar dari moral, solidaritas sosial dan
penelitian yang akan dilakukan untuk penelitian ini sosialisasi Islam, mampu menciptakan ikatan
adalah lebih berperspektif kontemporer dengan emosional yang sangat kuat.
pendekatan emic melalui paradigma definisi sosial Secara sosiologis, ulama sangat penting dan
yang berusaha memahami dan menggambarkan dibutuhkan dalam lingkungan Islam karena tanggung
bagaimana masyarakat Aceh kontemporer jawab, tugas dan perannya sebagai pewaris nabi.
memandang posisi ulama dalam struktur sosial politik Oleh karena itu, tidak jarang mereka menempatkan
masyarakat. masyarakat. Selain itu, penelitian ini juga posisi tertinggi dalam komunitas Muslim. Hal ini
akan mencoba memahami masalah dengan sesuai dengan kesimpulan yang dibuat oleh Saletore
menggunakan beberapa teori yang dianggap relevan. (1983), ulama ditempatkan pada hierarki yang sangat
Berdasarkan alasan teoritis tersebut, penelitian ini tinggi selama abad pertengahan karena pengetahuan
mengkaji situasi aktual dan latar belakang sosial dan ilmu agama mereka. Dilanjutkan oleh Geertz
politik yang mendorong kelompok-kelompok sosial yang menempatkan ulama sebagai figur tertinggi
masyarakat Aceh untuk tidak “percaya” dan dalam komunitas tertentu; mereka dianggap sebagai
memunculkan kembali karakter ulama. pemimpin lokal yang karismatik (Iskandar, 1993).
Kembali ke konteks Aceh, orang Aceh mungkin lebih
2. Tinjauan Pustaka percaya ulama daripada umara (pemerintah). Itu
2.1 Konsep ulama dalam kehidupan masyarakat di semua semata-mata karena orientasi ulama pada
Aceh kepentingan agama sedangkan pemerintah lebih
Aceh, dilihat dari aspek historis apologetik, dikenal pada kepentingan politik (Alfian, 1987). Diperkirakan
sebagai pilot project para cendekiawan muslim yang salah satu kendala terbesar yang dihadapi dalam
disebut ulama. Secara luas diyakini bahwa tidak penelitian ini adalah tidak adanya teori standar; Oleh
hanya peran ulama yang sangat mempengaruhi karena itu, tidak mudah untuk menggambarkan
masyarakat Aceh, tetapi juga mempengaruhi korelasi antara agama dan politik dalam perspektif
kehidupan sosial di Nusantara, Indonesia. Fenomena Islam. Menurut Eickelman (1996), bukan tidak
peran ulama di Aceh dibuktikan dengan kuantitas dan mungkin bahwa di wilayah Islam, sebuah negara,
juga kualitasnya melalui pencapaian misi pada abad para ulama dan cendekiawan saling berebut
XVI yang dilakukan oleh ulama lokal maupun kekuasaan untuk menjadi wasit terakhir.
pendatang seperti Syekh Nuruddin Ar Raniry, Syekh Terletak di bawah kaki Gunung Seulawah, seluas
Syamsuddin Sumatrani dan Syekh Abdul Rauf Al- 58.708 km2 merupakan provinsi di bagian paling barat
Singkili , yang dikenal sebagai Syah Kuala. pulau Sumatera. Dihuni lebih empat juta orang, di
Dari segi politik, ada tiga pilar penting di Aceh, yang daerah inilah kerajaan Islam pertama di bumi
disebut sultan, uleebalang, dan ulama, saling terkait Indonesia berdiri. Di provinsi ini pula tentara Belanda
erat. Apalagi Sultan akan membutuhkan pilar-pilar selama 69 tahun. Provinsi dengan 21 wilayah tingkat
lain dalam menjalankan kekuasaannya. Tiang-tiang II dan 5 suku sebagai penduduk asli. Penduduk asli
lainnya dianggap sebagai jembatan yang adalah orang Aceh, Aneuk Jamee, Alas, Gayo dan
menghubungkan sultan dengan orang-orang yang Singkil. Mereka adalah warga yang telah lama
tinggal di desa dan daerah terpencil. Oleh karena itu, meninggalkan banyak cerita. Marcopolo, misalnya,
penting bagi sultan untuk menyelaraskan hubungan seorang saudagar Italia yang pernah berkunjung ke
antara uleebalang dan ulama untuk mengontrol dan Aceh pada 1292, mencatat kerajaan Samudera Pasai
mempertahankan kekuasaannya di masyarakat. merupakan kerajaan Islam pertama di Indonesia.
Secara etimologis, ulama merupakan bentuk jamak Bahkan dahulu kala, sejarah Dinasti Yuan
dari kata alim yang berarti individu yang berwawasan menyebutkan bahwa Kerajaan Samudera Pasai yang
luas, intelektual. Kata tersebut berasal dari bentuk mempertahankan populasi Muslimnya sebanyak
lampau alima yang berarti mengetahui dan harus 1.282 orang mengirim utusannya ke Tiongkok.
dibaca dari sumber kata dalam semantik bahasa
Kedua catatan sejarah ini, disusul dengan banyak masih terus berlangsung (Serambi Indonesia, 31
catatan sejarah lainnya, telah menjelaskan secara Oktober 1998). Karena ulama memang kekuatan
gamblang bagaimana hubungan antara masyarakat terbesar umat beragama. Menariknya, beberapa
Aceh dan Islam. Hingga kemudian kerajaan Aceh orang Aceh tidak menyadari manipulasi ini.
yang bangkit di Kutaraja (Banda Aceh sekarang) Masyarakat bahkan terbawa arus emosi untuk saling
berdiri sekitar abad XVI, warna Islam yang sudah berlomba menghujat siapa saja yang dianggap dekat
kental dalam kehidupan masyarakat Aceh. Di bawah dengan rezim pemerintah. Sikap seperti itu telah
Sultan Ali Mughayatsyah, Raja Aceh pertama yang membuat Aceh kehilangan jati dirinya sebagai peran
naik tahta pada tahun 1514, dengan Islam yang sosial politik cendekiawan Muslim
dibangkitkannya, Aceh kemudian muncul sebagai JGR
kerajaan perdagangan yang berkembang pesat. dan sangat menjunjung tinggi karakter ulama karena
Muncul ketika Malaka jatuh ke tangan Portugis, Aceh ilmu yang dimilikinya, bukan karena busana yang
segera berkembang tidak hanya sebagai pusat dikenakannya. Merujuk pada beberapa fenomena
perdagangan tetapi juga sebagai pusat penyebaran menarik yang telah dikemukakan, maka berikut ini
Islam terkemuka di Asia. Puncaknya adalah ketika akan dikemukakan beberapa hasil penelitian yang
kerajaan Aceh berada di bawah kepemimpinan telah dilakukan terkait topik ulama dalam masyarakat
Sultan Iskandar Muda Mahkota Alam (1607-1638). Aceh. PJ Suwarna, misalnya, menitikberatkan pada
Pada masa pemerintahan Sultan Iskandar Muda isu posisi ulama sebagai politisi lokal di Aceh dengan
lahirlah seorang ulama besar Aceh, Syekh Abdul pendekatan penelitian yang membumi. Hasil kajian
Rauf Al Singkili yang populer dengan sebutan “Syiah mencatat, selama pemerintah mampu menjamin
Kuala” yang menerjemahkan Al-Qur'an secara kesejahteraan materiil dan tidak mengancam
lengkap ke dalam bahasa Melayu. Pada saat yang kehidupan beragama umat Islam, tampaknya mereka
sama, ada juga penyair besar Aceh, Hamzah akan selalu siap mengorbankan idealisme agamanya,
Fansuri, yang menulis buku “Perahu Puisi”. meski secara sembunyi-sembunyi. Namun, ketika
Dengan latar belakang tersebut, tidak dipungkiri Aceh pemerintah gagal menjamin kesejahteraan materi
memang memiliki sejarah kepahlawanan yang sangat dan tindakannya mengancam kehidupan beragama,
berbeda dengan kisah-kisah kepahlawanan mereka akan terkejut dan sadar akan cita-cita
masyarakat Indonesia di daerah lain. Di Aceh keagamaan mereka. Dalam situasi seperti itu politisi
Belanda menemukan “batu” terhadap rakyat yang ulama akan dianggap “lebih ulama” daripada politisi
tidak mudah dipatahkan, bahkan sampai kemudian dan fatwa akan digunakan sebagai pedoman untuk
Indonesia mendeklarasikan kemerdekaannya. Rakyat mengambil keputusan politik pemerintah. Masyarakat
Aceh, dengan penuh keyakinan kepada Allah SWT, adat Aceh akan bangkit sebagai masyarakat yang
maju ke medan pertempuran. Di mata masyarakat siap menjalankan fatwa yang mereka anggap
Aceh, Belanda bukan hanya penjajah yang harus sebagai hukum negara.
dilawan dan juga “kafir” yang harus dihancurkan.
Keyakinan macam apa yang membuat Aceh, puluhan
2.2 Realitas sosial dan kekuasaan
tahun kemudian, muncul sebagai daerah dengan
Pernyataan yang memprovokasi tentang mengapa
kehidupan sosial dan budaya yang “khas”? orang menyesuaikan atau menolak kekuasaan dan
Masyarakat Aceh menjadi komunitas yang hidup mengapa mereka meninggalkan kepatuhan atau
dengan ciri menonjol yang melekat kuat pada mengorganisir perlawanan terhadap kekuasaan
identitas bentuknya, yaitu “Islam”. Aceh dan Islam adalah salah satu diskusi sentral utama dalam
telah menjadi dua sisi mata uang yang sulit dimasuki. literatur perjuangan sosial. Barrington Moore (1978)
Al-Qur'an dan Sunnah Nabi sejak awal sangat kental menjelaskan asal-usul kepatuhan dan perlawanan
mewarnai kehidupan sehari-hari masyarakat Aceh. sosial dari perspektif otoritas moral. Studinya tentang
Dalam konteks lokal, pembedaan tersebut diwarnai revolusi di Jerman dan Rusia pada awal abad kedua
oleh kedekatan hubungan antara agama, budaya, puluh adalah upaya untuk mengungkap penyebab
dan masyarakat. Di masa lalu norma masyarakat dan konsekuensi dari revolusi sosial ke dua
Aceh oleh dua kekuatan utama, adat dan agama masyarakat yang berbeda, sebagai akibat dari
(baca: Islam). Yang pertama diwakili oleh Sultan dan kemarahan moral di masyarakat dan bagaimana
uleebalang. Ulama adalah pemimpin agama. “Satu orang-orang menyalurkan kemarahan mereka ke
negara dua raja,” kata pria itu, untuk Aceh kuat, dalam sosial. pergerakan. Ketimpangan sosial
bukan sebaliknya (Syamsudin, 1999). merupakan turunan dari kemurkaan moral yang
Namun perlu diingatkan bahwa ulama merupakan dipengaruhi oleh tiga elemen inti dalam setiap sistem
pilar yang kuat dalam struktur masyarakat Aceh. sosial, yang meliputi koordinasi atau kekuasaan
Penghancuran ulama merupakan bagian tak sosial, distribusi tenaga kerja, dan distribusi barang.
terpisahkan dari strategi penghancuran Aceh yang Sebaliknya, Stanley Milgram (1969) menyatakan
kecenderungan representasi kedua, yang are the two main factors that determine the rules
mengajukan jawaban bahwa kepatuhan dan class struggle. Moreover, the two may be able to
perlawanan didasarkan pada rangsangan eksternal influence the type of resistance within different
sebagai faktor utamanya. Perlawanan terhadap contexts and situations. The typology of Michael
kekuasaan hanya dapat terjadi dengan dukungan Addas regarding farmers' resistance, including the
kolektif dan hampir tidak terjadi melalui kehendak avoidance up to the confrontation, was basically an
individu. Dukungan sosial lebih berpengaruh untuk attempt to explain the struggle within the dialectic
memobilisasi perjuangan sosial dibandingkan dengan process between structural limitation and agents, as
otoritas moral individu. Otoritas moral Moore dan well as awareness.
lingkungan Milgram tidak dapat digunakan sebagai The prime guidance in the community becomes the
referensi untuk menjelaskan kepatuhan dan foundation of review is Al-Qur'an and Hadits. In the
perjuangan sosial. Otoritas moral bebas dari previous section, it was elaborated that Rasulullah
keharusan struktural, meskipun keduanya tidak saling preached that ulamas are prophets' heirs, then the
meniadakan. prophet's guidance would become the ulamas'
Thompson (1999), sebagai sejarawan Marxis, sangat guidance themselves. To comprehend ulamas'
tertarik dengan hubungan dialektika antara agen dan guidance in details, it is necessary to acknowledge
struktur dalam sebuah proses sejarah. Dia mengkritik the Prophet's guidance beforehand. In light of it, Allah
ekonomi struktural dan determinisme yang diyakini di SWT mandated in Al-Qur'an surah Al Ahzab, which
kalangan Marxis, yang dengan jelas menyangkal translates to:
pentingnya agen dalam perjuangan dan
Truly it has been in (self) Rasulullah an exemplary guidance
pembentukan kelas. Dia secara khusus menolak
for you (who are) for people who hope (blessing) of Allah
gagasan Althusserian tentang "sejarah tanpa subjek" and (presence) of judgment day and those who frequently
yang populer di kalangan strukturalis Marxis. Bagi call upon Allah (Departemen RI).
Thompson, formasi sosial hanya dapat dipahami jika
seseorang melibatkan agen ke dalam pembangunan.
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,
especially theories that are rooted in symbolic that the components of the data analysis are:
interactionism and social movement that guide the data collection;
researcher in understanding reality through a
phenomenon. data presentation;
Social political role of Muslim scholars kesimpulan; dan
JGR data reduction.
As explained in the previous section, this research
attempts to acknowledge the roles of ulamas in In spite of observation and in-depth interview, life
contemporary society of Aceh. To achieve such record and daily experience of the participants would
objective, this research uses the paradigm of social also be used during the process of the data
definition that is commonly used in sociology studies. collection. The data that have been collected would
The use of the paradigm in this research is aimed to be organized based on the related topics, then found
comprehend the situation and condition within the the correlation based on the research questions.
community being studied. Finally, interpretive understanding would be applied
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
type of descriptive research. The data analysis
Q2. What types of ulamas are still considered as a started from the beginning of the field data collection
distinguished group and accepted amid the Acehnese and continued until the end of all field data collection.
society; 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
The role of ulamas and umaras in this study is
Q6. According to ulama, what kind of social political classified according to socio-religious and socio-
role is being played to guide and supervise their cultural aspects. Theoretically, the former aspect is
followers? 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
on the functional theory (O'dea et al., 1994), are to
investigation; 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; dan 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
followers and public morality; and to facilitate and
and the mistakes that should be corrected (Chilcote,
mobilize their folks against the imperialism. Hence, it
1981).
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
more responsive and proactive toward the socio- been contaminated by the political interests, as they
cultural issues faced by society nowadays. agreed with the implementation of DOM aiming to
In Aceh, ulama is still well respected especially in eradicate separatism and did not want to take a risk
terms of their role both in religious and socio-political by rebelling the government policy.
aspects. For instance, while ulama called for Jihad to The establishment of the Indonesian Ulama Council
expel the invaders, the appeal was enthusiastically (MUI), in which the members came from different
embraced by the Acehnese. It is proven by one of the backgrounds and disciplines, in Aceh is one of the
most influential and well-known literature, the so- indications that the role of ulamas in the development
called Hikayat Perang Sabil, written by the area has been expanded. Owing to this situation, the
distinguished ulama of Aceh, Teungku Chik Pante ulama's terminology is getting used to be shifted
Kulu. The Hikayat is surprisingly able to boost the slowly. Furthermore, ulamas' fatwas are totally
Jihad spirit of the Acehnese against the imperialists, respected and adhered by the people. For instances,
called ureng kapee by the Acehnese; ulama even it is about the property and the estate of inheritance
personally took part in the battles (Hasjmy, 1976,
law in Islamic world (Tgk. Muhammad Nasir,
1977).
interviewed on June 10, 2014). Should the dispute
The quote “live well or die as a martyr” is the most
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?
(HC Zentgraff, Aceh and Abu Bakar translation, 1983) After reaching a deal between them, the ceremony of
in Islam is based on Al Qur'an in An-Nisa 76 stating peusijuek is, then, held as a symbol of peace.
that: Another example is related to a funeral service that is
inseparable from ulamas' role completely needed in
The believers fight for the cause of God. The unbelievers the society.
fight for the cause of the Satan, So, fight against the friends In brief, the Acehnese folks totally trust in ulamas'
of Satan for the evil plans of Satan are certainly week.
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, chaos and riot (Alfian, 1987). It is widely believed that
the alteration of ulamas' role is not unusual and ulamas and umaras have successfully maintained
seems reasonable nowadays. Acehnese ulamas their harmonious relationship.
used to be perceived not only as spiritual leaders but
also as intellectuals who are expert in agriculture, 5. Discussion
trade, health, military, etc. On In the historical perspective, ulamas are expected to
Social political role of Muslim scholars guide all their followers not only in religious issue but
JGR also in every aspect of life including the aspects of
the contrary, ulamas, today, are likely to address the social, economics, politics and ethnic. Ulamas are
religious issues only while the others are left to their supposed to do good deeds for all human beings; that
own experts graduating and conferring the degrees is why they should keep their independency and not
from the formal institution. be partial to a particular group or ethnic. Benda
It obviously can be seen during the area of military commented about the involvement of ulamas into
operations (DOM) period in which Acehnese ulamas political world in the colonial time. He claimed that
seemed passive and did nothing for they had been there is no easy way for Dutch to interact with Islam
embraced by the central government and become the and its believers in Indonesia because of the rebellion
government's allies in terms of the national undertaken by ulamas and also umaras who already
development. This circumstance had already have a strong faith.
threatened the independency of ulamas that had In the sociological perspective, Islam is believed as
the perfect religion, which is not only related to should it manages improperly. For instances, the
religious, moral and ritual aspects but also to all representative politics will presumably stimulate the
values of life of human beings such as knowledge, rise of Islamic symbols excessively. As a result, the
science, economics, law, social and politics. Second, barrier among religious folks shall possibly become
ulamas are perceived as one of the most influential bigger, stronger and wider. Therefore, the role of
figures in making decisions and solving problems, as ulamas in the future is not supposed to put in the
they have many loyal followers. They are not only context of the representative politics. It is not about
deemed as Islamic teachers or scholars but also they how the Muslims are able to occupy the strategic
are leaders, social workers and even politicians. positions within political structure, yet it should
Surprisingly, ulamas are able to legitimate umaras' focuses more on how the ulamas are good enough in
existence and decisions. Yet, still ulamas basically creating a rule and mechanism objectively not only for
need support from umaras both materially and non- Muslims but also for all religious and ethnic groups so
materially in achieving their mission. However, it is that every Indonesian gets the same chance in
not politics regardless their religious and ethnic
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? Siapa tahu? (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 even now, in the pesantren (religious educational
Indonesia are rarely accommodated within institutions where the students live together in a
Indonesian political structure. Thus, it is presumed compound or boarding house) world, from where the
that the role of ulamas in the future will be fully traditionalist leadership originates” (Adnan and
essential. Maarif). Secondly, the strong relation between
There are always two sides of the same coin. The ulamas and umaras recently is because of the shift of
phenomena of the accommodative and political alliance pattern in the elite level. As a
representative political systems are not unlikely to be consequence, the role of ulamas including the
a boomerang toward the Islamic political power
closeness between Islam and country in the future On another side, representative politics appears to be
will be very vulnerable so that it is not implausible marking the role and struggle of ulamas' politics. It
both of them will be back to their previous position, can be seen from, for instances, how proud the
that is, the fierce dispute occurring between Islam ulamas toward the current political format and
and country. constellation of political power. Many ulamas with no
The political roles of ulama in the future is not far hesitation said the recent phenomenon of
different than the format of most tendency discussed strengthening/improvement of relationship between
above. Furthermore, if there was no auto critique and ulama umara as a form of success for Islamic politics
shifts of a strategy of political struggle, it is not in Indonesia. Indeed, it must be admitted that the
impossible that the ulamas' political activities in the phenomenon of representative politics initially
future are not only accommodative but also function showed more focus on the interests of urban
as a tool of legitimation. Ulamas will be turned into a Moslems compared to santri (clerics) in Islamic
tool or sources of political support by political elites at boarding schools that are mostly based in the
the central level. It is possible that in the attempts of countryside.
“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
that ulamas, in a “critical” and determining situation, makes power could be accepted within the society is
can be used as a tool of legitimation (source of because it can cause the joy, knowledge and
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
manifestation of their strong relationship, the so- The relationship between Islam and country in the
called ulamas and umaras in Aceh. future is likely to depend on the shift of political
The conflict created by the invaders, namely, Dutch alliance in the elite level and also the skill and ability
and Japan, successfully caused ulama and umarasto of ulamas in preparing human resources particularly
be pitted against each other, well-known as divide at in terms of proficiency in facing modern era and
impera. It might be perceived as one of the biggest taking a chance in the political structure. Many
political triumphs that they have ever achieved. It is ulamas are unable to cope and deal with the recent
widely believed that the dispute occurs because of no social issues such as poverty, corruption, and
communication between them. The war of Cumbok, democracy because of their absence in the political
for example, has become the absolute evidence structure. Acehnese ulamas had ever had
caused by this dirty politics. Dutch and Japan have experiences in political structure in the past times yet
victoriously eliminated the kingdom of Aceh and the they became despotic at that time (Prof. Teuku
formal institution of Acehnese uleebalang, Ibrahim Alfian, MA). It is not unusual to argue that
respectively.
withdrawing ulamas from political world means
Aceh, from the colonial era to the Indonesia
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 umaras, which is extremely crucial; as mentioned in
such as approving Islamic sharia. The internal factor the proverb “Adat bak Poteumeuruhom, hukom bak
might be minimalized through anticipating external Syiah Kuala.” Their relation is able to unite the
factor. Political will of umara is expected to concern diversity within the society from time to time. Finally, it
more on the issues of injustice and exploitation to can be concluded that the positive-integrative
avoid and prevent conflict. relationship is deemed as the relationship pattern
As mentioned above, ulamas are ranked in the top applied by ulama and the government in Aceh. The
position in the Acehnese society considered as the findings revealed that if there is a conflict between
core power of people's spirituality, socialization of them, it is only the psy-war and not the massacred
Islam, and Muslims' solidarity and emotionality. like Cumbok war, which had ever happened in Aceh
Reformation era has been implementing for many and severely damaged all social order. This kind of
years, but the ideal Indonesia, as new Indonesia, has war is not supposed to happen anymore in Aceh and
not been found yet. At the same time, the ulama Indonesia. Ulamas are expected not only to teach
Social political role of Muslim scholars Islam but also to provide the solutions of social issues
JGR faced by the folks. Furthermore, the independency of
institutions keep improving and enhancing their ulamas is absolutely required and should be
potencies especially as moral philosophers. In respected by all elements. The government is also
addition, it is widely predicted that the role of ulamas hoped to involve ulamas in making decisions and
in the political world will be much more important in rules. As a result, social problems emerging in the
the future analyzed from the tendency of their daily life will be able to cope and solve perfectly.
attitudes and behaviors toward politics in the past few Ulamas are not only considered as an actor but also
years. Yet, this case could not be generalized, as an agent in overcoming social issues. It fits with
they are still several ulamas, who are anti- Anthony Giddens's structural theory stating that the
mainstream and refuse to take part in political honor symbol of ulamas has to be accepted and
structure. Thus, it is not easy to find out and predict respected in society; thus, ulamas must be honest,
the political phenomena between Islam and country in firm and authoritative to be respected and obeyed by
the future. the people.
7. Theoretic implication human beings to get better life and better future. After
The research findings revealed that ulamas, that, Imam Sujak (interviewed on July 25, 2014)
according to the Acehnese, are those practicing their stated that it is very common for politician including
belief, teaching Islam to people, and endeavoring those coming from Islamic party to tackle, sabotage,
their followers in everyday life so that it will lead the annihilate and get rid of each other to reach their
Acehnese to become a civilized society in the future. personal interests. Thus, he argued that ulamas are
Ulamas are expected to position and run their not supposed to take part in politics so that their
prophetic mission “amar makrum nahi mungkar.” independency will not be contaminated and
Should ulamas want to participate in the bureaucracy, threatened. Their duty is to convey the truth, not to
they are supposed to remove their religious symbol in seek power and money.
advance; it is all simply because there are two things Besides, the Acehnese themselves have different
in politics contradicting one another (Yusni Sabi, opinions in responding to the involvement of ulamas
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
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Corresponding author
Rasyidin can be contacted at: jamil.unsyiah.jp@gmail.com

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Social political role of Muslim scholars