neo-sufism, shariatism, and ulama politics 245
Amran Waly (3rd from right) with Shaykh Muhammad Fadil Al-Jaelani (4th
from right) and the Wali Nanggroe of Aceh (2nd from right) during “Muzakarah
Tauhid Tasawuf ” 2014. Picture courtesy of Harian Aceh.
8 Conclusion
The mainstreaming of Sharia through the official implementation of
Sharia in Aceh for more than a decade has marginalised Sufism, especially
heterodox Sufism. Sharia ulama have been given ample opportunity to
define Islam in the region from above. Through the state ulama institution
mpu they have issued Sharia-oriented fatwas, some of which are against
Sufism considered to be heterodox. Sharia ulama have sometimes cooper-
ated with orthodox Sufi ulama to marginalise heterodox or allegedly het-
erodox Sufi ulama and groups. What brings them together is Sharia. The
consequence is that because of accusations of deviancy by Sharia ulama
and orthodox Sufi ulama, most heterodox Sufi groups have a limited
following. The issue of deviancy is a sensitive one in Aceh. Many of those
labelled as such have been attacked by society. However, Amran Waly
and the mptt are an exception. Their ideas attracted new followers. This
a new wing organisation was established, called Persatuan Tarbiyah Islamiyah
Perjuangan (Perti-P). It is intended to be an alternative to the existing Persatuan
Tarbiyah Islamiyah (Perti), a national socio-religious organisation introduced in
Aceh by Shaykh Hasan Kueng Kale. Shaykh Muda Waly was adviser to the Perti.
Amran Waly was of the opinion that the Perti needed reform. Because it was
impossible to accomplish this, he established Perti-P. Personal communication
with T. Misbah Lembong, adviser to the Perti-P, January 2014.