The experience in Aceh underscores that efforts to strengthen women ulama leadership must be grounded in a nuanced understanding of the local political and religious landscape. Although Aceh implements special autonomy and formally adopts Islamic law through qanun, dominant masculine-centered interpretations often position women as objects of moral control rather than as rights-bearing subjects. The dominance of male authorities within institutions such as MPU and dayah leadership structures has contributed to policies and religious opinions that insufficiently reflect women’s biological and social realities. Yet, Aceh’s own history records strong traditions of women’s religious and political leadership, demonstrating that the presence of women ulama is not a new or imported concept but deeply embedded in local heritage.
The recruitment strategy of the Pendidikan Ulama Perempuan (PUP) or Cadreization of Women ulama program demonstrates that legitimacy and impact depend on careful selection and cultural adaptation. By extending the recruitment period, leveraging recommendations from Short Course alumni, and ensuring regional and organizational diversity across 11 districts, Rahima was able to identify participants with strong religious authority and community roots. The strategic use of the local term tengku inong instead of “ulama perempuan” proved effective in reducing resistance and strengthening cultural resonance. As one participant expressed, “Selama ini sepertinya tidak ada yang membangunkan… datangnya Rahima takdir Allah, kita dibangunkan/it seems as though no one has awakened us… KUPI and Rahima’s arrival was God’s destiny, and we have been awakened,” reflecting how the program was experienced as an awakening rather than merely a training initiative.
The learning process itself revealed the transformative potential of combining religious scholarship with gender analysis and social reflection. Through adult-learning methodologies, participants began shifting from authoritative, one-directional teaching models toward more dialogical and participatory approaches. Sherly shared, “Saya merasa saya yang paling benar… tanpa memberikan ruang kepada santri atau anak-anak. Belajar kemarin itu merubah paradigma saya bahwa tidak semua menjadi objek, tapi semua menjadi subjek/I felt that I was the one who was always right… without providing space for the students or the children. The learning experience recently changed my paradigm; I realized that not everyone should be treated as an object, but everyone should be treated as a subject..” This shift illustrates how theological learning, when integrated with critical reflection on gender and social justice, can reshape both mindset and practice.
Gender discussions also surfaced deeper structural issues, particularly the exclusion of women from decision-making processes. Participants recognized that discriminatory policies often emerge because women’s lived experiences are absent from policymaking spaces. Sherly further noted, “Kalau tidak ada perempuan dalam pengambil kebijakan, maka yang menjadi kebutuhan perempuan dianggap tidak ada/If there are no women in policy-making roles, then the needs of women are considered non-existent.” This insight reinforces that strengthening women ulama is not only about religious authority, but also about ensuring women’s substantive participation in public and institutional governance.
However, resistance remains complex and multilayered. Challenges arise not only from male-dominated religious authorities but also from internalized patriarchal interpretations among women themselves. Regina observed, “Not all da’iyah (female preachers) are supportive of us… even the DSI (Islamic Sharia Office), which should be the safest zone, is actually not woman-friendly.” Similarly, Zuriah highlighted how misogynistic interpretations of hadith continue to circulate: “The hadith is sahih (authentic), but this kind of interpretation does not come from the Prophet; rather, it is a product of that era’s male-dominated interpretations. These reflections show that advancing women ulama leadership requires sustained theological reinterpretation, institutional dialogue, and gradual cultural transformation.
We learned that strong social capital and collective solidarity are critical for sustaining impact beyond formal training spaces. Participants initiated follow-up activities such as youth discussions on Islam as rahmah, gender-just sermons broadcast via public media, spiritual study circles, and campus-based forums. Even amid ecological disasters and post-flood recovery, women ulama participants mobilized solidarity networks, provided emotional support, and continued community engagement. Their resilience and commitment to disseminating gender-just Islamic perspectives within their respective ruang khidmah (care and service) highlight that movement building depends not only on knowledge production but also on collective care, adaptive leadership, and long-term sustainability.