By: H. Adlan Daie
Political Analyst; General Secretary of the Indonesian Ulema Council (MUI), Indramayu Regency
Indramayu, August 25, 2026
K.H. Said Aqil Siradj is “compatible”—meaning he meets the necessary criteria—to serve as the *Rais Aam* (Supreme Leader) of PBNU (Executive Board of Nahdlatul Ulama) for the upcoming 35th NU Congress in Jombang, East Java (scheduled for 2026). This assessment is based on his scholarly capacity, organizational experience, and the “inner power” of his integrity (steadfastness of stance and exemplary character).
The challenge, however, is that the NU Congress is not merely the highest deliberative forum of the NU organization (*jam’iyah*); it is also a political stage that does not always operate within an ideal framework. It often tempts “external” parties to attempt penetration and intervention, and not infrequently, certain internal factions actually invite such intervention.
It is at this juncture that the sovereignty and independence of the NU Congress are put to the test. The outcome determines the direction in which the organization will be steered—at least for the next five years—deciding whether it will simply drift with the currents of power or serve as a guiding compass for the nation.
In this context, analyzing the NU Congress is always complex and political, yet fascinating and compelling to observe; it consistently delivers what Mitsuo Nakamura termed the “element of surprise”—unexpected twists and turns.
Setting aside the aforementioned political dynamics, this article aims to outline the aspects of K.H. Said Aqil Siradj’s “compatibility” for the 35th NU Congress, particularly regarding his ability to adapt to NU’s future needs as an anchor for the strength of both the organization (*jam’iyah*) and its community (*jamaah*).
Regarding the 35th NU Congress, K.H. Said Aqil Siradj has not declared himself “ready,” nor has he engaged in backroom maneuvering or “political consolidation” to shore up a support base for the *Rais Aam* position at the congress, which is projected to take place at the Tambak Beras Islamic Boarding School in Jombang. He fully understands that the office of *Rais ‘Aam* is not a position to be fought over in an election contest, but rather a calling of religious responsibility. That is precisely the primary reason why he is worthy of serving as the *Rais ‘Aam* of PBNU.
The office of *Rais ‘Aam* is not merely a structural position within PBNU; it is a symbol of dignity and the highest authority within the NU structure—the one holding the helm of this organization of *Ulama* (Islamic scholars) and guiding the spiritual and national compass.
The *Rais ‘Aam* is not an operator who meddles in mining interests or engages in practical politics; rather, he is a guide, a guardian of values, and a nurturer of the wellspring of wisdom. He is mindful of the boundaries of propriety in the public sphere and avoids a lifestyle of *attakathur*—ostentatious displays of wealth or self-aggrandizement.
Another facet of KH Said Aqil Siradj’s “compatibility” is his status as an *Ulama* with extensive experience within the NU organizational structure, including serving two terms as General Chairman of PBNU (2010–2021) without political turbulence—let alone episodes of mutual dismissals.
It is precisely because of this extensive experience that he is “compatible” to serve as *Rais ‘Aam* of PBNU in the context of the upcoming 35th NU *Muktamar* (Congress) in Jombang. Wisdom is born of experience; prudence is born of life’s journey. That is the second reason.
Substantively, the aspects of “compatibility” mentioned above constitute the criteria for the *Rais ‘Aam* of PBNU—criteria strictly enshrined in NU’s Statutes and Bylaws (*AD/ART*). These are not merely “instrumental” clauses but matters of profound “substance”:
First, *faqih*: this implies a deep mastery of religious knowledge. The *Rais ‘Aam* is the supreme leader of the NU organization—a religious mass organization—and must possess the ability to steer the organization’s course within the socio-religious spectrum.
Second, *munadhdhim* (organizer): he must understand and remain steadfast in the ethical principles of organizational governance. NU is a major Islamic organization, and the *Rais ‘Aam* is the helmsman who steers it toward the direction dictated by its values and shapes the wisdom that colors the social fabric of its community. Third, a *muharrik* (mobilizer/driver of action), because NU is a movement of *ulama* (Islamic scholars) dedicated to improving the moral character of the *ummah* (community). The *Rois Am* must act like a dynamo, capable of energizing the spirit of NU’s entire infrastructure and network—functioning both as a movement of scholars and as an Islamic mass organization.
Fourth, *mutawarri’* (scrupulous/guarded in conduct), meaning one whose social interactions remain untainted by “unhealthy” social and political environments; in the philosophy of Ki Hajar Dewantoro, one must embody the principles of *ing ngarso sung tulodo* (leading by example), *ing madyo mangon karso* (building spirit from within the ranks), and *tut wuri handayani* (providing support from behind).
The four criteria above are indeed rigorous and demanding, yet they represent the “price” of becoming the *Rois Am* of PBNU—the supreme leader of the NU organization, an Islamic body that serves as a reference point for the socio-religious conduct of hundreds of millions of Muslims in Indonesia.
KH Said Aqil Siradj largely meets these four criteria. He is not merely a *faqih* (jurist) but possesses mastery over the spectrum of *Al-Mu’tabaroh* texts (authoritative classical works) within the NU *pesantren* tradition—ranging from *matan* (core texts) and *syarah* (commentaries) to *hasyiyah* (marginal glosses/annotations).
He possesses experience as both an organizer (*munadhdhim*) and a mobilizer (*muharrik*), having managed and driven the NU organizational structure throughout his two terms as General Chairman of PBNU without succumbing to political “turbulence” or escalating conflicts.
Regarding the quality of *wara’* (scrupulousness/piety), he is not only far removed from corrupt behavior but also free from the grip of oligarchs; consequently, while he is “vocal” in upholding the four national pillars (Pancasila, Bhinneka Tunggal Ika, NKRI, and the 1945 Constitution), he remains equally unafraid to voice critical views regarding inequality and injustice.
In short—and acknowledging that he is certainly not without human flaws—KH Said Aqil Siradj comes close to the aforementioned ideal criteria; he is one of the few NU figures who is more than merely qualified to serve as the *Rois Am* (Supreme Leader) of PBNU in the context of the upcoming 35th NU Congress.
Will a “compatible” figure like KH Said Aqil Siradj remain merely an “ideal,” or will the collective will of the congress delegates strive to transform this into an inevitable “reality”? Let us wait and see.
Best regards.
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