The Meta-Encyclopedia

Ulema

Collier's New Encyclopedia (1921)

the collective name (which cannot be used as a singular ) of the body of professional theologians and doctors of divinity, and therefore of law, in any Mohammedan country . They form the legal and judicial class , and interpret the Koran and the law derived therefrom; they also constitute whatever there is of the nature of a hierarchy in Islam , and their power and influence have often curbed the irresponsible authority of a despot. There are necessarily ulema in every Mohammedan city, but the most renowned are the ulema of Constantinople, of Mecca, and of the Azhar university at Cairo. The ulema of Turkey are the best organized, and possess many privileges and immunities. They include (apart from the "softas," who are a species of undergraduates training for the rank of ulema) the "imâms" or readers of the public prayers at the mosques; the "muftis" or doctors of the law, who act partly as barristers, partly as assessors in the courts; and the "kadis" or "mollas," who are the regular magistrates , and are under the authority of two chief-justices , the "kadiasker" of Europe and of Asia; while over them all stands the grand mufti or "Sheik-ul-Islâm," the spiritual head (under the Caliph) of orthodox Mohammedanism and supreme judge of the Ottoman empire. The verdicts or decisions of the ulema are called "fetvas." The ulema form the ultra-conservative party in all Mohammedan countries; their interpretations of the Koran , when honest, are rigidly and pedantically in accordance with established tradition, but as individuals they are far from incorruptible. To them is due the lifeless formalism that prevails in Mohammedan countries, and they are the prime movers in all outbreaks of fanaticism.

What Has Changed in the Last Century

Collier's described the Turkish ulema of 1921 as the best-organized in Islam, crowned by the Sheikh-ul-Islam as "supreme judge of the Ottoman empire" — and within three years that structure was gone. The Turkish Republic abolished the caliphate in March 1924, closed the office of Şeyhülislam and the sharia courts, and replaced them with a state Directorate of Religious Affairs (Diyanet); a Swiss-modelled civil code followed in 1926, and titles like kadiasker and softa are now purely historical. Elsewhere the ulema did not fade as expected: al-Azhar in Cairo remains the most influential Sunni institution, Saudi Arabia's Council of Senior Scholars was formalised in 1971, and Iran's revolution of 1979 put clerical jurists at the head of a state, an outcome no 1921 writer anticipated. Modern scholarship also drops Collier's editorial verdict — that the ulema caused "lifeless formalism" and were "the prime movers in all outbreaks of fanaticism" — as polemic rather than description.

Written for this edition, 2026.