Embracing the Role of Women in Sufism: Recognizing Contributions and Fostering Inclusivity
Kepoen.com-Embracing the Role
of Women in Sufism: Recognizing Contributions and Fostering Inclusivity-The
assumption that Sufism is primarily a realm dominated by men may not be
entirely accurate, considering the current context that further reinforces such
a view. Historical accounts, whether written or oral, mostly focus on the
experiences and works of male Sufis. It is rare to find Sufi works originating
from women, except for stories of piety and wisdom narrated by righteous men or
Sufis.
However, although the number may
not be significant, there are women who are considered Sufi women, such as
Aminah, the mother of Prophet Muhammad, and Fatimah, the daughter of Prophet
Muhammad, who are respected by the Muslim community for their close
relationship with the Prophet Muhammad. Another example is Zaynab binti Khuzaymah,
one of the Prophet's wives, renowned for her kindness and inclination to help
others, hence being bestowed the title Umm al-Masakin (the mother of the needy)
(Sururin, 2010).
During the early development of
Sufism, the teachings of female Sufis were not only received by disciples of
prominent Sufi masters but these women also played significant roles in Sufi
gatherings. An unquestionable figure in this regard is Rabi'ah al-Adawiyah, a
female Sufi who provided numerous teachings to her disciples.
Rabi'ah marked a shift in the
paradigm of Sufism in the late second century of the Islamic calendar, from a
paradigm of fear to one of love. Rabi'ah deserves to be regarded as a reference
in the Islamic tradition for self-control and guiding the steps of a Muslim in
worship during the current global era.
Rabi'ah is also worthy of the
title "rausyanfikr" or an enlightened person, using the terminology
introduced by Ali Syariati. She was someone who could transform the worldview
of others and, despite coming from a humble background, served as a teacher to
many. Rabi'ah demonstrated that true love can change the world and surpass
material interests (Emawati, 2017).
However, in contemporary
spiritual practices or present-day Sufism, the role of women is not widely
discussed. The notion that Sufism is a world dominated by men is also not
entirely true. Looking at the available evidence and works, there are scarcely
any works that discuss the legacy of female Sufis (Abduh, 2003).
In reality, the role of women in
the world of Sufism dates back to the early days of Islam, particularly during
the medieval period when tariqahs (Sufi orders) flourished, and the role of
women in these orders is inseparable. Annemarie Schimmel, in her book
"Mystical Dimensions of Islam," documented stories of piety and
wisdom narrated by male Sufis (Schimmel, 2000).
Martin Van Bruinesen also
emphasizes that women have significant roles as followers and leaders within
tariqahs. In his book, he mentions several names of female Sufis in Indonesia.
One article addressing this topic is "Female Indonesian Sufis: Shattariya
Murids in the 18th and 19th Centuries in Java," written by Oman Fathurahman
and published in the Kyoto Bulletin of Islamic Area Studies (2018). In that
article, Oman discovered the names of female Sufis in genealogical records of
tariqahs.
This demonstrates that women have
been actively involved in Sufi practices throughout history, including in
Indonesia. While there may be limited written evidence available regarding
their contributions, it does not mean that women have not played a significant
role in Sufism.
It is important to acknowledge
and delve deeper into the role of women in Sufism, both in historical contexts
and contemporary practices. By doing so, we can appreciate their heritage and
contributions, as well as broaden our understanding of Sufism as a spiritual
practice that involves both genders.
The notion that Sufism is
predominantly a male domain is a misconception that fails to consider the rich
and diverse experiences of women in Sufi traditions. Throughout history, women
have actively participated in Sufi circles, not only as followers but also as
leaders, teachers, and sources of spiritual wisdom. Their contributions have
shaped the development and expression of Sufism in profound ways.
In contemporary times, there is a
growing recognition of the importance of women's voices and perspectives in the
field of Sufism. Scholars and practitioners are increasingly exploring and
highlighting the role of women in Sufi orders, their spiritual practices, and
their unique insights into the mystical path. Efforts are being made to unearth
and document the stories, teachings, and writings of female Sufis, providing a
more inclusive and comprehensive understanding of Sufism.
Moreover, it is essential to
create spaces within Sufi communities where women can actively participate,
contribute, and lead. By fostering an environment of gender equality and
inclusivity, Sufism can truly embody its core principles of love, compassion,
and spiritual growth for all individuals, regardless of their gender.
By acknowledging and celebrating
the contributions of women in Sufism, we can challenge the prevailing
narratives and stereotypes that have marginalized their voices. This opens up
opportunities for dialogue, learning, and collaboration between men and women
in the pursuit of spiritual enlightenment and the realization of a more just
and harmonious society.
In conclusion, while the
historical records may have focused predominantly on male Sufis, it is crucial
to recognize and embrace the significant role of women in Sufism throughout
history and in contemporary practice. By doing so, we can enrich our
understanding of Sufism, foster inclusivity, and create spaces where both men
and women can equally engage in the spiritual journey of self-discovery and
divine love.
Refence
Sururin, “Perempuan Dalam Lintasan Sejarah Tasawuf”, Ulumuna, Volume XIV Nomor 2
Desember 2010.
Emawati, “Menapaki Cinta Sejati Yang Dirindukan:
Pembelajaran Dari Sufi Perempuan Rābi’ah Al-‘Adawīyah”, Qawwãm, Vol. 11 Nomor
2, 2017,
M. Arrafi’e Abduh, “Tasawuf
Gender” Al-Fikra: Jurnal Ilmiah Keislaman 2 (2003).
Lihat Annemarie Schimmel, Dimensi Mistik dalam
Islam, (Jakarta: Pustaka Firdaus, 2000).