Female Figures in Tarekat: Tijaniah and Naqsyabandiyah Mazhariyah in Madura and West Java
Kepoen.com-Female Figures
in Tarekat: Tijaniah and Naqsyabandiyah Mazhariyah in Madura and West Java-There
are two prominent female Sufi figures in West Java whose names are well-known
in the region. The first is Hj. Raden Atikah Qurtubi from Garut, who is
renowned for her spirituality, although she is not a mursyidah.
Hj. Atikah was born in Bandung to the parents
of KH Raden Qurtubi and Hj Raden Siti Fatimah. She is also the wife of KH Anwar
Musadad. She received education from KH Raden Jamhur Qurtubi in Andir
Bayongbong and at Al Falah Biru Tarogong Islamic boarding school, which is
managed by KH Badruzaman, a mursyid and propagator of the Tijaniah Tarekat.
Since childhood, Hj.
Atikah has been familiarized with Sufi practices such as reciting blessings (shalawat),
engaging in charitable activities (khairat), and studying the Qur'an. Although
she does not officially adhere to the Tijaniah Tarekat, Hj. Atikah's activities
and religious teachings always align with the values, morals, and ethics of the
Tijaniah Tarekat.
The second figure
associated with the Tijaniah Tarekat is Hj. Chamnah. She plays a significant
role in the development of the Sufi world itself. According to Afandi Muhtar,
who has studied the character of Ny Hj. Chamnah, she may not be as popular as
Rabiah Al-Adawiyah or other contemporary Indonesian female figures who have
received more extensive coverage and research. Ny Chamnah is more of a local
figure involved in rural communities. Her influence is mainly confined to her
Tarekat's local area, where she serves as a muqaddamah, guiding her
followers spiritually.
These are the female
figures who hold positions and play roles in the world of tasawuf (Islamic
mysticism) in the homeland. However, there are many more such figures, not only
within the Tijaniah Tarekat in Bangka. Women's roles cannot be separated from
the tarekat movement, even though they may not hold the position of muqaddamah;
they often act as representatives.
In his book, Martin Van
Bruinessen mentions a female mursyid in the Mazhariyah Naqsyabandiyah Tarekat
in Madura. Some of these female mursyid figures not only act as assistants to
their more dominant husbands but are truly independent.
One of these mursyidahs
is Nyai Thobibah, who received a full ijazah (authorization) from Kyai Ali
Wafa, and Syarifah Fatimah in Sumenep. These female mursyidahs have many
followers, as explained by Martin Van Bruinessen, not only in Madura but also
in West Kalimantan and South Malang.
Syarifah Fatimah is the
daughter of Habib Muhammad. She was initiated into the tarekat by Kyai
Sirajuddin and received an ijazah from Kyai Syamsuddin Umbul. Another female
mursyidah is Syarifah Nor in Gondanglegi, popularly known as Pah Nong. The
presence of these mursyidahs, which is not found in other regions, indicates
the greater tolerance of Madura people towards female leadership, although it
may be limited to their own community, according to Martin's comments. However,
it is worth noting that female figures in the world of tarekat are not limited
to Madura but also exist in other places, such as West Java
In West Java, there are
two notable female figures: Hj. Raden Atikah Qurtubi from Garut and Hj. Chamnah
from Kuningan. Although they are not mursyidahs or khalifahs, their names are
well-known in their respective regions. Hj. Raden Atikah Qurtubi is highly
regarded in Garut, and despite not holding formal leadership positions, she has
a significant presence in the area. Hj. Chamnah, on the other hand, plays the
role of a muqaddamah within the tarekat. It is interesting to note that both
figures in West Java are practitioners of the Tijaniah Tarekat.
This phenomenon
complements the information provided by Martin Van Bruinessen, as mentioned
earlier. It highlights the fact that female figures in the tarekat world are
not limited to Madura but exist in other regions as well, such as West Java.
The roles of these female
figures within the tarekat reflect the tolerance and recognition given to
women's leadership. Although their influence may be confined to specific areas
or communities, it demonstrates a broader acceptance of women's roles in
spiritual and religious contexts. These female figures provide guidance,
teachings, and spiritual support, playing an essential role in the development
and advancement of the tarekat.
It is crucial to
recognize and appreciate the contributions and roles of these female figures in
the world of tasawuf. Their presence not only enhances spiritual awareness and
piety but also offers opportunities for women to actively engage in tarekat
activities and receive necessary spiritual guidance.
Overall, the existence of
female figures in various tarekats across different regions of Indonesia
reflects the complexity and cultural diversity of the country. It signifies the
acceptance and recognition of women's roles in strengthening spirituality and
self-development within the religio
Hj. Raden Atikah Qurtubi
is a female figure in the world of tarekat who is always conscious of a
meaningful, transcendent, and noble way of life. Although not officially
affiliated with the Tijaniah tarekat, her preaching activities always adhere to
the values, morals, and ethics of the Tijaniah tarekat.
During every introduction
to her lectures, Atikah always recites the Shalawat al-Fatih, which was
initiated by Sheikh Ahmad al-Tijani, the founder of the Tijani tarekat. It is
not surprising that the broader community, who frequently receives guidance and
teachings from Raden Atikah, refers to her as Ibu Nyai Shalawat al-Fatih, as
she consistently recites the Shalawat al-Fatih wherever and whenever.
This female figure is
highly skilled in delivering preaching materials, exhibits coherent thinking,
presents systematic discussions, and possesses charisma when interacting with
her audience. Therefore, her preaching activities extend not only within her
local community but also to various regions, even reaching countries like
Malaysia, Singapore, and Brunei Darussalam.
Another female figure
associated with the Tijaniyyah tarekat is Ny. Hj. Chamnah. She played a
significant role in the development of the Sufi world itself, as stated by
Affandi Muhtar, who studied the character of Ny. Hj. Chamnah. This female
figure within the tarekat is not as well-known as Rabî'ah al-Adawiyah or
contemporary Indonesian female figures who have received extensive coverage and
studies.
Ny. Chamnah is more of a
local figure engaged in rural communities. Her prominence can only be
understood within the realm of the tarekat to which she is affiliated. Her
position as a muqaddamah in the Kuningan region within the Tijaniyah tarekat
holds great importance.
Indeed, there are many
women who are members of the tarekat. According to Martin Van Bruinessen,
roughly 30-40% of Naqsyabandiyah tarekat followers throughout the archipelago
are women. Based on the author's observations, the number of female followers
exceeds that of male followers.
Although there is no
statistical data indicating the exact number of tarekat members due to the
numerous unorganized tarekat groups, it is evident during religious gatherings
or specific events. For example, in the Qadiriyah wa Naqsyabandiyah tarekat in
Rejoso, Jombang, more than half of the members are women. Even during the
researcher's direct observation of the weekly Thursday gathering in Rejoso,
Jombang, nearly two-thirds of the attending tarekat members are women.
However, as the tarekat
entered Indonesia, particularly in recent times, there has been an integration
of women's roles in the world of tarekat. Women are no longer solely seen as
followers in tarekat practices. In the pursuit of spreading religious
teachings, some tarekat have appointed women as leaders or known as mursyidah.
Consequently, they can serve as imams for other female followers in terms of
dhikr and munajat practices.
This phenomenon occurred
in Madura within the Nasyabandiyyah Muzhariyyah tarekat, which was brought by
Kiai Abdul Azhim (d. 1335 H/1916 M) upon returning from Mecca. Several
generations of successors followed in this tarekat, leading to Nyai Thabibah.
In addition to Nyai Thabibah, earlier mursyidahs were also found, namely Nyai
Aisyah, Alimuddin, also known as Nyai Pandan, and Nyai Asiyah, the daughter of
Kiai Alimuddin, who is also Nyai Thabibah's ancestor. These women played
significant roles within the tarekat and contributed to its development.
The presence of these
mursyidahs, not only in Madura but also in other regions such as West Java,
highlights the greater tolerance towards female leadership within tarekat
circles. While their influence may be limited to their respective communities,
it is worth noting that female figures in the world of tarekat are not
exclusive to Madura but can be found in various other locations.
In Hafifudin's work, he
quoted the opinion of Imam Abdul Wahab al-Syar'ani from the book al-Minan
al-Kubra, stating that the scholars of the tariqa have agreed on the importance
of guidance for the students, unless the student has a strong understanding of
Shariah and the practices of the tariqa, as seen in the appointment of the
mursyid of the Sazdiliyyah tariqa. Mursyid Kiai Ali Wafa saw that these
criteria were present in Nyai Thabibah, in addition to her family background
and education.
The Role of Nyai Thabibah
in Guiding the Naqsyabandiyah Muzhariyah Tariqa
Nyai Thabibah, who was
born and raised in a pesantren, is familiar with the world of tariqa,
especially Naqsyabandiyah. Her own family consists of practitioners of the
Naqsyabandiyah Muzhariyah tariqa. In fact, some members of her family have
become mursyids of this tariqa, such as Nyai Aisyah (Nyai Pandan) daughter of
Kiai Alimuddin, Nyai Asiyah daughter of Kiai Alimuddin, Kiai Syabrawi son of
Kiai Alimuddin, Kiai Khudzaifah son of Nyai Pandan, Kiai Abdul Wahid son of
Kiai Khudzaifah, Kiai Sa'dududdin son of Kiai Khudzaifah, and Kiai Ahmad Ja'far
son of Kiai Abdul Wahid Khudzaifah.
After being appointed as
a mursyidah, Nyai Thabibah started to specifically guide the female followers
of the Naqsyabandiyyah Muzhariyyah tariqa. Initially, the female followers she
guided were the students of Kiai Ali Wafa from areas such as Pamekasan,
including Blumbungan, Pademawu, Pasean, Ponteh, Konang, Klampar, Sumber Batu,
Dempoh, Tampung, Moncar, and others. She also had some female followers who
were from the scholarly circle, such as Nyai Zubaidah (the wife of Kiai As'ad
Syamsul Arifin Situbondo), Nyai Maisurah, and Nyai Dasiyah (the two wives of Kiai
Jufri Sumber Batu).
Additionally, some of her
female followers also came from Pesantren al-Bustan, who chose to join the
tariqa. However, it was not obligatory for them to have a strong foundation in
religious knowledge such as fiqh and tauhid in order to join the tariqa. Nyai
Thabibah conducted the bai'at individually with the female followers who wanted
to join the tariqa, using a cord held by both parties. Then, she taught them
the dzikir ismu dzat.
During her tenure, the
acceptance of new female followers into the tariqa was not limited to a
specific period of time. They could join the tariqa at any time, either by
visiting Nyai Thabibah in Sumber Papan or during the tawajjuh sessions. If
there were new female followers who did not understand the method of performing
dzikir, they were advised to ask the more senior female followers or the leader
of the khwajakan who usually used the book of guidance for dzikir written by
Kiai Abdul Wahid. Nyai Thabibah herself did not write a handbook for the female
followers in performing dzikir.
The tawajjuh sessions at
Nyai Thabibah's pesantren were usually held in the female students' prayer hall
(mushala). For the general public, these sessions were held on Tuesday nights,
while for the local residents, tawajjuh was conducted every night from midnight
until dawn. If someone wanted to attend the tawajjuh session outside the
pesantren in nearby areas, Nyai Thabibah would use a becak (pedicab) owned by
Barmawi, her neighbor, which she frequently used for transportation. Usually,
she would be accompanied by Halimatus Sa'diyah or Jum'ati.
If the journey was far or
to areas like Moncar and its surroundings, Nyai Thabibah would usually travel
with her brother, Kiai Abdul Wahid Khudzaifah, in a car. Upon reaching the
destination, Kiai Abdul Wahid would lead the male followers in performing
dzikir, while Nyai Thabibah would specifically guide the female followers.
From the above explanation,
it is clear that Nyai Thabibah played a crucial role in the religious field,
particularly in the context of tariqa. She educated the students at the
al-Bustan Islamic boarding school under her leadership and guided the female
followers of the Naqsyabandiyah Muzhariyah tariqa in Pamekasan and its
surrounding areas. She fulfilled these responsibilities with sincerity and
devotion, following the example of the previous masyayikh (spiritual leaders)
of the Naqsyabandiyah tariqa.
In conclusion,
Hj. Raden Atikah Qurtubi and Ny. Hj. Chamnah are two prominent female figures
associated with the Tijaniyyah tarekat. They exemplify the awareness and
dedication of women within the tarekat, with Atikah emphasizing the values of
the Tijaniyyah tarekat in her preaching activities, and Chamnah holding a
crucial position as a muqaddamah in the Kuningan region. Moreover, the presence
of mursyidahs in the Nasyabandiyyah Muzhariyyah tarekat in Madura, including
Nyai Thabibah, Nyai Pandan, and Nyai Asiyah, highlights the integration of
women in leadership roles within the tarekat. This phenomenon reflects the
growing recognition and acceptance of women's contributions to the world of
tarekat in Indonesia.