Recognizing the steadfastness of Sufi followers struck fear into Napoleon Bonaparte, prompting him to withdraw his forces from Egypt. This is an illustration of the ‘karomah’ possessed by Sufis – a spiritual strength capable of igniting the flames of resistance against all forms of oppression. This example underscores the importance of a strong ideological foundation in any struggle.
This ideology emerges from a concern for societal issues. It represents a set of concepts born to address and overcome the problems faced by society. Reflecting on the struggle of Prophet Muhammad, it becomes evident that he did not combat those who denied his teachings but rather the source of their motivation in rejecting and opposing the teachings brought by Prophet Muhammad.
As exemplified by Prophet Muhammad, Sufis in their fight against oppression always root themselves in their social reality. Their struggle is not merely for the sake of struggle but to effect positive change. This demands a mature process, similar to the process of ideological transformation instilled by Prophet Muhammad while in Mecca, before translating those processes into tangible and concrete actions during the Medina period.
The foundation of the Sufi movement is naturally guided by the actions of Prophet Muhammad. As a revolutionary leader of the Islamic community, Prophet Muhammad designed a struggle based on humanitarian values. Consequently, the objective of the struggle and movement is to establish justice in society, create prosperous conditions, and eliminate all forms of discriminatory oppression, thus upholding the values of humanity.
In conclusion, as inheritors of the Prophet, scholars must participate in every effort against oppression, just as the Sufis have exemplified. Religious leaders must pay attention to the suffering of the people. There should be no elitism among religious scholars, and they should remain connected to the economically disadvantaged and socially oppressed members of society. This is, in essence, what Nur Samad Kamba conveys in his explanation of the Sufis’ resistance against oppression.
REFERENCES:
- Abdurrahman, Moeslim, 2010, Islam yang Memihak, Yogyakarta: LKIS.
- Ali Engineer, Ashgar, 2013, Islam dan Pembebasan, Yogyakarta: LKIS.
- Prasetyo, Eko, 2014, Islam Kiri Jalan Menuju Revolusi Sosial, Yogyakarta: Resist Book.
- Bruinessen, Van Martin, 2012, Kitab Kuning, Pesantren dan Tarekat, Yogyakarta: Gading Publishing.
- Nur Samad Kamba’s Lectures: https://youtu.be/Zl5F0cEu2UE.