“Those who are weak among you can become strong before me. I will make oppressors yield their rights. Those who are strong among you can become weak before me. God willing, I will see the oppressed regain their rights.” (Speech by Abu Bakar As Shiddiq shortly after becoming Khalifah).
In the view of the general public, Sufism is often perceived as a network of scholars who withdraw from worldly affairs. However, this perception is not entirely accurate. Sufis, in fact, actively participate in efforts to improve the world. What do they seek to improve? The condition of a society far from justice and well-being. The appropriate terminology to refer to the oppressed or those deprived of their rights is ‘mustadhafin.’
As an example for the Muslim community, Prophet Muhammad SAW set the precedent for defending oppressed groups. During the period in Mecca, Prophet Muhammad advocated for the rights of the weak and oppressed, including the protection of women, orphans, and slaves. This is reflected in his teachings and actions during his prophetic mission in Mecca, encapsulated in his saying: “The best jihad is to speak a word of truth in the presence of a tyrant.” (Hadith narrated by Abu Dawud).
It is not surprising that Sufis joined the fight against oppression, solely to defend the oppressed and uphold the teachings and ideology brought by Prophet Muhammad SAW. Sufis, in their struggle against all forms of oppression, draw from the ideological consciousness advocated by the Prophet – that an ideal society is one that cherishes justice and is free from all forms of oppression.
Nur Samad Kamba, in his explanation of the efforts of Sufis against oppression, points out that Sufis continue the idealistic struggle of Prophet Muhammad. This awareness should serve as an awakening for Muslims today, emphasizing that it is not enough to merely believe in Prophet Muhammad as a messenger of God but also to continue his mission. According to Nur Samad Kamba, the state of today’s Muslim community merely claims to follow Prophet Muhammad but fails to represent his true teachings and message.
Several movements initiated by Sufis and followers of Sufi orders are recorded in Indonesia. It begins with the Sammaniyah Sufi order’s movement in Palembang. This resistance was conducted through intense remembrance (zikr) practices that led to a state of ecstasy. Dressed in white attire, this group fearlessly attacked the Dutch forces that occupied Palembang in the 1810s.
Similar resistance occurred in South Kalimantan. In the 1860s, the Dutch faced a similar uprising from a strong popular movement that practiced Sufi-influenced rituals known as ‘beratip beramal,’ which might be seen as a local adaptation of the Sammaniyah Sufi order.
Other instances of resistance are documented during the late 19th and early 20th centuries, as part of anti-colonial uprisings. One of the largest uprisings against Dutch rule occurred in Banten (West Java) in 1888, with the Qadiriyah wa Naqsyabandiyah Sufi orders indirectly involved. Another major uprising, triggered by new tobacco taxes, took place in West Sumatra in 1908. This time, the Syattariyah Sufi order, which had a longstanding influence in the region, played a role in various resistance efforts.
These movements, involving Sufi orders, spanned over a century, from the early 19th century to the early 20th century. Some of them aimed to oppose colonial rule, while others protested specific government regulations or responded to deteriorating economic conditions and oppression within society. Notably, the fierce battles led by Prince Diponegoro also feature in this narrative.
The struggles of Sufis necessitate a commitment to their ideologies. Those who engage in these struggles must align with their respective ideologies. Failure to do so may discourage involvement in the fight against oppression. The success of these struggles depends on the strength of their adherence to the noble ideological values they advocate.
In his lectures, Nur Samad Kamba explains that Sufis participate in every struggle against oppression within society but refrain from taking strategic positions within a state. These positions are entrusted to individuals who are qualified and ideologically aligned. Those who are truly conscious of the shared values and ideals being pursued.
In many accounts, it is described how Sufis, in their fight against colonialism, employed ‘karomah’ (spiritual charisma). Karomah is defined by Nur Samad Kamba as a spiritual force that provides inspiration capable of awakening revolutionary spirits among its followers.
Aside from Indonesia, another example of Sufis resisting oppression, as explained by Nur Samad Kamba, can be found in Egypt. At that time, followers of the Syadziliyah Sufi order fought against colonialism, particularly the forces led by Napoleon Bonaparte. These Sufi followers tied themselves to the seashore to prevent escape from the cannon fire of Napoleon Bonaparte’s forces.
This serves as an example of how Sufi-led followers, in their fight against oppression, draw from a high ideological consciousness, enabling them to stand resolutely even in the face of enemy cannons fired from all directions.
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.