“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.