Role of Women in Sufism

Source: Leonardo A. Villalón

For the longest period, through an orientalist lens, Muslim women are deemed as secondary

in status, with little to no significance in the realm of teaching and leadership. Although Islam is

one of the first religions to challenge the patriarchal norms of society and freed women from the

shackles of gender injustice, the role of women in authority has often been overlooked. From Aisha (RA) narrating over thousands of traditions from the Prophet (PBUH) to Khadija (RA) running a trading business in that era, the examples of such women are spread across history, and they are flag bearers of Sufism. In this analytical paper, I will be focusing on the unrecognized role of women in the history of Sufism and providing an incredible window into the lives of some of the most venerable women, and understanding their role in a male-centric society challenging gender norms within history and literature.

Sufism refers to a close relationship with God - one that is of the heart with the body.

Alexander Knysh (2017) describes Sufism to be of “love, tolerance, and peace.” In that sense, it is

the practice of Islamic mysticism that centers on embarking a spiritual journey of praising Allah

and being submissive to His will. In the sufistic tradition, many women have played a vital role in

not only spreading the message of Islam but also being important sources of knowledge for the

wider public. Throughout history and across literature, the contribution of women has largely been

invisible resulting it to be a male dominated area and a similar case is seen in Sufistic literacy.

However, this is not true since Sufism embodies Islamic values that see men and women not as

genders but as beings and while this created a more egalitarian society, history often overlooks the

role of women. Notably, both men and women have contributed in Sufistic epistemology but the

life of Rabia Al Addawiyya, Syeda Nafisa, and other female Sufis has been significantly ignored

and buried in history, resulting in the domination of male-centric perspectives and teachings.

In the early life of the Prophet (PBUH), Khadija RA and Fatima AS both led a Sufistic

lifestyle - from having full control over their nafs to routinely embodying practices to gain rehmat.

This early visibility of women leadership in Islam showed and inspired the next generation of

women to take up just as much as men. The study of Margaret Smith (1984) is an important case

study as it remarked how women have been an inseparable part of Sufism. “The development of

Sufism, which gave women a greater opportunity to attain a higher rank of sainthood” (Smith,

1984).

Keeping in mind the rights Islam gave to women, Rabi’a al-Adawaiyya - one of the most

prominent figures of Sufism - devoted her life in dhikr to please Allah and was a spiritual guide

for many. The incident of Rabia Al Adawiyya (RA) and Hasan Al Basri (RA) alludes to the

importance of female Awliya Allah, blessed with the power of karamat (wonders). The anecdote

goes that once Hasan Al Basri (RA) saw Rabia Al Adawiyya (RA) sitting at the shore of Euphrates

and, to impress Rabia Al Adawiya (RA), he spread his praying mat over the surface of the water

and asked Rabia to offer two rakaats there with him. In response to him showing off his spiritual

goods, she flung her praying mat in the air and flew up on it. Hasan, who did not attain that station,

remained silent. On this Rabia said,

“a fish can stay in water, and mosquitoes can fly but our work transcends.”

Her spiritual guidance speaks volumes about the rank she held compared to Hassan

(RA) and how she has used her authority to advise him and inculcate the love of Allah in him

(Hussain, 2021). Rabia’s role brought a shift from asceticism to mysticism in Sufism, allowing a freer way

to celebrate spiritual growth. Before this change in ideology, the idea of worshiping was largely

associated with fear of God rather than love and beauty, which became the new themes (Hussain,

2021).

Apart from Rabia, there are other female Sufis that have been teachers of famous and highly

regarded male scholars. Such an example is of Sayyida Nafisa, the great granddaughter of the

Prophet (PBUH), who became proficient in explaining the Quran at a very young age. Labels such

as ‘The Lady of Miracles' and ‘The Rare Lady of Purity’, elevated her in the community of

scholars. As she sat in front of the grave of Ibrahim Al Khalil (AS), reciting the Quran, an intense

presence of Sayyidina Ibrahim (AS) was felt in front of her. At that moment, she called out saying

“I came to you in body and spirit as my soul has come to you before many times, I now come to you in body as well. I seek your good pleasure with me, and I seek your guidance and instruction in order that I may worship Allah until my dying breath” (Shah, n.d).

Besides preaching the message of Islam to women and girls, she mentored the Great Imam

Shafi (AS). He would learn hadith and jurisprudence from her and would often as kher ro make

supplications to Allah. At the time of his death, she led his funeral prayer and continued to teach

many other scholars such as Imam Abu Bakr al-Adfawi and Abul Hasan bin Ali bin Ibrahim that

have majorly contributed to the spread of the Quranic explanations (Shah, n.d). Umm Abdullah is one of the rare and early Sufi women whose dreams have been documented. The connection she had with her dreams were not only a reflection of her own self-development but greatly supported and guided her husband.

At a time of great hardship, one of her dreams assured at Tirmidhi that he is the spiritual guide in his community. “I saw in a dream, as if standing in mid-air, outside the house on the path, an image of an old man, curly-haired, wearing white clothes, on his feet sandals, and he was calling to me from the air (in the vision I was standing in front of him): “Where is your husband?” I said, “He has gone out.” He said, “Tell him: The

prince commands you to act justly.” and he disappeared.

At Tirmidhi ijaza mostly came from dream messages and Umm Abdullah did not only interpret her own dreams but played a major role in teaching him to dream (Helminski, 2013).

It is imperative to note that many of these Sufistic figures played a vital role in formulating

the views and contributing to the lives of many women, since majlis (social gathering) were held

in which Allah’s dhikr (remembrance) took place. These spaces were women exclusive, and the

message of Islam was spread, alongside with teaching of Quran and Ahadith. These women,

although not only, were well-versed in matters of fiqh (islamic jurisprudence) but also held the

status of Awliya Allah (God’s friend).

To express their complete devotion to God, contemporary female saints have prominently

left their mark in the composition of poetry and songs. Zarrin Taj, famous for her mystical poems,

became famous in the realm of Sufism and gave up everything for the love of God (Hussain, 2021).

In the last decade, many women have reclaimed their spaces within their own groups across the

world. This can be viewed as a revival of Muslim women embracing their Muslim identity, making

it to the mainstream media through poetry slams and spoken words.

The impact of Sufi women can be seen even in the social and political sphere of our

societies. Nana Asma’u, a Sufi poet and scholar, was well-known for embracing and exercising

her free will in Nigeria around the 19th century. Her traditions and poetry are used today by

ordinary women in Nigeria to free themselves from the shackles of patriarchy (Hussain, 2021).

InSufi women from the existence of time have carried the message of the Divine Light and

while this paper highlights some of them, many still remain nameless, but their work has shaped

and transformed many of the Sufi traditions.

References:

Helminski, C. A. (2003). Women of Sufism: A Hidden Treasure (1st ed.). Shambhala.

Hussain, R. (2021). Women in Sufism. University of Strathclyde.

https://strathprints.strath.ac.uk/79586/

Schimmel, A. (1984) Rabi’a the Mystic And Her Fellow Saints In Islam. Great Britain:

Cambridge University Press, Print.

Shah, A. (n.d.). Hazrat Sayyida Nafisah bint al-Hasan al-Anwar. Aal-e-Qutub Aal-e-

Syed Abdullah Shah Ghazi.

Smith, M. (1984) Rabi’a the Mystic And Her Fellow Saints In Islam. Great Britain:

Cambridge University Press, Print.

https://aalequtub.com/hazrat-sayyida-nafisah-bint-al-hasan-al-anwar-

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Knysh, A. (2019). Sufism: A New History of Islamic Mysticism (Reprint ed.). Princeton

University Press.