2. Feministic Sufism
Discussion of the question of the female role in Sufism would not be complete without citing the famous expert on Muslim culture, Professor Annemarie Schimmel. In her book [3] Mystical Dimensions of Islam she points out that “Sufism mare than stern orthodoxy, offered women a certain amount of possibilities to participate actively in the religious and social life.” In the following a discussion on Sufi Teachings and Practices in the feministic perspective is provided.
2.1 Sufi Followings in Women: Global View
Example of Abu Abd Al Rahman Al Sulami, a scholar of profound attainments in scholarship on the Quran and Hadith, considers Sufism as a spiritual enterprise that constituted the capstone of Islamic learning and piety [4]. The continued mistrust of women and their spirituality among many Sufis is a major reason why Al-Sulami’s book “Dikr annniswa al-muta ‘abbidat al sufiyyat”. It is a book explaining the Sufism in feministic perspective and is particularly important in the current era of spiritual deterioration and the false wide spread terroristic approach of some Islamist segments.
Like the scent of perfume in an abandoned palace, as-Sulami’s book of Sufi women has left its traces in Islamic sacred biography since it was first written around the turn of the eleventh century A. D. It was such a rare event at that time. From the earliest days of Islam that started with the inception of the Prophet hood of Muhammad (Sallallahu Alaihi Wassallam), the role of women was affirmed in the development of Sufism. Muhammad (Sallallahu Alaihi Wassallam) brought a message of integration of spirit and matter and of essence and everyday life that recognized the equality of feministic and masculine participation. It was the light of Islam in which the cultural panorama manifested its blessed purity of intention. Qur’an strongly conveyed the equality of women and men in the eyes of Allah the creator of Men and Women both.
Coming to the feministic mystical aspect of Islam it is worth mention the most prominent (among men and women both) female mystic Rabi’a al-Adawiyya (717-801 A.D.), [5] who first expressed the relationship with the divine in a language we have come to recognize as specifically Sufic by referring to Allah as the “Beloved”. This then became the essential part of Sufi preaching and practice. She was the first mystic to speak of the realities of Sufism with a language that anyone could understand.
are primarily considered an arena for male activity. It makes the women participation invisible in the collective religious sphere. A liberated participation of women activities in the Mosques in Pakistan is rarely observed. If provided, merely a small space is allocated for women devotees. And this is restricted to only essential daily prayers and the Friday prayers. Other activities like Zikr and Quran Khawani etc. are not allowed. Khatam, Naat Khuani, Milad are some of the other religious activities which are controversial among different Muslim sects. Giving no room for female (and in most cases male) spiritual activities. However, the available domain is Today, in the Islamic segment of the Islamic World of the Indo-Pak sub continent, Mosques exclusively for male participation. So, the focus of female religious and spiritual activities
stressed upon the Sufi shrines and monasteries. These were the places where their ritual practices got space. The impacts are quite obvious. A different significantly culture thus raised that was prominently sufistic. Salat. These activities were manifested in the form of singing Sufiana Kalam (Sufi songs and poetry). This Islamic mystical poetry gained an essential status in the Sufi rituals and ceremonies on shrines, monasteries and Melas (local festivals) in the broader domain and Milad, Dhikar, Khatam Shareef and Dua in the domestic sphere. Women activities on these places were not in the form of essential Islamic offerings such as Shemeen Burney Abbas [1], the author of the book “The Female Voice in Sufi Rituals”, has described in detail the main areas and ways of female participation in Sufism and its rituals on the basis of her research in the Indian Subcontinent. The author marked ten different forms of female Sufi activities but this study focuses on only three of them. These are related to Women Mystics in Sufi rituals, poetry and literature.
2.2 Sufi Followings in Women: In the Perspective of Baluchistan
From the history one can find clear evidence of the participation of women in the development of Sufism. Originating from folk female cultural rituals to larger social and religious gatherings a saga of practices can be observed. It includes Sufi dances and Mystic recitations of Turkey, Central Asia and Iran. Ceremonies like Dhikar, Tewhid, Mauled and Dhammal are common in all the above mentioned areas and the South Asia. Baluchistan is no exemption except a few activities like Dhammal. Reciting of hymn s expressing devotion to Allah (Hamd) or the Prophet (na’t) combines the celebration of Mauled (Prophet Muhammad’s (saw) birthday) is the activity which is common in Muslim women all over the world. It is the case with Baluchi women too. But due to tribal bindings and illiteracy Baluchi women are treated inferior to men and are expected to be obedient to their male superiors. However, Baluchi women are less restrained than women among other Muslim peoples in South Asia who have been exposed to the other religions of the area. Traditionally, the custom of purdah (seclusion of women) is not such strictly observed as compared to the remaining parts of South Asia. But now following the globally spreading customs some upper-class families have now adopted it.
In addition to household chores, women share in many outdoor responsibilities such as caring for the livestock. Gathering firewood and hatching water are among one of the hard tasks assigned to the women folk. They are bound to perform these duties irrespective of their natural physical weakness and sufferings and illnesses. Their emotions and sentiments and the mental endeavor is always under stress. These spiritual activities provide them chances to overcome such stresses. This aspect of relief is the most positive impact of such activities.
Literature plays a pivotal role in molding one’s thoughts, ideas and, above all, the way of life. It also helps in cultivating moderation and tolerance in the society. Women are the most important in nurturing and upbringing of the tiny clan of the humanity. Trained women can play a btter role in this regard. What children receive from their mothers leaves drastic impact on his/her mind and also helps to set the course of his/her future. Additionally, it broadens the horizons of their imagination and helps them in understanding their society. As, very well said by a wise man-“The mother’s lap is the first school for every child”. Baloch women have great contribution in the character building of their children and it initiates from the singing lullabies for their kids and latter telling them the stories of their ancestors. Because a woman has to leave the home of her parents after the marriage so the wedding songs are full of the impacts of depart and a sense of sorrow to leave. She has to start a new life in a new family so a large part of such poetry contains advices to begin a new life consciously. In most case they demonstrate Sufi strand. Such contributions from Baluchi women are unrecognized but they have a great impact on society building. They also strengthen cultural fibers.
The loly (Lullaby) type of poetry is the function of women folk, and the lyricist of lullaby, are therefore, mainly women but one seldom hear the name of a Baloch poetess. It is through this branch of poetry ‘loly’ that poetess express her poetic instincts and ambitions, which are mainly devoted and dedicated to the newly born child. We can name this form of verse as the ‘poetry of cradle, foe when child is placed in the cradle, the mother starts singing lullaby. ‘Halo’ which is celebrated by the females of the family and tribe at the time of marriage ceremonies and festivals. The ‘ Halos’ are generally versified by women gifted with poetic art, and such, the names of versifiers of ‘halo’ and ‘Loly’ are unknown, unmentioned and unheeded. A lullaby ‘ Loly’ clearly manifests the burning zeal and impatient ambition of Baloch mother who pray for boon, regarding her infants son to become a great lover, a warrior and a highway man in the flower of life ( Baloch, 1984):
3. Discussion and Conclusion
It is discussed above that the Sufi rituals and practices provide a chance to Baluchi women to overcome their mental and physical stresses in a male dominated society. These also help them to nurture their children as mentally healthy participants of the society. Women are not only the promoters of Sufi preaching but being stanch practitioners of these teachings they can be helpful in spreading love of humanity, peace and tolerance in the ongoing wave of terrorism and unrest in the region and globe. Baluchi women are such strong in their beliefs and practices and they are confident, hardworking and firm. They possess the power of turning this wave. Let the world help them to stir up and build a better world.
References
1. Abbas, Shemeem Burney. The Female Voice in Sufi Ritual, Texas University Press,
2002, p.43.
2. Ad-Durr al-Mukhtar, vol. 1, p. 43)]. “Be both a faqih and a Sufi [sufiyyan]: do not be only one of them. Verily, by Allah’s truth, I am advising you sincerely” (Imam as-Shafi’i, Diwan, pp. 47, 66)
3. Annemarie Schimmel, Mystical dimension of Islam, Chapel Hill: University of North Carolina Press, 1975, p. 432.
4. As-Sulami, Abu Abd as Rahman, Early Sufi Women (Dhikr an-nswa al-muta ‘abbidat as sufiyaat) translated by Rkia. E.Cornell, Fons Vitae, Louisville, KY1999.
5. Helminski, Camille, Women and Sufism, Gnosis #30 (Winter 1994).San Fransisco, CA.
6. M. Iqbal: The Reconstruction of Religious Thought in Islam. Pp. 54, 86 (London 1934).
7. Pirmohamad M. Zehi , Edited by: Shapour Suren-Pahlav, http://nushkitribe.blogspot.com/p/baloch-cultural.html
8. Shaykh Amin al-Kurdi, Tanwir al-Qulub, p. 405
9. The Sufis of Balochistan, their teachings and ways of preaching. By Dr Abdul Ali Achakzai and Qari Abdul Rahman, Journal of History and Culture of Pakistan, October 2010-March 2011.
10. Razia SULTANOVA : From Shamanism to Sufism : Women, Islam and Culture in Central Asia, London & New York : I.B. Tauris,