REKOGNISI PENGETAHUAN SPIRITUAL PEREMPUAN DALAM HAGIOGRAFI SUFI KAJIAN SUFISTIK ABu ´ABD AL RAHMAN AL SULAMI (325-412/937-1021)

Dahlia Hidayati, NIM.: 1630016051 (2023) REKOGNISI PENGETAHUAN SPIRITUAL PEREMPUAN DALAM HAGIOGRAFI SUFI KAJIAN SUFISTIK ABu ´ABD AL RAHMAN AL SULAMI (325-412/937-1021). Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

There are two prominent trends in the study of women in Sufism: negative and affirmative trends. Negative trend is inclined to reject the view that Sufi women possess spiritual knowledge. In addition to the widely held belief of not having spiritual knowledge in Sufism, Sufi women are also placed in a marginal position, under the subordination of male Sufis. In other words, in Sufism, women are deemed to be void of spiritual abilities because they are subjected to an inferior position. Women’s involvement in Sufism is mainly trapped in the androcentric hegemonic power relations, because in principle, the male ulema writers in Sufism adhere to an anti-egalitarian stance when it comes to the position of women in the social hierarchy within the domain of Sufism. To solve this problem, this research aims to examine the recognition of women’s spiritual knowledge in Sufism, as a form of affirmation of women’s spiritual knowledge that is equal in Sufism, which is contradictory from the negation view as aforementioned. This was done by studying the works written by the scholar al Sulamī (325- 412/937-1021) in Ṭabaqāt al-Ṣūfiyāt, and Żikr al Niswa al Muta´abbidāt al Ṣūfiyāt. This research attempts to answer the following research questions: first, how does the construction of spiritual knowledge relate to women in al Sulamī's view? second, to what extent is al Sulamī's new hagiography format emphasizes women's spiritual knowledge? third, how is the recognition of women’s spiritual knowledge in al Sulamī's work? Using a library research method, this research collected data through the following steps: selecting data, authenticating primary data sourced from al Sulamī's original manuscript, collecting and citing primary and secondary literacy materials, and conducting a content analysis of texts related to the recognition of women’s spirituality. The results are presented through descriptive qualitative analysis. This dissertation concludes the following findings: first, Al Sulamī is of the view that Sufistic knowledge is a construction of spiritual knowledge that is experiential, intuitive, and presential (ḥuḍūr) as the essence of knowledge in Sufism. This knowledge is not acquired knowledge. In Sufistic knowledge, al Sulamī stipulates epistemic requirements, or the formulation of Sufistic knowledge that requires the practice of worship, rituals, practice of asceticism, selfpurification, and strict self-mortification, which does not contradict the Sharia teachings derived from the Qur'an and Sunnah. Furthermore, in this system of transformation of Sufistic knowledge, the requirements for a knowledge chain must be fulfilled, which cannot be separated from the teacher and students relation, continuing all the way to the Prophet. The genealogical chain of Sufistic knowledge can be transferred from the matrilineal line. In other words, both men and women both have potential as transmitters and have equal mystical knowledge. Second, spiritual knowledge is bestowed (gift) spiritual knowledge that cannot be claimed as belonging to a particular gender. Men and women have equal opportunities to obtain the gift of spiritual knowledge based on God's grace. Third, Żikr al Niswah al Muta´abbidāt al Ṣūfiyāt is a form of hagiographic literature initiated by al Sulamī, which serves as a different type of literature from the works of previous scholars. Żikr al Niswah al Muta´abbidāt al Ṣūfiyāt was written by al Sulamī in the form of hagiography memorabilia for female Sufis to serve as a form of respect for the recognition of women’s spiritual knowledge. Fourth, Żikr al Niswah al Muta´abbidāt al Ṣūfiyāt is historical evidence and provides a counter perspective to views that negate women's spiritual knowledge, moral height, and women's spiritual intelligence in Sufism.

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