Kunfuaidah Latifah, Lady Eka Rahmawati

Suluk Linglung: Sufi Aphorism of Sunan Kalijaga

Introduction

Suluk linglung: sufi aphorism of sunan kalijaga. Explore Suluk Linglung, Sunan Kalijaga's Sufi aphorisms detailing his spiritual journey & profound religious experience. Discover Sufi tradition stages from exoteric to Insan Kamil through hermeneutic analysis.

Abstract

Suluk Linglung Sunan Kalijaga is a literary work not widely known to the general public. This Suluk reflects Sunan Kalijaga’s comprehensive religious experience; it is his aphorism in expressing thoughts and ideas. Suluk Linglung tells of Sunan Kalijaga’s anxiety regarding spiritual journeys. The research method applies a hermeneutic approach with the help of philological theory. The primary data source is Suluk Linglung's text, which was translated by Kasri in 1993. The data collection technique uses literature study, while data analysis involves the stages of identification, clarification, hermeneutic, and contextual analysis. The study results found that Suluk Linglung emphasizes the science of nature more. Suluk Linglung places more emphasis on the science of nature. Its principles are based on the stage (maqam) in the Sufi tradition, which ends with the Insan Kamil phase. The first stage is the “preparation” phase, emphasizing the dimensions of consciousness within humans. The second stage, the process phase from exoteric to esoteric, is an effort to search for the essential sciences. In the third stage, the journey to Al Khalq, to achieve the science of hidayat, he met the Prophet Khidzir (inner teacher), who taught the science of hidayat. The fourth stage is Insan Kamil, where he has gained faith. Hidayat reached the tajalli phase. Search for the essential sciences. The third stage, the journey to truth, or from being to al-Khalq, is an effort to achieve the Science of Hidayat. He met the Prophet Khidzir (inner teacher), who taught the science of Hidayat. The fourth stage is Insan Kamil, where he has gained Faith in this phase. Hidayat reached the Tajalli phase.

Review

The paper "Suluk Linglung: Sufi Aphorism of Sunan Kalijaga" addresses a potentially significant yet under-explored literary work and its connection to a pivotal figure in Indonesian Islam. The focus on *Suluk Linglung* as Sunan Kalijaga's spiritual aphorism offers a promising avenue for understanding his comprehensive religious experience and the intricate nature of Javanese Sufism. By aiming to illuminate a text "not widely known to the general public," the study positions itself to make a valuable contribution to the fields of Islamic studies, philology, and cultural history, especially concerning the spiritual development and mystical thought of one of the Wali Songo. The methodological framework, combining a hermeneutic approach with philological theory, appears well-suited for the analysis of a classical text like *Suluk Linglung*. The reliance on Kasri's 1993 translation as the primary data source, coupled with a literature study for data collection, establishes a clear methodological path. The proposed analytical stages—identification, clarification, hermeneutic, and contextual analysis—suggest a thorough and systematic approach to interpreting the text's deeper meanings. However, the abstract's description of the stages of the spiritual journey, particularly the third and fourth stages, contains some repetition and slight disjunction (e.g., "Search for the essential sciences. The third stage, the journey to truth, or from being to al-Khalq..."). While the core intent is clear, this section could benefit from greater conciseness and precision in the full paper to avoid any ambiguity regarding the sequential progression of *maqamat*. The key finding that *Suluk Linglung* primarily emphasizes the "science of nature" and outlines a clear progression through Sufi *maqamat* culminating in *Insan Kamil* is intriguing. The abstract delineates a four-stage journey, from "preparation" and the exoteric-esoteric transition to encountering Prophet Khidzir and achieving *Insan Kamil* where *Hidayat* reaches the *tajalli* phase. This provides a structural understanding of Kalijaga's spiritual path as encoded in the text. While the abstract offers a compelling summary of the text's spiritual architecture, the full paper would benefit from a more explicit discussion of what "science of nature" entails in this specific context and how it relates to broader Sufi concepts. Despite minor redundancies in the abstract's phrasing, the study promises to significantly enrich our understanding of Sunan Kalijaga's mystical insights and the indigenous forms of Sufi thought in Nusantara.

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