Laduni Science According to Muhammad Luthfi Ghozali’s Thoughts

Muhamad Fatoni1, Mujamil Qomar2, Syamsun Ni’am3

 1,2,3 UIN Satu Tulungagung Indonesia

INTRODUCTION

The term “science of laduni ” is interesting enough to get attention. In the Qur’an only once mentions it with the phrase: “min ladunna ‘ilman,’ ‘ namely in Surah Al-Kahf (18); 65. The unpopularity of this term in the Qur’an makes it less attractive to Muslim intellectuals. In fact, until now, there are still few studies and research about Laduni knowledge.

Corresponding Author: Imam Turmudzi

*Cite this Article: Muhamad Fatoni, Mujamil Qomar, Syamsun Ni’am (2022). Laduni Science According to Muhammad Luthfi Ghozali’s Thoughts. International Journal of Social Science and Education Research Studies, 2(6), 171-178

In the treasury of Islamic knowledge, laduni is a unique scientific treasure. Its existence is considered a mystery, but it is believed. Many people want to acquire this knowledge, but not all can obtain it. Only a select few get it.

From a philosophical point of view, the position of laduni science is apparent. This science is viewed from the ontological side. It is closely related to the divine realm, which involves the interrelated potential of the nafs, spirit, and ‘aql. From an epistemological perspective, this knowledge can be obtained through tazkiyat al-nafs, which is a serious effort to cleanse the liver from various impurities: the process, namely the behavior of the Sufis to achieve a condition of closeness to the Khaliq or Creator. The methods commonly used by Sufis to perform tazkiyat al-nafs are mujahadah, riyadah and mukasyafah.

From the axiological point of view, laduni science shows positive behavior to achieve true happiness from positive behavior carried out. It is what makes a person open the opportunity to get the light of Allah. Historically, there are not many works of salaf scholars that explicitly mention the word laduni science. Researchers only found one work that specifically examines this science: Al-Risalah Al-Ladunniyyah by Hujjatul Islam, Abi Hamid Muhammad Al-Ghazali (from now on Al-Ghazali).

At the beginning of his treatise, Al-Ghazali said that some scholars opposed the existence of laduni science. It is based on information he obtained from a friend. Unfortunately, Al-Ghazali did not mention his name, which said some scholars denied the existence of laduni science, which was the handle of typical Sufi scholars. Al-Ghazali refuted this opinion through his work, Al-Risalah Al-Ladunniyyah. According to him, laduni science exists. It is even more potent and can be used as a guide compared to knowledge produced by learning efforts. So what is laduni science?

In Mu’jam Al-Ma’ani Al-Jami’, laduni knowledge is defined as Allah’s knowledge given to His servants through inspiration. Unfortunately, people generally assume that this knowledge is obtained just like that, without a process that precedes it. They think that this knowledge comes so that the owner suddenly becomes intelligent. Suddenly, the owner can read the yellow book, even though he has never studied it. Not infrequently, this knowledge is associated with supernatural abilities in the form of a person’s ability to do something beyond human reason. It was being able to guess someone’s fate, for example, flying into space, not using sharp weapons or other phenomena associated with yukhariq al-‘adah (events beyond logical reasoning).

Concerning this knowledge, Al-Ghazali in Al-risalah Al-Laduniyyah defines it as the flow of light of inspiration after completing the creation process. This knowledge warns the kulliyyah soul to the soul in juz’i. This knowledge is human according to the degree of cleanliness, acceptance, and ability to prepare. This knowledge is only given to souls who have reached the dignity of laduni. Because this knowledge is only given to people who have succeeded in purifying their souls, this knowledge is rare. However, this rarity does not mean it is impossible to obtain. Everyone has the same potential to acquire it, as long as there is an intention and willingness to do so because of knowledge acquisition.

In connection with this knowledge, Luthfi Ghozali explained that the science of laduni meant the science of ladunniyyah rabbaniyyah, namely, knowledge brought from religious affairs, given directly, or inherited by someone who had obtained it from his previous heir. This knowledge is universal to the needs as a solution to the problems of life faced by its owner. It comes from its source, namely the heart of a believer.

According to Luthfi Ghozali, everyone has the same opportunity to acquire this knowledge. However, not everyone knows how. This knowledge is obtained when the contemplative soul of the owner has arrived (wusul) to Allah SWT. In addition, Luthfi Ghozali also linked the ownership of laduni knowledge with the position of humans as caliphs of the earth. As mentioned earlier, the primary function of human creation is as caliph on earth. However, not everyone can adequately carry out their functions and roles as caliphs.

In this regard, Luthfi Ghozali said that not all humans could carry out their roles and functions as caliphs of the earth. Some of them have a higher position than others. For Luthfi, Ghozali, a caliph of the earth, must be able to carry out the mandate that Allah gave him when he was in the eternal age. The mandate in question is hurriyyatul iradah, the freedom to determine one’s will.

The interest of researchers to raise this issue is, of course, with various considerations. First, from the personal side of Lutfi Ghozali, he is a follower and practitioner of tariqah. Lutfi Ghozali should be used as a figure in tariqah. He is proven to have a large congregation. No less than 4000 worshipers attended. Generally, on every haul held at his cottage, they are the Salik who follow him. It clearly shows his capability as a follower, practitioner, and (perhaps) murshid thoriqoh.

Second, in terms of academic education, he is not an educated person in the sense of having formal education up to higher education. However, his dozens of written works are evidence of the depth and breadth of his knowledge that should not be underestimated. These works include two books that have become the focus of research for researchers: a series of books, “Seeking Your Identity,” and according to the author’s statement, they were written in 10 years. What is even more interesting, according to him, is that this book is an outpouring of inner inspiration in the spiritual journey he is on. Third, Luthfi Ghozali’s courage to dismiss people’s absurd assumptions about laduni science, which is considered sacred. Laduni science is considered a secret science that particular people can only obtain. For Luthfi Ghozali, everyone can obtain knowledge as long as they know the knowledge and are willing to build a cause to obtain it.

Fourth, the concept of the caliphate of the earth, which is different from the understanding of people in general, and relates it to the ownership of laduni science, becomes the main attraction for further study. Fifth, his courage to criticize that a person’s murshidship is not determined by the competition system or the authority of the tariqah organization alone. However, kemurshidan is Allah’s choice directly or due to the appointment of his legal heir. This can be recognized from the indicators surrounding the mursyidan.

  In addition to the reasons above, the researcher considers that Luthfi Ghozali has serious concerns with the world of Sufism and Tariqah. He has dozens of books, all of which have Sufism nuances, including four books in the book series “Seeking Your Identity.” Lutfi Ghozali is a Sufism practitioner who follows the thariqah of Qadiriyah was Al-Naqsyabandiyah Al-‘Ottoman by taking allegiance to Al-‘Allamah, Al-‘Arif Billah, Al-Shaykh Ahmad Asrori Al-Ishaqi RA. Therefore, his credibility in the world of Sufism is unquestionable. He has been involved in the world of Sufism for a long time with its various intricacies.

The main problem of this research is how Luthfi Ghozali views laduni science, where he explains and reveals how to obtain it and his concept of thinking about laduni science. 

RESEARCH METHOD

This research is library research, which focuses on efforts to explore and examine books and literature in depth. This type of research limits its activities to browsing library collections without going into the field. Amir Hamzah argues that library research is research that falls into the category of qualitative research. He works at an analytical level and is perspective emic in nature, i.e., obtaining data not from the researcher’s perspective but based on conceptual and theoretical facts.

In this study, the researcher attempted to understand and analyze Muhammad Luthfi Ghozali’s book, entitled Finding Identity Volume 2, Science of Laduni Fruits of Saleh Charity and Worship and Searching for Identity Volume 4; Khalifah Bumi: Guru Mursyid As Spiritual Father published by Abshar publisher, Semarang.

Researchers tried their best to find Muhammad Luthfi Ghozali’s concepts and ideas about laduni science and how to obtain it. As already well-known in the pesantren community in particular and the Muslim community in general, the existence of this laduni science is believed to be accurate, but it has much diversity in understanding, and it is not infrequently associated with mystical things and supernatural advantages.

In addition, this study reveals the concept of the caliph of the earth, which is different from the general understanding, namely that the caliph of the earth is man as a “substitute” or “representative” of Allah on earth. Luthfi Ghozali has a different understanding and argues that not all humans automatically become caliphs of the earth. However, he also does not deny the view of people in general regarding the meaning of caliph. More specifically, the researcher seeks to uncover why laduni science is a requirement for caliphs on earth.

This study’s research data sources are divided into two types, namely primary data sources and secondary data sources. Primary data sources are all types of literature directly related to the theme of research studies, namely laduni science in the Sufism tradition. According to Muhammad Luthfi Ghozali, secondary data sources are all kinds of literature in books, journals, articles, papers, and so on that support research. Although it does not directly intersect with the discussion theme, it helps and supports efforts in reviewing, analyzing, and analyzing the topics discussed in this research.

Techniques and methods of this research use techniques and documentation methods, namely the study of texts and literature review as a technique and method of data collection. This method is used to collect data from various documents and literature. In contrast, the text/nash study method, commonly known as literature review, is used to examine the data contained in various literature, such as turath books, books, journals, magazines, Etc. In addition to seeking data from various literature, the researchers also conducted direct interviews with the author, namely K.H. Muhammad Luthfi Ghozali, at the Al-Fitrah Islamic Boarding School, located in Sumurejo Village Gunung Pati District, Semarang City.

The data analysis used in this research is content analysis. This method aims to describe and conclude the content of the communication process. They were carried out both orally and in writing. The researcher describes the findings from these data to find out the author’s intended purpose and understands his ideas and the ideas of his thoughts as outlined in the book. Next, the author analyzes the thoughts of Muhammad Luthfi Ghozali, looking for the relationship between the texts in the same book and the contradictions, if there are any. Next, the researcher tried his best to make an assessment and provide criticism of his ideas and thoughts. At the end of writing the dissertation, the researcher attempts to abstract the ideas of Muhammad Luthfi Ghozali’s thoughts to find new ideas in understanding laduni science, how to obtain it, and its relation as a requirement for the caliph of the earth/mursyid Tariqah.

Researchers see the need to explore the basis/postulate for the existence of laduni science, both in the Qur’an and hadith, considering that both are the primary sources that become references for Islamic teachings. A clear basis will be found with this effort that laduni science is part of Islamic epistemology.

DISCUSSION

The term laduni science is in the text of the Quran or hadith. However, some terms can be used as a basis for the existence of this knowledge, namely Surah Al-Kahf (18); 65.

فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا (65)

Meaning: “Then they met a servant among Our servants, whom We had given him mercy from Our side, and whom We had taught him knowledge from Our side.” (Qs. Al-Kahf (18); 65)

In the verse there is the expression “من لدنا علما” which means “That We taught him knowledge from Our side.” This expression was the beginning of the emergence of the term “laduni science” in the treasures of Islamic science, especially the treasures of Sufism.

Another verse that shows the existence of laduni science is Surah Al-Ankabut (29); 29 as follows.

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ (69)

Meaning: “And those who strive (to seek our pleasure), We will indeed show them Our ways. And verily Allah is with those who do good.” (Qs. Al-Ankabut (29); 69)

As for the hadith, the science of laduni can be found in several narrations, including:

1. The Hadith of the history of Turmudzi is as follows:.

قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللهِ، (رواه الترمذي)

Meaning: “The Messenger of Allah. said: “Fear all of you at the hunch of a believer, for verily he sees with the light of Allah.”  (HR. Tirmidzi)

1. Hadith narrated by Abu Al-Shaykh

العلم حياة الإسلام وعماد الإيمان، ومن علم علما أتم الله أجره، ومن تعلم فعمل، علمه الله مالم يعلم (رواه أبو الشيخ)

Meaning: “Knowledge is the life of Islam and the pillar of faith, whoever teaches knowledge, Allah will perfect his reward, and whoever teaches knowledge and then puts it into practice, Allah will teach him what he did not know before.”  (HR. Abu Syaikh).

1. Hadith History of Shihab Al-Qudai:

قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَخْلَصَ لِلَّهِ أَرْبَعِينَ صَبَاحًا ظَهَرَتْ يَنَابِيعُ الْحِكْمَةِ مِنْ قَلْبِهِ عَلَى لِسَانِهِ»

Meaning: “The Messenger of Allah said: “Whoever is sincere (worship) for Allah for forty days, then the sources of wisdom will appear from his heart that appears through his mouth.” (HR. Syihab Al-Qudai)

1. Hadith History of  Bukhari:

قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” إِنَّ اللَّهَ قَالَ: مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ: كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ المُؤْمِنِ، يَكْرَهُ المَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ “

Meaning: Rasulullah SAW said: “Verily Allah says, ‘Whoever is hostile to a guardian of Me, I have indeed declared war for him, and My servant does not always draw near to Me with something that I love more than what I have made obligatory on him, and does not My servant always draws near to Me with sunnah worship until I love him, so when I love him, I become his hearing with which he hears, I become sight with which he sees, his hands with which he strikes, and his feet with which he sees. walk, if he asks Me, I will surely give, if he asks for My protection, I will surely protect him, and I do not doubt anything I do more than I doubt the soul of a believer, he hates death and I hate to hurt him .”  (HR. Bukhari)

The existence of this knowledge is indicated by 22 verses in Surah Al-Kahf (18); 60-82, in which two central figures are told which characterize the emergence of the term laduni science, namely Prophet Moses and Prophet Khidr. Prophet Moses mastered the knowledge that Allah gave him with a different character from the knowledge that Prophet Khidir had given him (Allah).

Several hadith narrations explain the beginning of the meeting of the two figures. Among them is the following hadith of Imam Bukhari.

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: ” بَيْنَمَا مُوسَى فِي مَلَإٍ مِنْ بَنِي إِسْرَائِيلَ جَاءَهُ رَجُلٌ فَقَالَ: هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ ” قَالَ مُوسَى: لاَ، فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى مُوسَى: بَلَى، عَبْدُنَا خَضِرٌ، فَسَأَلَ مُوسَى السَّبِيلَ إِلَيْهِ، فَجَعَلَ اللَّهُ لَهُ الحُوتَ آيَةً، وَقِيلَ لَهُ: إِذَا فَقَدْتَ الحُوتَ فَارْجِعْ، فَإِنَّكَ سَتَلْقَاهُ، وَكَانَ يَتَّبِعُ أَثَرَ الحُوتِ فِي البَحْرِ، فَقَالَ لِمُوسَى فَتَاهُ: (أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الحُوتَ وَمَا أَنْسَانِيهِ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ)، قَالَ: (ذَلِكَ مَا كُنَّا نَبْغِي فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا)، فَوَجَدَا خَضِرًا، فَكَانَ مِنْ شَأْنِهِمَا الَّذِي قَصَّ اللَّهُ عَزَّ وَجَلَّ فِي كِتَابِهِ “

Meaning: I heard the Messenger of Allah. Said, “When one day the Prophet Moses was standing in front of his people, a man from the Children of Israel came, then he asked, ‘Do you know someone who knows more (clever) than you? Wajalla revealed to Moses, ‘Yes, there is, my servant Khidr,’ Then Moses asked how he had found him. Then Allah made a fish for him (Moses) as a sign. It was said to him, ‘When you lose the fish, come back, you will find it., He (Moses) followed the trace of the fish in the sea, so his companions said to Moses, ‘Do you know when we were looking for shelter in the rock, then I actually forgot? (telling about) the fish and none forgot about me except the devil.”  Moses said: “That is (the place) we are looking for.” Then the two of them returned, following in their footsteps. Then they both met with Khidr as Allah Azza wa Jalla narrates them both in His book (the Qur’an).  (HR. Bukhari).

This hadith is the basis for the history of laduni science. Prophet Moses is described as a character who travels to meet Prophet Khidir as a character who has laduni knowledge. Armed with the instructions given by Allah that he (Moses) could find someone more intelligent than him, who had been awarded knowledge from Him, he and his companions set out on foot along the shore with fish as their guide. They keep walking until tiredness and exhaustion force them to stop and rest. They stopped near a boulder. Prophet Moses gave a message to his student to tell him if he (his student) saw the strange thing that happened to the fish he was carrying. However, because of the tiredness and fatigue he felt when he saw what happened to the fish, the sleepiness overcame him.

After waking up, they resumed their journey. His friend forgot to tell him what happened to the fish before sleepiness beat him. When hunger arrived, Prophet Moses asked for provisions and asked about the fish he had brought.

Hearing this, his best friend remembered that when they stopped and rested near the rock until they fell asleep, he saw his native fish live and jump into the sea miraculously. Prophet Moses was surprised and informed him that that was the place he was going. They went back along the previous trail until they found the place in question. They met the person they were looking for on this trip, namely the Prophet Khidir a.s. This incident is narrated in Surah Al-Kahf (18); 62-65.

After meeting with Prophet Khidr, Prophet Moses told about the purpose of his trip to meet him. He wants to follow it to get guidance from the knowledge that Allah taught him, namely about the guidance and the truth that was taught to him. 

Hearing the narrative of Prophet Moses, Prophet Khidir answered as narrated in the following Tafsir Al-Tabari.

يا مُوسَى، إنّي عَلى عِلْمٍ مِنْ عِلْمِ الله؛ عَلَّمَنِيهِ اللهُ لا تعْلَمُهُ، وأنْتَ عَلى عِلْمٍ من عِلْمِهِ عَلَّمَكَهُ لا أعْلَمُهُ،

Meaning: “O Moses, I am with the knowledge that Allah taught me that you did not know, and you with the knowledge that He taught you that I did not know.”

Prophet Khidir said that Prophet Moses, with the knowledge that Allah gave him that he did not know (Khidir), would not be able to be patient with him. However, this curiosity and curiosity prompted Prophet Moses to urge him so that he could follow him. The condition is that Moses is prohibited from asking about anything he does until Khidr himself explains. 

After both agree, the journey begins. When they boarded the boat, they saw birds hunting for food in the sea. It (the bird) put its beak into the water and flew. Prophet Khidr then explained to Prophet Moses, “O Moses, my knowledge and your knowledge, when compared to Allah’s knowledge, it is not able to reduce it except as the sea water in the beak.”

The words of the Prophet Khidir seemed to give a warning to Moses so that he never felt he had high knowledge, even though he was a prophet. The thing he had experienced when a group of the Children of Israel asked him. No matter how high human knowledge is, it is nothing compared to Allah’s unlimited knowledge.

On this journey, Prophet Moses a.s. His patience was tested not to ask for something done by the Prophet Khidir a.s. Along the way until he explained it. Some of the events he experienced were enshrined in Surah Al-Kahf (18); 60-82. In the end, Moses was unable to be patient, and the two separated.

The story in these verses is the forerunner of the term laduni knowledge in Islamic treasures. Laduni science is the science of the unseen, as stated in the story above.

In the discourse on obtaining laduni knowledge, the authoritative reference that can be used as an initial source is the book written by Al-Ghazali, namely Al-Risalah Al-Ladunniyyah. This book is not about how thick but the terms with deep content.

In this treatise, Al-Ghazali explains the laduni science that some scholars at that time denied. Al-Ghazali denies this by writing his argument as follows. 

نعم، إن ذلك الرجل يقول بأن العلم هو الفقه وتفسير القرأن والكلام حسب، وليس وراءها علم وهذه العلوم لا تتحصل إلا بالتعلم والتفقه، فقلت: نعم، فكيف يعلم علم التفسير؟ فإن القرأن هو البحر المحيط المشتمل على جميع الأشياء، وليس حميع معانيه وحقائق تفسيره مذكورة فى هذه التصانيف المشهورة بين العوام، بل التفسير غير ما يعلم ذلك المدعي

Meaning: “It’s true, and the cleric said that science is only fiqh, interpretation of the Qur’an and kalam only. There is no other science. These sciences cannot be obtained without studying and understanding them (tafaqquh), I (Al-Ghazali) replied: Yes, then how can the science of interpretation be learned? The Qur’an is like a vast ocean that covers all things, all the meaning and nature of its interpretation is not mentioned in famous essays among the common people, even the interpretation is not known beforehand by those who admit it.

With that statement, Al-Ghazali dismissed the notion that the laduni science, which was believed to exist by the Sufism scholars who were considered mystical and irrational, did not exist. The science of laduni exists and is accurate. The science of interpretation, whose concentration is on understanding the contents of the Qur’an and its instructions, cannot exist without the knowledge of laduni.

Furthermore, Al-Ghazali systematically explained laduni science by starting his study of the glory of science, the nafs, and the human soul. At the end of his treatise, he (Al-Ghazali) explained the nature of laduni knowledge and how to obtain it.

Concerning the nature of science, laduni Al-Ghazali explained as follows. 

اعلم أن العلم اللدني هو سريان نور الإلهام يكون بعد التسوية كما قال تعالى: ونفس وما سواها (الشمس: 7).

Meaning: “Know that indeed laduni science is the flow of the light of inspiration that exists after the completion (of creation), as Allah Ta’ala says: ‘By the soul and the perfection of its creation’,” (Qs. Al-Syams (91); 7).

Through this ta’rif, Al-Ghazali emphasized that the existence of laduni science can only be achieved after a person can achieve the perfection of his soul. In Sufism literature, this kind of condition can be achieved by a person when he has succeeded in going through various maqamat in the tazkiyat al-nafs effort. Later, he will arrive at the maqam makrifat, or musyahadah, a condition where a person is fully aware of the nature of himself as a created being and Allah. SWT. as the Creator.

About how to acquire knowledge of laduni, Al-Ghazali calls it a cause and divides it into three kinds. First, produce all knowledge and make a perfect part of the majority of knowledge. (تحصيل جميع العلوم وأخذ الحظ الأوفر من أكثرها). Second, the right riyadah and muraqabah (الرياضة الصادقة والمراقبة الصحيحة). Third, tafakur (التفكر).

First, produce all knowledge and make a perfect part of the majority of knowledge. On this first point, Al-Ghazali did not provide an explanation and argument. The researcher assumes that the purpose of the first point is laduni knowledge that is achieved explicitly by people whom Allah SWT chooses as a prophet or apostles. Although this argument is just the researcher’s assumption, the researcher likes it because the prophets and apostles only know part of the perfection of knowledge.

Second, correct riyadah and muraqabah. Al-Ghazali based his argument on two Hadiths of the Prophet SAW as follows.

من عمل بما عُلِّم أورثه الله علم مالم يعلم.

Meaning: “Whoever practices the knowledge that was taught (to him), then Allah will give knowledge (to him) about what he previously did not know.”

من أخلص لله أربعين صباحا أظهر الله تعالى ينابيع الحكمة من قلبه على لسانه.

Meaning: “Whoever sincerely does good deeds for forty days (consecutive), then Allah Ta’ala will reveal the sources of wisdom from his heart on his tongue.”

“Whoever sincerely does good deeds for forty days (consecutive), then Allah Ta’ala will reveal the sources of wisdom from his heart through these two hadiths. Al-Ghazali explained that laduni knowledge would be obtained by someone willing to practice the knowledge taught to him. Allah will teach him the knowledge he did not know before who is sincere in charity. In the second edition of the hadith, Allah will reveal the source of wisdom from his heart which is visible from his mouth.

The thing that needs to be noted is that Al-Ghazali determines riyadah and muraqabah, which reflects charity with the right words. It shows that some people, or even the majority, are wrong in practicing the knowledge taught to them. They are people who are trapped and deceived by their deeds. Those deceived will not get the knowledge of laduni on his tongue.”

Third, contemplation. Al-Ghazali explained that when the soul learns and focuses on knowledge then it thinks about what it knows with the provision of (correct) thinking, the door to the occult is opened. Concerning this meditation, Al-Ghazali discusses it specifically in another book, namely Ihya’ ‘ulum al-din. Al-Ghazali explained that contemplation is an attempt to bring together two different sciences to find different knowledge.

CONCLUSION

According to Muhammad Lutfi Ghozali, laduni is the science of direct giving or inherited by his heirs directly from his predecessors, such as the Prophets, Al-Siddiq, Al-Syuhada’, Al-Salihin. The will of Allah SWT only gives this knowledge. However, this knowledge is not merely a divine science. According to him, laduni science can be in the form of science that is scientific, concrete, rational, logical, and supported by solid and rational arguments. In fact, according to him, laduni can take the form of scientific research that is applicable and dynamic.

Based on the example he put forward, there are similarities between the views of Lutfi Ghozali and other Muslim scientists. That this knowledge sometimes comes from revelation and sometimes comes from inspiration. The knowledge comes from revelation, devoted to the prophets and apostles, while those who come from the inspiration are generally the saints.

Unlike most Muslim scientists, Luthfi Ghozali focuses more on the concept of laduni science on inherited knowledge from his predecessors, who got it first. Therefore, in this case, he emphasizes the importance of building spiritual interaction with those who have previously received it through a process of spiritual interaction known as tawasul. Someone who hopes for the arrival of laduni knowledge must inherit from his predecessors through the emission of spiritual tarbiyah.

Luthfi Ghozali also believes that laduni science is not the result of magic. He doubted the extraordinary abilities that were obtained suddenly. Perhaps this is just istidraj, a form of indulgence given to the perpetrator of immorality so that he is further away from Allah SWT. According to him, knowledge is generally given to hearts that have been prepared in advance through the riyadah process and tazkiyat al-nafs.

Laduni knowledge comes from a heart that is constantly tawajjuh to achieve spiritual quality improvement. It is in the form of conveniences a believer obtains in living his life. Allah’s help is given to a believer to solve the problems he encounters in life.

Luthfi Ghozali also thinks that laduni knowledge can be obtained by anyone with the condition that they are willing to build because they have acquired this knowledge. It is somewhat different from the views of other Muslim scientists, who generally think that this knowledge is only explicitly given to a saint.

Regarding obtaining laduni knowledge, Luthfi Ghozali argues that laduni science can be obtained if someone is willing to establish a cause. There are four kinds of causes: grace before knowledge, the result of piety, the process of nubuwwah or walayah, and inherited knowledge.

About this first cause, grace before the arrival of knowledge, Lutfi Ghozali explained that laduni knowledge would not be given except to someone He wills as a chosen servant from the ancients. The knowledge of laduni obtained, for this reason, is Nur Muhammad, the journey of Prophet Moses in search of the Prophet Khidir, and the knowledge that was taught to the Prophet Adam.

The second reason is the fruit of piety. In this case, Luthfi Ghozali explained that the descent of laduni knowledge was not the result of magic, which came suddenly without any underlying reason. Furthermore, he doubts all forms of advantages that someone suddenly obtains. According to him, the sudden advantage could be a form of istidraj or maybe magic, a trick of the devil.

Laduni knowledge is given to people who have prepared their hearts and souls with complex forging. The person in whom an interaction between mind and his heart, combining the concept of the outer and inner heart, the concept of heaven and earth, from him there is an interaction between the two lights. From this interaction, the result, which is in the form of laduni knowledge, is obtained.

The third reason for obtaining laduni knowledge is the process of nubuwwah or walayah. Lutfi Ghozali nubuwwah or walayah means “closeness” of Allah to His servants in giving tarbiyah. Closeness is in the form of maintenance, care, and help.

The fourth reason is that the acquisition of laduni knowledge is inherited knowledge. According to Luthfi Ghozali, these four causes are the most difficult to describe. Only people guided by faith can accept it because this is the most difficult for reason and reason to digest.

Laduni knowledge can be obtained because someone gets an “inheritance” from someone who has previously obtained it. In this case, Luthfi Ghozali views the importance of spiritual tawasul, namely how the Salik establishes a spiritual relationship with his teacher to get tarbiyah bainiyyah. By establishing a solid inner relationship with a murshid teacher who has received enlightenment before, a salik will get the laduni knowledge passed on to him.

Lutfi Ghozali’s view of obtaining laduni science has similarities and differences with several other Muslim scientists’ views who are interested in the study of laduni science. Generally, their explanations depart from an attempt to interpret Al-Ghazali’s opinion in Al-Risalah Al-Ladunniyyah. For example, the explanation given by Gus Qayyum was uploaded on Chanel Pati Unus.

In the explanation on the channel, Gus Qoyyum said that there are two ways to obtain laduni knowledge, namely riyadah and mujahadah. Furthermore, he also explained that there are two types of laduni knowledge, namely laduni knowledge obtained through riyadhah and, second laduni knowledge obtained through contemplation carried out with a clear heart. It is different from the opinion conveyed by Luthfi Ghozali that there is also laduni knowledge obtained through the inheritance of his predecessors.

Another view regarding how to obtain laduni knowledge was conveyed by Fakhrudin Faiz on the Sinau Filosofi Youtube channel. The reference is also the same, Al-Risalah Al-Ladunniyyah. He explained that laduni knowledge could be obtained in three ways: by being blessed by Allah, secondly by riyadah, muraqabah, and mujahadah, and thirdly by contemplation. Fakhrudin Faiz’s view is more flexible because everyone can get it, and it does not require someone to be a guardian. However, this explanation also has differences from Luthfi Ghozali because he does not mention the existence of inherited knowledge.

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