THE VAGUENESS OF KH. MUHAMMAD LUTHFI GHOZALI’S THOUGHTS ON LADUNI SCIENCE

This article discusses KH. Muhammad Luthfi Ghozali’s thoughts on laduni science, that it can be gained by anyone who has valid reason. Generally, Muslim intellectuals such as al-Ghazâlî and Suhrawardî believe that laduni is given specially for saints. This is qualitative-library research since the primary data are from “Mencari Jati Diri Volume 2” book. Authors employed content and critical analysis. The study shows that Luthfi Ghozali’s laduni science epistemology is vague. First, his concept that laduni is laddunîyah rabbânîyah science which is primarily about legacy. Those who want the knowledge must establish a spiritual relationship in the form of tawas { s { ul. On the other hand, legacy should be given effortlessly. The second vagueness is on the knowledge journey theory. He stated, both ways (of gaining knowledge) begin from senses; while in his definition, laduni directly gets into one’s soul. The last is about the causes of acquisition. The second cause explained that piety is a result of riyâdhâh, mujâhadah, and dzikr-those three should be the real causes of laduni. The third cause, nubuwah and walâyah, is defined inconsistently. On one hand, it is meant for the prophets and saints. On the other hand, he defines it as closeness.


Introduction
Laduni science is only once mentioned in the Qurân, exactly in Surah al- Kahfi [18]: 65.This allegedly strengthens laduni as the unique science in Islamic treasures (Fatoni & Naim 2020, 39).A Muslim intellectual who initially studied about laduni science is Abî Hâmid Muhammad al-Ghazâli in his treatise al-Risâlah al-Ladunnîyah .Even though it got less interest from other Muslim intellectuals, the laduni science is popular among pesantren's community.
Generally, study of laduni science becomes a special characteristic of Islamic treasure.Unlike other sciences, laduni can only be gained in a certain manner; it means that laduni is obtained only by specific method via intuition (Yulianto 2017, 88).In Tasawuf's perspective, this science is believed to be the highest of all (Amril et al. 2023, 69).Tasawuf experts consider it as "science" because laduni is based on mukâshafah (disclosure) (Miftachurrozaq et al. 2023, 88).
The understanding of laduni science, which is frequently associated with sudden privilege and the supernatural, needs to be reviewed.So, there will be no misunderstanding leading to mistakes, for example, laduni is considered as a result of magic (Ghozali 2011a, 43).
As a kiai of pesantren, he is considered productive.He owns numerous works in the forms of books released through Abshor Publisher which belongs to him.The interesting thing is that, KH.Muhammad Luthfi Ghozali has no impressive academic background as a student of a university.He did not even finish his study at the high school level due to financial problems (Ghozali 2011b, 498).His number of works, however, show that he possesses credibility in the field of study he pursued, including works on laduni science.
Numerous research on KH.Muhammad Luthfi Ghozali's thoughts was found.The first research focused on revealing his perspective about laduni science and how to obtain it (Fatoni & Naim 2020).The second research emphasized on Luthfi Ghozali's thought assuming that laduni science is a requirement for tharîqah murshîd (Fatoni et al. 2022).Another research on laduni science was conducted The Vagueness of KH.Muhammad Luthfi Ghozali's Thoughts UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 by Ernia Sapitri which was published on Manthiq Journal.The focus is on the epistemology of laduni science in the perspective of al-Ghazâlî in al-Risâlah al-Ladunîyah (Sapitri, 2020).The next study published on Manthiq Journal was done to discuss laduni science in the Quran tafsir perspective (Nawawi et al. 2018).Nisak also studied laduni science focusing on discussing the role of reason in understanding the laduni science (Nisak, 2019).Meanwhile, this current study is to criticize the laduni epistemology of KH.Muhammad Luthfi Ghozali.
The background of this epistemological criticism is due to Luthfi Ghozali's assumption that laduni science can be obtained by anyone so long as he/she is willing to develop the valid causes (Ghozali 2011a, 9).Whereas, in fact, this science is obtained only after kashf (disclosure) is achieved (Sapitri 2020, 94), that is an achievement of a spiritual practitioner of sûfi in an attempt to tazkiyatun nafs (soul purification).Even in al-Risâlah al-Ladunîyah, al-Ghazâlî called it as "the attributes of the saints" n.d.,29).This statement is then used to explain that laduni is a special science given only for the saints (wali).

Research Method
This is a qualitative study, employing a library research approach, namely a study focusing on digging and reviewing data in the forms of documents (Hamzah 2020).The data of this study were taken from: (a) the primary source, which is a renowned book of KH.Muhammad Luthfi Ghozali entitled "Mencari Jati Diri Jilid 2: Ilmu Laduni Buah Ibadah dan Tawasul"; and (b) the secondary sources are his other books, as well as the other relevant books and articles.
The data were collected through documentation techniques.It is by tracing several books and articles published in printed and online versions.Meanwhile, the data were analyzed using content and critical analysis techniques.Content analysis is done to examine the communication symbols in the text systematically (Creswell 2016), that is by understanding the language symbols used by Luthfi Ghozali in his book containing his self-composed explanation.Then, critical analysis is meant to analyze the data thoroughly (Affandi et al. 2006), to comprehend Luthfi Ghozali's idea, by discussing and comparing it with other relevant theories.

Epistemology of Science in Islam
The establishment of science and philosophy in the Islamic world began when Muslims were in contact with the great civilizations around Arab, namely Persian, Greek, Roman (Hellenism), and India (Amril et al. 2023).This contact, in the next phase, gave huge impacts for the development of science and philosophy in the world of Islam.
Philosophy is generally considered as the mother of sciences.It presents a comprehensive understanding of the nature of science.Philosophers assume that the concept of science starts from understanding the "existing objects", namely cosmos (universe) (Ghazali 2001, 174).Philosophy interprets science from the aspects of nature of sources, instruments, and meaning known as the term "epistemology" (Ghazali 2001, 175).
Epistemology tries to study science so that it can be differentiated from the right and the wrong sciences (Latif 2014, 192).Epistemology answers the "how" in obtaining knowledge.Hence, it is known as the branch of Philosophy studying how knowledge is obtained.Haidar Bagir firmly states that epistemology is a systematic science about the source, the limitation, and the verification (Bagir 2017, 16).
Principally, Western and Islamic perspectives are dissimilar.Western sees it as 'science', meanwhile, Islam views it as 'knowledge' ('ilm) (Albadri 2020, 25).Science is considered "a systematic knowledge" in the perspective of western scientists, since it follows clear and tested procedures (Bayuseto et al. 2021, 92).On the contrary, Islam considers science as knowledge about anything (Albadri 2020, 25).
The two perspectives have noticeably differences in the way they comprehend science.Western does not consider any knowledge as science, since it can only be attached to objects which are concrete, real, visible, and reachable for the five senses.Meanwhile, Islam sees all objects as science; even if it is abstract, natural, or supernatural, all those things are included in the category of science (Ahmad 2016, 62).This is strengthened by Haidar Bagir's statement that science in western perspective is specifically for knowledge which can be verified empirically; while, Islam understands it as any form of intellectual achievement, either it is empiric or not (Bagir 2017, 46).Bagir explains that the distinction between science and knowledge, initially, was not as explicit as it is in the modern era.Moreover, the method developed in the early era was more complex; it could be empiric, logic, or mystic.Empirical science could even be obtained by mystical means, that is through spiritual process, such as tazkiyatun nafs (Bagir 2017, 46).The science gained through such methods, in Islamic perspective, is considered higher than that gained through empirical methods (al-Attas 1981).

Epistemology of Laduni in Islam
Laduni is considered as a rare science since not anyone can obtain it (Baidawi & Amalih 2020, 183).To gain this science, one needs to have strong determination through the process of soul purification, or in the sufi literature, known as tazkiyatun nafs.Philosophically, laduni has a quite clear position, either in the aspects of ontology, epistemology, and axiology (Fatoni & Naim 2020, 39).In ontological aspect, laduni is originally from Allah.In the epistemological aspect, it is a science gained by involving the whole of a human's potential, either physical or spiritual.Meanwhile, in the axiological aspect, this science encourages humans to inevitably do righteousness, which, by the time, reaches the highest level indicated by gaining the divine light.
The terminology of laduni science was first introduced by Abî Hâmid al-Ghazâlî, based on his work entitled al-Risâlah al-Ladunîyah.He wrote this risâlah (treatise) to reject ulama's opinion who denied laduni science (al-Ghazâlî n.d., 2).Al-Ghazâlî rejected the opinion in his book which was composed systematically.In the risâlah, he defines laduni as nur ilham (light of inspiration) happened after the perfection of creation 36).It is called the perfection when a soul is ready to directly accept God's teaching.Humans whose souls are regarded as the most perfect are prophets and rasul (messengers).Hence, they are able to accept God's guidance straightway, or the so-called wahyu (revelation).However, the soul perfection of prophets and messengers had been wrapped up after the death of Muhammad, the last Prophet, thus, wahyu was ended and replaced by ilham (inspiration).The most flawless soul, after the prophetic characteristics came to an end, is wali (saint) for UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 whom the ilham is given.The science born from ilham is called "laduni" 31).
Many Muslim intellectuals try to study al-Ghazâlî's perspective on laduni science, one of them is Nawawi.He concluded that there is a different opinion between classic and modern intellectuals in understanding laduni.In his opinion, the classic intellectuals comprehended laduni textually and considered it as the occult science.Meanwhile, the modern ones think it as any knowledge given by Allah, both empirical and nonempirical (al-Nawawi 2011, 235).In another study, Nisak compared laduni and intuition.She stated that actually, reason and intuition are always in an interactive condition, both are interrelated with each other (Nisak 2019, 1).
Some aforementioned perspectives show that the existence of laduni science is accepted by Muslim intellectuals.The classic intellectuals, who think laduni as the occult, considered it as something mystic that can only be gained by certain people.Meanwhile, the modern intellectuals comprehend it as any knowledge, both empirical and nonempirical, and often relate it with intuition.
Epistemologically, laduni and hudhûrî sciences are similar.Hudhûrî is considered as a science with "presence" (Yazdi 1994).This science has distinct characteristics with the one gained through the general studying process ('ilm al-muktasab).Henri Bergson, quoted by Ahmad Tafsir, called hudhûrî as "knowledge of (something)", namely intuitive knowledge gained directly (Tafsir 2005).One of Muslim intellectuals studied about that science is Syihâb al-Dîn al-Suhrawardî.He is known as an intellectual who successfully united all schools in a philosophical system (Suhrawardî 2003, xiv).His theory is capable of raising new passion in the Islamic treasure of knowledge by merging sufism vision (al-ittihâd) and philosophical reasoning (al-ittisâl).'Ilm hudhûrî (knowledge by presence), in Suhrawardî's opinion, is a knowledge of an object; it is needless to describe the object in mind/reason.It has an immanent object, because of which, it becomes a science without a transitive object.It exists by itself through the intuitive guidance of divine light (Suhrawardî 2003, xv).
Regarding the epistemology of laduni science, there are three reasons for someone to gain laduni in al-Ghazâlî's opinion: grace from Allah, rightful riyâd{ ah, and tafakkur (36)(37).The first reason is given specifically for those who God has determined since the azali era.The second is for people who always strive to get closer to God and simultaneously improve the worship quality.Lastly, the third reason is apprehended as gaining knowledge through the accurate thinking process that eventually results in a new perception.
Unlike al-Ghazâlî, Suhrawardî, in his theory, perceives that epistemology can happen in any form, only if each individual recognizes themselves first.Each individual's self-recognition is the key for apprehending other knowledge.His epistemology is known as theosophical epistemology or ishrâqî (Aminrazavi 2003).
In the epistemology he established, interestingly, Suhrawardî stated that knowledge by presence is not only built with rational argumentation, yet it should be strengthened by "self-knowledge" through a dream.The epistemology was built after his encounter with a shadowy figure in a dream.He was sure that the shadow was Imâm al-Hikmah (the first teacher, Aristotle).Either he was asleep or awake, through the said dream, he succeeded in solving the impasse of the previous epistemology by inventing a new one which is different from other scientists' epistemology, namely the hudhûri epistemology (Drajat 2005, 153).
Suhrawardî's hudhûri epistemology which is begun with the process of self-recognition, in Tasawuf, is known as ma'rifah.Ma'rifah is the divine knowledge; it means that the knowledge is gained through the divine light shone onto someone as God wishes, through the process of disclosure (kashf), witness (mushâhadah), and taste (dzauq) (Amstrong 1995, 142).
The key to reach hudhûri science is ma'rifah al-nafs.Moreover, according to Suhrawardî, one must undergo several phases to achieve hudhûri science.The phases are preparation, acceptance, and construction of the accepted knowledge (Ziai 1990, 35).In the first phase, one must follow the special strict training until his soul is ready to accept inspiration or ilham (Suhrawardî, 2003, 258).If the soul is ready, there will be intuitive power in the form of divine light, which Suhrawardî called as al-Bâriq al-Ilâhî (Drajat 2005, 157).With the intuitive power, a philosopher is able to get the truth sourced from selfwitness and self-disclosure.The point is, there are three steps in mushâhadah; first, the intuitive discovery and personal ilham; second, the UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 entry of God's light into human's self (al-anwâr al-s{ ânihah, with which one gets al-'ulûm al-haqîqîyah); and the third step is the attempt of a philosopher to reconstruct the right science (al-'ilm al-s{ ahîh) which will be derived in the written form (Hadiwijono 2001, 28).
Furthermore, Suhrawardî explains that in the ishrâqî method, there are some levels of spiritual experiences which later become knowledge.First, the heart should be cleansed from impurities so it can accept knowledge from Allah.Second, spiritual experience, by which someone will be more certain of the existence of divine lights.Third, mukashafah or the moment a hijab (cover) of the heart is disclosed which will make one get closer to God.Fourth, ma'rifa light for someone who is able to understand the signs of divine light from God. Fifth, tajallî, a condition where a human is able to manifest and visualize the light of knowledge accepted through spiritual experience (Yusuf 2021, 165).

KH. Muhammad Luthfi Ghozali's Biography and Thoughts on Laduni Science
KH. Muhammad Luthfi Ghozali was born in Gresik in 1954.He now lives in Sumurejo, Gunungpati, Semarang city.He is one of Imam Khususi of tharîqah Qadirîyah wa Naqshâbandîyah al-Utsmânîyah by taking the pledge of allegiance (bai'at) from al-'Allâmah al-'Arif Billâh, Ahmad Asrori al-Ishâqî.He also manages a pesantren named al-Fithroh.He has been into spiritual activities since he was in elementary school, exactly at Class 5.He loves doing riyâdhah, mujâhadah, and ziyârah (from one grave to another) (Ghozali 2011c, 108).The habit lasts until now.He said that he witnessed many mystic experiences which influenced his life principals.
Beside managing pesantren and persistently doing spiritual activities, he is also active in writing.It is proven with several published books, among them are "Mencari Jati Diri" consisting of four volumes, including "Mencari Jati Diri Volume 2: Ilmu Laduni Buah Ibadah dan Tawasul", which becomes the main source of this study.
Regarding the epistemology of science, Luthfi Ghozali claims that the process of knowledge coming into human's self is through one of two methods.First, getting through senses, then into the space of quwwah al-'aqlîyah, quwwah al-fikrîyah, and quwwah al-qudsîyah.Second,  (Ghozali 2011a, 502).This argumentation is strengthened by Luthfi Ghozali referring to the Qurân, Surah al-Ra'd [13]: 17-18, "He sends down rain from the sky, causing the valleys to flow, each according to its capacity.The currents then carry along rising foam, similar to the slag produced from metal that people melt in the fire for ornaments or tools.This is how Allah compares truth to falsehood.The 'worthless' scum is then cast away, but what benefits people remains on the earth.This is how Allah sets forth parables.Those who respond to ˹the call of˺ their Lord will have the finest reward.As for those who do not respond to Him, even if they were to possess everything in the world twice over, they would certainly offer it to ransom themselves…" The aforementioned first method is a tamtsîl from iktisâbî science.It is knowledge gained by searching, like humans in general.This opinion is in line with al-Ghazâlî, that knowledge is obtained through the teaching process for humans (al-Ghazâlî n.d., 23), or Suhrawardî's opinion on hus{ ûlî (Drajat 2005, 150), that is a knowledge gained by efforts.This science is relative and is changeable when a stronger theory presents; it also has many weaknesses and faults (Ghozali 2011b, 502).
Meanwhile, the second method, in Ghozali's perspective, is what he called laduni science.The entry process is after emptying the space of reason and mind, yet it is not easy since it is done by continuous dzikr, being istiqâma (consistent), being free from basharîyah (humane) characteristics and worldly interests (Ghozali 2011b, 502).
To be able to empty reason and mind spaces, gradual processes are needed which are obviously not easy and need sincerity as well as persistence.By being sincere and persistent, someone will be able to achieve it.In that moment, the potential of quwwah al-qudsîyah, called bas{ îrah, will appear (Ghozali 2011b, 506).
Luthfi Ghozali states that what is meant by laduni science is "Ladunîyah Rabbânîyah", namely a knowledge given directly which has divine characteristic.He defines laduni science as a gift or legacy directly given from the one who previously owned it, either from prophets, al-UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 s{ iddîq, al-shuhadâ' al-s{ âlihîn (Ghozali 2011b, 20).In the definition, Luthfi Ghozali emphasized on wirâtsah (inheritance) which has implications on the importance of tawas{ s{ ul towards a murshîd teacher.
In his perspective, laduni can be gained by anyone on one condition, they are willing to build the causes of laduni science acquisition.He mentions four causes of the laduni acquisition: rahmah (grace) before knowledge, fruits of piety, nubuwah or walâyah, and inherited knowledge (Ghozali 2011b, 52).
The first cause is rahmah before knowledge.He explains that, actually, laduni science is a present for someone as God willed since the azali era (Ghozali 2011b, 39).This is based on the Q.S. al-Anbiyâ' [21]: 101, "Surely those for whom We have destined the finest reward will be kept far away from Hell." The example of this type of laduni is the one given to the Prophet Adam dan Prophet Khidhir.Both obtained laduni due to Allah's will since the time they were not created yet.From this, it is clear that Luthfi Ghozali emphasizes that the first reason for laduni is because of Allah's grace, which he called as rahmah, and affection.This is in line with al-Ghazâlî's opinion in his risâlah 36).
The second cause is the fruits of piety (taqwâ).Luthfi Ghozali claims that piety can be the cause for laduni acquisition.Linguistically, piety means fear; it leads someone to be cautious of every action, even in terms of worship.By being cautious, there is an interaction between the realms of physical and spiritual, heaven and earth concept, the combination of two oceans and different realms which, in certain conditions, is left to meet and merge.The person will strive to be better and qualified.There lies the source of laduni science (Ghozali 2011b, 249).It refers to what God said in Q.S. al-Baqarah [2]: 282.
The third cause is nubuwah and walâyah.In Luthfi Ghozali's perspective, both are considered as the causes of laduni acquisition.He believes that every prophet, messenger, and saint obtained laduni science to support their da'wah mission (Ghozali 2011b, 326).Without the science, their da'wah would be very challenging.

The Vagueness of KH. Muhammad Luthfi Ghozali's Thoughts
UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 However, it seems like Luthfi Ghozali was not consistent in understanding nubuwah and walâyah.In the beginning of his book, he defines them as special privileges given to people who were chosen as prophet, messenger, and saint; yet, in the specific part discussing about nubuwah and walâyah, he defines it as closeness.That closeness is realized in the form of sustainable tarbiya with care, guidance, and protection (Ghozali 2011b, 327).With sustainable protection, there will be no fear and sorrow in one's heart.Every problem can be solved with the guidance of "tarbiya" realized in the form of the said care, guidance, and protection.
The fourth cause is the inherited knowledge.In this case, Luthfi Ghozali claims that laduni is an inheritance from the predecessor gifted with laduni science.Hence, to get the inheritance, a sâlik must know really well who inherited it.A sâlik must build a relationship with the previous owner through a process called tawas{ s{ ul (Ghozali 2011b, 395).Tawas{ s{ ul, in Luthfi Ghozali's perspective, is the closest way to inherit laduni science.
Furthermore, Luthfi Ghozali said that laduni is merely achieved after one has established the causes.It depends on Allah's will, whether He wants to give laduni to the person or not.Laduni science is also not gained all at once.It is given gradually; it is usually fit to the incident experienced by someone as the solution to the problem he faced at the moment (Ghozali 2011b, 221).The science is an answer for the owner's various problems, which is given by God, so the laduni owner can solve the problem based on God's will and guidance.
The revelation of laduni science, in Luthfi Ghozali's opinion, happens when sâlik experiences the second birth process, under the guidance of a murshid teacher, called as futûh (Ghozali 2008, 116).There are, nevertheless, several stages that must be passed in this futûh, that is the futûh (revelation) of the four doors of dzikr (lisan [oral] is easily doing dzikr with a heart that forgets, lisan does dzikr with a heart that starts remembering, lisan does dzikr with a present heart, and lisan does dzikr with a heart that forgets things except what it mentions in dzikr), the door of closeness, uplifted to the maqam of longing, seated on the chair of tawhid, removed the hijab of heart and went into the door of UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 wahdâniyat, the futûh of hijab of God's majesty and greatness, and providing continuous care and protection (Ghozali 2011b, 371-382).

The Vagueness of KH. Muhammad Luthfi Ghozali's Thoughts
After analyzing KH.Muhammad Luthfi Ghozali's thoughts, the authors found vagueness in his perspective on laduni science.The vagueness is found in some aspects: conceptual, theory of knowledge journey, and causes of laduni acquisition.
Conceptual-wise, Luthfi Ghozali called laduni as "'ilm laddunîyah rabbânîyah".It means that one got the science directly as a present or wirâtsah (inheritance) from a predecessor who obtained it, either from the prophet, al-shiddîq, or al-shuhadâ' al-s{ âlihîn (Ghozali 2011b, 20).Moreover, he stated that laduni is a grace from Allah, so, even though someone has established causes for obtaining the science, if Allah does not will, the science will be impossible to get.He, later, also underlined the importance of tawas{ s{ ul as an attempt to establish spiritual relationship with murshid for obtaining laduni science (Ghozali 2011b, 38).It is vague since his first statement was that laduni is an inheritance/legacy from one's predecessor.Inheritance is generally understood as a treasure left by the deceased.It is automatically given to the heir; the one giving the inheritance cannot intervene with the division.If the statement about laduni as the inherited knowledge is true, the one giving the inheritance should not intervene with the division because his/her time in the world has ended.The talk about inheritance makes the role of tawas{ s{ ul (for acquiring laduni science) is doubtful.
The second vagueness is on the theory of knowledge journey.Looking back at Luthfi Ghozali's concept, he argued that both sciences, laduni and iktisâbî (science obtained with human's efforts) start from senses.However, in his other statements, Luthfi Ghozali said that laduni is shone directly into heart, which is different from the theory of knowledge journey stating that laduni starts from senses and is directly delivered to quwwah al-qudsîyah (Ghozali 2011b, 502).
The third one is found on when he elaborated the causes of laduni acquisition.The authors did not mind with the first cause, namely rahmah before knowledge since it is in line with the opinion of The Vagueness of KH.Muhammad Luthfi Ghozali's Thoughts UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 al-Ghazâlî in his risâlah; that laduni is actually a grace from Allah, given only to someone He pleases 37).The laduni owners had been determined as the candidates since the azali era.However, of the four causes, the second (fruits of piety) and the third (nubuwah and walâyah) ones seem to be obscure.
Regarding the "fruits of piety", Luthfi Ghozali explained redundantly that laduni can be acquired if a sâlik occupies himself with riyâd{ ah and mujâhadah performed only based on Allah's order, not others.By performing riyâd{ ah and mujâhadah consistently (istiqâma), as well as continuously reciting dzikr, there will be two-way interaction.The first one is from a servant/sâlik searching for God's blessing, and the second one is from Allah who gets closer to His servant (Ghozali 2011b, 28).When both interactions are met, the "taqwâ" (piety) characteristics appear within the heart of a sâlik, and in that moment, laduni is given.If so, the authors believe that the cause actually does not lie on piety, but on riyâd{ ah, mujâhadah, and dzikr performed by a sâlik.Piety is a fruit of the established process, as well as laduni science.Therefore, epistemologically, the process riyâd{ ah, mujâhadah, and dzikr should actually be identified as the cause of laduni acquisition, not piety.
The next one is about the process of nubuwah and walâyah.Inconsistency is found in Luthfi Ghozali's explanation about this matter.At the beginning of his book, he stated that both terms were specialized for people chosen as prophets and saints (Ghozali 2011b, 54 ).This shuts every possibility down to get laduni science for every individual who establishes causes, because someone who is chosen as the prophet and saint, in Luthfi Ghozali's concept, has been determined since the azali era.The degree of the prophet and saint is a grace, not a result of efforts.
However, the concept is not in line with the one he explained in a particular chapter discussing about nubuwah and walâyah.In the chapter, Luthfi Ghozali did not refer to the characteristics of prophets and saints.Yet, both concepts are comprehended as closeness, namely the closeness of a servant toward his God (Ghozali 2011b, 327).This can be accepted with an argument that a prophet and a saint are people who are close to Allah.However, the root words of both terms, nubuwah and walâyah, have different meanings, so, according to the authors, to UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 comprehend both terms with similar meanings is something "forceful".That is why vagueness is found in understanding the Luthfi Ghozali's theory of causes of laduni science acquisition.
KH. Muhammad Luthfi Ghozali's thoughts about laduni science are, basically, similar with other Muslim intellectuals.The difference also exists to enrich the Islamic treasure; the plus and the minus of each theory expressed by Muslim intellectuals are something inevitable.Luthfi Ghozali puts more emphasis on the statement that laduni is inherited from someone who previously acquired the science (Ghozali 2011b, 20).Hence, in attempts to get laduni science, tawas{ s{ ul is the absolute way needed.It is what sâlik needs to do to establish a spiritual relationship with murshîd (Ghozali 2011a, 29).Luthfi Ghozali even claims that it is impossible to acquire laduni in the present era without getting through wasîlah of murshîd (Ghozali 2011b, 436).
By establishing spiritual relationship through the tawas{ s{ ul process, sâlik's heart will be shone by the spiritual light of his murshîd teacher (a mentor), so it would be faster to reach the desired journey destination (Ghozali 2011a, 29).Luthfi Ghozali called it as the interaction of two lights, one is searching and another is approaching (Ghozali 2011b, 28).The first one is from a creature and another one is from Allah.
The use of the term "light" reminds us of the isyrâqiyah concept pioneered and popularized by Syihâb al-Dîn al-Suhrawardî.This concept emphasizes on the knowledge acquisition of an object-it is needless to describe the object in mind-known as hud{ ûri (knowledge by presence) (Suhrawardî 2003, xv).Hud{ ûri is knowledge presented directly within humans.
If Luthfi Ghozali accentuates tawas{ s{ ul aspect to obtain laduni science, then Suhrawardî with his ishrâqîyah theory emphasizes on the importance of knowing one's own self (Drajat 2005, 150).He states that, basically, the entity of every single thing is the light.Meanwhile, the origin of everything is the Supreme Light (nûr al-anwâr) that is dynamic and involves many essences (Suhrawardî 2003, xi).Suhrawardî is the adherent of the schools of illumination philosophy, following the thought of Plato stating that the origin of everything is actually in the form of an idea (Hidayat 2020, 322).It means that the true form of The Vagueness of KH.Muhammad Luthfi Ghozali's Thoughts UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 everything actually does not lie on the reality of the object, but on the idea behind the reality.
Furthermore, Suhrawardî argues that what is meant by the real essence is what is on mind, not reality.Reality is actually only the manifestation essence of "the light".Every light has differences in entity; the appearance depends on how close it is from nûr al-anwâr (Hidayat 2020, 322-323).The closer it is to nûr al-anwâr, the brighter the light is.Humans are essentially the light, or the reflection of God's light (Suhrawardî 2003, xii).Hence, the genuineness of insânî can be achieved by being "a bright self" which only exists within individuals who are able to know themselves.
This opinion is similar to what Ghozali said when the authors had a chance to visit his pesantren as a part of silaturahim.He said, every human basically brings nur (light) within themselves ever since they were born.Nur is different from one to another.A person might possibly be a murshîd for somebody, but not for others, since "nur dzat" the person brought is diverse.If nur within oneself has similar characteristics to the nur within a murshîd, then the murshîd will be one's murshîd.On the contrary, even if a murshîd has a mighty nur, but it has no similarity with a person going through a spiritual path, he cannot be the murshîd for the person.Luthfi Ghozali's theory of laduni science is actually similar with Suhrawardî's theory of light.It is just in formulating the theory of knowledge journey and causes of knowledge acquisition, there is inconsistency in constructing the argument.Suhrawardî with his hud{ ûri science, wishes that there would be mystic awareness from the two different entities; human entity on one hand, and God on the other.The reality is different, but it becomes one and similar in the process of mystic experience, where it makes the concept of ishrâqîyah appear, which becomes the intrinsic characteristics of Suhrawardî's hud{ ûri science (Arif 2022, 11-12).
On a different side, Luthfi Ghozali actually has also brought out the importance of self-recognition to get laduni science, as Suhrawardî argued that self-recognition is a requirement for obtaining hud{ ûri science.This identical thinking is obvious in "Mencari Jati Diri" book series.Suhrawardî, however, with his philosophical power, is able to UlUl AlbAb: Jurnal Studi Islam, Vol. 24, No. 2, 2023 formulate it in a more elegant and systematic way.It is certainly understandable if we delve into their intellectual background and different behavior patterns of both figures.Luthfi Ghozali's concept emphasizes more on the importance of the tawas{ s{ ul aspect, in which it is considered as a way to identify murshîd as the owner of the later-inherited laduni science.He thinks that laduni science, which possibly can be acquired in the present era, has a closer way through an inheritance from a predecessor which previously got it (Ghozali 2011b, 395).That is why his concept focuses more aspect of laduni as an inheritance; the thing that does not explicitly appear in Suhrawardî's thought.
Regarding the tawas{ s{ ul concept, it actually has slipped into Suhrawardî's thought, but he did not mention it vulgarly, nor claimed it as the absolute way to acquire hud{ ûri science.This concept can be understood from the nûr al-'arîd{ (dim light) concept, which is dependent and always needs other locus, such as al-anwâr al-mujarradât al-'aqlîyah (entities that own lights) (Suhrawardî 1993).The authors comprehend this concept as the murshîd that has succeeded in his process of selfrecognition.It is concluded after comprehending the concept of Qutb (The Top Theosophist)-in Suhrawardî's thought, Qutb has authority although it looks vague.If this theosophist carries out his authority, the era in which he rules will be bright and gleaming (Suhrawardî 2003, xxxv).

Conclusion
KH. Muhammad Luthfi Ghozali tried to elaborate the laduni science epistemology.It was previously regarded as something mystic, but it is now can be comprehended logically and rationally.He tried to construct the laduni epistemology very well so that it is accepted and understood by general people.His endeavor in rationalizing laduni epistemology has brought it into the light, although it seems like he was also stuck in understanding laduni with mystic comprehension.In the conceptual aspect, Luthfi Ghozali's vagueness was found when explaining the origin of laduni science.On one hand, he considered it as a wirâtsah (inheritance) from a predecessor.On the other hand, he also stated that laduni can be acquired by tawas{ s{ ul, that is to establish spiritual relationship with a murshîd.Next, in the theory of knowledge