Azkaar-e-Muhammadiyah

■ Ilm-e-Ladunni:

Bismillah Irehman Niraheem

The word Ilm means knowledge.

Ladunni comes from an Arabic word that means "from near" or "from Allah's very presence."

So Ilm-e-Ladunni is knowledge that comes directly from Allah Himself, without any teacher, shaykh or book in between. I also say this is part one, the first installment.

This is where the boundary of intellect ends.

What I mean by that is—this knowledge begins at the exact point where human logic, reasoning, and thinking can no longer go any further.

Then I move to a big thought. I say that in this vast factory of the universe—this grand workshop of creation—there are two types of worlds that exist. One is the world that our physical eyes can see: the soil, the water, the stones, the sun, the moon, and the stars. This is the visible, material world. To understand this world, Allah gave human beings intellect—the ability to think and reason. He also gave us books, scriptures and written knowledge, and He gave us the light of experience, which means learning through observation and experimentation. But—and this is very important—there is another world that also exists, and it is beating and pulsing behind this material veil. That is the unseen world, the realm of mysteries, the world where the true reality of everything lies.

Now, here is the key turning point in what I am saying. Where the race of outward, external knowledge ends—where all our books and experiments can no longer take us—that is exactly where the journey of the soul begins. And the greatest vehicle, the most luminous light on that journey, has a name:

Ilm-e-Ladunni, that special God-given knowledge.

Now, let me pause and fully explain:

What is this Ilm-e-Ladunni?

To gain ordinary, regular knowledge, a person needs schools, books, teachers, and long nights of hard study. In the language of Sufism—which is the mystical, inner dimension of Islam—this regular knowledge is called "Ilm-e-Kasbi."

Now what is Ilm-e-Kasbi ?

Let me explain that word:

"Kasbi" comes from "kasb," which means earning or acquiring through effort. So it is knowledge that you earn with your own hard work.

But Ilm-e-Ladunni is a priceless pearl that does not require any outward cause or means. There is no need for a teacher or a textbook. This is knowledge that comes directly from the Owner of the universe—from Allah Himself—without any middleman, and it descends straight into the pure heart of a person i.e Latifa Qalb. It is not something learned from outside; it is a flash of divine light placed into the mirror of the heart by Allah, and that flash illuminates the entire being in a fraction of a second—in a 1000th of a second.

Now, there is an important name here. I bring up the leader and Imam of the great Sufi masters, a scholar named Imam Ghazali (Qaddasallahu Sirrahu). He was a famous theologian and mystic from centuries ago. He defines this knowledge very clearly. He says, and I am quoting him now:

"Ilm-e-Ladunni is that knowledge which, without any human intermediary and without any material means, when the veils between the speaking soul—which is the spirit—and its Creator are lifted, is directly inspired into the heart. It is just like placing a bright lamp inside a dark room."

So imagine a completely black room, and suddenly someone puts a shining lantern right in the middle—everything becomes instantly clear. That is how this knowledge works, according to Imam Ghazali.

Then let us move to the Quranic evidence and the reality of Khidr. I want to make a strong point here: this is not a made-up legend or just philosophical hair-splitting. The Quran itself, which is the holy book of Islam, bears witness to this knowledge. There is a famous story. A great prophet, Musa (Alayhissalām) — was on a journey of love and seeking. He met a specially chosen servant of Allah. This person is known in history as Khidr.

Now Let me explain who Khidr is: he is a mysterious, wise figure who appears in the Quran as a teacher of hidden knowledge. So when Musa (Alayhissalām) met Khidr, Allah Almighty described the reality of Khidr's knowledge in the following words, which are from the Quran, Chapter 18, Verse 65. The verse says, and I am quoting it now:

فَوَجَدَا عَبۡدًا مِّنۡ عِبَادِنَاۤ اٰتَیۡنٰہُ رَحۡمَۃً مِّنۡ عِنۡدِنَا وَ عَلَّمۡنٰہُ مِنۡ لَّدُنَّا عِلۡمًا

(الْكَهْف‏ - Al-Kahf [18 : 65])

"Then they found one of Our servants, upon whom We had bestowed mercy from Ourself, and whom We had taught knowledge from Ourself."

Now, let me explain this verse very carefully. Allah did not say that this servant learned from a university. He did not say he learned from a library. He said, "We taught him knowledge from Ourself."

The Arabic word is "min ladunna," which means "from near Us," from the treasures of Allah's own being.

This is the proof I give that Ilm-e-Ladunni is real.

Then the story continues with Musa (Alayhissalām) and Khidr. I remind you that this was the knowledge before which even Musa (Alayhissalām) — who was the crown of the law, the great prophet—his outward intellect was once left bewildered. Now, what happened. Let me tell you the examples.

Khidr (Alayhissalām) did 3 strange things.

First, he made a hole in a boat.

Second, he killed an innocent-looking young boy.

Third, he repaired a falling wall that belonged to some ungrateful people.

On the outside, these acts seemed wrong—destroying property, killing, helping the unworthy. But the inner reality, the hidden truth, was completely different. The boat had a flaw that would have led to its theft; the boy would have grown up to be a tyrant who caused misery to his parents; and the wall hid a treasure for two orphaned children. So the outward logic was one thing, but the inner truth was another. And that inner truth is what Ilm-e-Ladunni is all about.

Now, let us come to a poetic section.

I bring up a great spiritual king, a master of mystics, named Mawlana Jalaluddin Rumi (Qaddasallahu Sirrahu). He is one of the most famous poets in the world, known for his Masnavi, which is a long book of spiritual poetry. In that book, he expresses the yearning for this knowledge and its independence from external sources. He says a beautiful couplet in Persian, and I will translate it for you:

"The Preserved Tablet is open before the Aulia Allah. From what is it preserved? It is preserved from the pen's lines and human error."

Let me explain that. In Islamic belief, the "Preserved Tablet" is like a divine record of all that has happened and will happen. It is called Lawh-e-Mehfooz.

Rumi says that the hearts of the Aulia Allah, Kamileen, Arifeen and Saliheen (Qaddasallahu Sirrahum) —the holy ones—have this tablet open to them.

And what protects that tablet?

It is free from ordinary writing and from mistakes, because it is directly written by Allah.

Rumi (Qaddasallahu Sirrahu) gives another wonderful example, and I share it with you. He says that knowledge obtained from books is like someone bringing water from outside to fill a pond. If the water source is cut off, the pond will dry up. But Ilm-e-Ladunni is like a spring that gushes from within the heart itself. Even if all the outside paths are closed, that eternal inner spring never runs dry. It keeps flowing forever.

My dear readers, O seekers of the truth, just think! SubhaanAllahi wa bihamdihi, SubhaanAllahil Azeem what a state it would be—what a wonderful moment—when a human being, despite being locked inside this cage of clay, which is the physical body, sits on the ground, on the earthly floor, and yet witnesses the secrets of the divine throne, which is the highest sky. If when his ears hear sounds that ordinary ears cannot hear, and when his heart accepts realities that human reason dismisses as madness. I am very clear here: this knowledge is not magic or sorcery. It is not some trick. It is Allah's own conversation with His servant. When a person washes their heart clean—free from the love of the world and from the filth of selfish desires of nafs—then Allah's light shines in that heart just like the entire sun descends into clear, transparent water. The reflection is perfect and bright.

FJ 16.6.26

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