Al-Ulum
Volume 18 Number 2 December 2018
Page 1-24
Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
Ismail Suardi Wekke, Acep Aam Amiruddin, Moh. Wardi
Sekolah Tinggi Agama Islam Negeri (STAIN) Sorong, Papua
Universitas Paramadina, Jakarta
Sekolah Tinggi Agama Islam (STAI) Nazhatut Thullab Sampang
ismail@stain-sorong.ac.id, acepamiruddin@gmail.com,
mohwardi84@gmail.com
Abstract
In essence, epistemology is a combination of thinking rationally and thinking empirically.
This way of thinking is combined in the study of natural phenomena to discover the truth,
the mind and the senses. Therefore, epistemology is an attempt to interpret and prove the
belief that we know another fact, other than ourselves. The purpose of this research is to
discover the workings and concepts of epistemology of science according to Al-Ghazali?
And how the acquisition of knowledge and truth through Laduni science. The results
showed that Al-Ghazali thought that Laduni science came from God directly into the
human soul, the perfect soul of a clean and ready soul to muwajahah with God, that is
where the science of God will be radiated. There are several methods to acquire laduni
science. First, through the search of all the science and the most perfect part of a large
number of available. Second, through the method of riyadhah and muraqabah. Third,
through the method of reflection (tafakur). Fourth, through the method of inspiration.
Fifth, through the tazkiyat an-Nafs method, the purification of the human soul through
takhalli and tahalli stages. Sixth, through the method of zikr.
Epistemologi pada hakikatnya merupakan gabungan antara berpikir secara rasional dan
berpikir secara empiris. Cara berpikir tersebut digabungkan dalam mempelajari gejala
alam untuk menemukan kebenaran yakni pikiran dan indra. Oleh sebab itu, epistemologi
adalah usaha untuk menafsir dan membuktikan keyakinan bahwa kita mengetahui
kenyataan yang lain dari diri sendiri. Tujuan dari penelitian ini untuk menemukan cara
kerja dan konsep epistemologi ilmu menurut Al-Ghazali? Serta bagaimana
perolehan pengetahuan dan kebenaran melalui ilmu Ladunni. Hasil penelitian
menunjukkan bahwa Al-Ghazali berpandangan bahwa ilmu Ladunni itu datang dari
Tuhan secara langsung ke dalam jiwa manusia, yakni jiwa yang sempurna jiwa yang
bersih dan siap ber-muwajahah dengan Tuhan, di sanalah ilmu Tuhan akan terpancar.
Adapun beberapa metode untuk memperoleh ilmu Ladunni, pertama, melalui pencarian
seluruh ilmu dan pengambilan bagian yang paling sempurna dari sejumlah besar yang
ada. Kedua, melalui metode riyadhah dan muraqabah. Ketiga, melalui metode tafakur.
Keempat, ialah metode pengilhaman. Kelima, metode tazkiyat an-Nafs yaitu proses
penyucian jiwa manusia melalui tahapan takhalli dan tahalli. Keenam, ialah metode zikir.
Keywords: Epistemology, Laduni science, Al-Ghazali Thought
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Ismail Suardi Wekke, Acep Aam Amiruddin, Moh. Wardi
A. Introduction
The foundation of epistemology has a very important meaning for
the building of knowledge, for it is a beachhead. The building of
knowledge becomes established, if it has a solid foundation.
Epistemology is a theory of knowledge, discussing the ways or methods
of acquiring knowledge an object to be thought of.1 Furthermore, a
clearer understanding of epistemology was expressed by Azyumardi
Azra, epistemology as a science discusses the authenticity,
understanding, structure, method, and validity of science.2
From the understanding, scope, object, and basis of this
epistemology, we can conclude that epistemology is one component of
philosophy related to science, especially with regard to the manner,
process, and procedure of how the science was obtained .3
Epistemological approach requires a certain way or method, because it
presents the process of knowledge for the students rather than the result.
This epistemology approach provides a complete understanding and skill,
complete and final. Someone who knows the process of an activity must
know the outcome. Conversely, many know the outcome but do not
know the flow of the process.
It is certain that if this epistemological approach is actually
implemented in the teaching-learning process of an Islamic educational
institution, students can have the ability to process knowledge from the
beginning until the results. If Islamic education puts forward the
epistemological approach in the process of teaching and learning, then
the Islamic education will spawn many graduates who are soulful
producers, researchers, inventors, diggers, and developers of science.
Since epistemology is a process-based approach, epistemology gives rise
to logical consequences.
According to al-Ghazali, science is knowing things according to
what they are, and that science is part of God's attributes. Al-Ghazali says
in ar-risalah al-ladunniy>ah, that science is the depiction of the speaking
soul (an-nafs annat}iqah) and a calm soul faces the essence of things.
1
Ihsan Hamdani, Filsafat Pendidikan Islam (Bandung: CV Pustaka Setia, 1998), h. 16.
Syahminan Zaini, Prinsip-prinsip Dasar Konsepsi Pendidikan Islam, (Jakarta: Kalam
Mulia, 1986), h. 4.
3
Moh. Wardi, ‚Problematika Pendidikan Islam Dan Solusi Alternatifnya (Perspektif
Ontologis, Epistemologis dan Aksiologis)‛ Tadrîs, Jurnal Pendidikan Islam, Volume 8
Nomor 1 Juni 2013, h. 58.
2
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
An alim is a knowledgeable and depicting ocean, while the object of
science is the substance of something whose knowledge is engraved in
the soul.4
Studying the epistemological thought of al-Ghazali is quite unique,
one side of Al-Ghazali doubts his senses, on the other he doubts reason.
From this it is clear that al-Ghazali does not recognize the truth of
sensory and the intellect, to obtain the ultimate truth. The effort to extract
that knowledge, in fact is the epistemological work of Al-Ghazali, but the
question now is how the epistemology of science according to AlGhazali? How to acquire knowledge and truth through laduni science is
what will be discussed in this article. In the epistemology study, Ladunni
as a way to gain knowledge. So this article is expected to be a stimulus
for the birth of the next writings about laduni science as one source of
acquiring knowledge.
B. Biography of Al-Ghazali
Muhammad bin Muhammad bin Ahmad Ath Thusi Abu Hamid AlGhazali was born in the middle of the fifth century Hijriyah, precisely
450 H, in Thus, a city in Khurasan, which lies to the southeast of Iran. 5
Some researchers attribute Al-Gahazali's name to Gazalah. Ghazalah is
his birthplace. But there is also a mention on the word Al-Gazzali (knit,
weaver, spinner) because his father was a spinner (leather tanner). In
addition to working as a spinner, Al-Ghazali‟s father participated actively
in various assembly of science, he always prayed to be blessed with
children who become jurisprudence and advise experts. Abu Hamid AlGhazali has a brother named Ahmad bin Muhammad bin Muhammad AlGhazali. At the time they were very young, the father died, and they were
sent to a Sufi from Jurjan who in history, the name of the Sufi is
unknown. The father entrusted the treasure to a Sufi for the survival of
Al-Ghazali and his brother and his education. But after the deposit was
exhausted, the Sufi does not have enough wealth to bear the cost of
education and the necessities of their lives. Finally, for the sake of
continuing education of both children, the Sufi handed them over to
4
Al-Ghazali, Ar-Risalah Al-Ladunniyyah, (Terj.) (Yogyakarta: Mitra Pustaka, 2004),
h. 9.
5
T.J, De Boer, The History of Philosophy in Islam, (New York : Dover Publikation
Inc, t.t,), h. 155
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Ismail Suardi Wekke, Acep Aam Amiruddin, Moh. Wardi
Imam Haramain Al-Juwaini, the manager of the Nizhavid Madrasa in
Naysabur, who later influenced Al-Ghazali's thought in the Sufis.6
In the madrasah Al-Ghazali studied under Al-Juwaini‟s care to
master the Science of Mantiq, Kalam Science, Fiqh, Philosophy, Sufism,
and the rhetoric of debate. Until Al-Juwaini died in 478 AH / 1086 AD
After the death of Imam Haramain, Al-Ghazali went to the city of
Baghdad, where the ruling prime minister was Nizham Al-Muluk. Due to
the city where the debates between famous scholars are held. In various
debates, Al-Ghazali often defeated prominent scholars, so they did not
hesitate to recognize the benefits of Al-Ghazali. He was given the name
al-Ghazali because his father was very likely to profile Imam Abu Hamid
al-Ghazali (author of the al-Ihyâ‟ ulumuddin) and very obsessed with his
tasawuf thoughts.7
Since then, Al-Ghazali was well known in the Saljuk kingdom.
That achievement led him to be chosen by Nizam Al-Muluk to become
Professor at Madrasah Nizhamiyah in the year 483 H / 1090 M. Although
he was only 30 years old, he actively held a debate on the groups that
developed at that time. But along with the prestigious journey of AlGhazali, he experienced a state of doubt that debated his own
scholarship, in the search for ultimate truth. That is why Al-Ghazali
relinquished his position and left the city of Baghdad to other countries
such as Syria, Palestine and Makkah for looking for the essence of truth.
After he reached the essence of truth in the end of his life, not long after,
Al-Ghazali died in Thus on December 19th 1111 M. By leaving a lot of
papers. According to Sulaiman Dunya, Al-Ghazali's article reaches 300
pieces, which he produced since the age of twenty-five, with productive
writing time for 30 years. With this calculation, every year Al-Ghazali
produces works of no less than 10 pieces of books, both large and small.
which includes several disciplines, among others: Philosophy and Kalam
Science, Fiqh, Ushul Fiqh, Tafsir, Sufism, and Akhlaq.8
After graduating from al-Azhar University, the activities of Muhammad
al-Ghazali in addition to splinting in the field of da‟wah, is also cultivating the
world of education and culture. The activities of Muhammad al-Ghazali during
Egypt include: in 1943, he was appointed as Imam and Khatib at Masjid al-Utba
6
Muhtar solihin, Epistemologi Ilmu dalam sudut pandang Al-Ghazali, (Bandung:
Pustaka setia, 2001), h. 20
7
Zaenal Abidin Suamsuddin, Ensiklopedi Penghujatan Terhadap Sunnah, (Jakarta:
Pustaka Imam Abu Hanifah, 2007), h. 265
8
Muhtar solihin, Epistemologi Ilmu ......., 23.
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
'al-Khadra in Cairo. Muhammad al-Ghazali also served as deputy minister of
Waqf and Egyptian Affairs. At al-Azhar University, Sheikh Muhamad alGhazali teaches at the Faculty of Shari'ah, Ushuluddin, Dirasah al-Arabiyah aa
al-Islamiyyah and Faculty of Tarbiyah. In 1988, the Egyptian government
bestowed the star of highest honor to Muhammad al-Ghazali in the field of
9
devotion to Islam.
During his lecture he was recruited by Shaykh Hasan al-Banna (founder
of al-Ikhwan al-Muslimîn) to become a member, character, and famous as the
most honest spokesperson of Ikhwân al-Muslimîn. During his lifetime, he was
an advisor and mentor in the Ministry of Endowments, chairman of the Mosque
Control Board, Chairman of the Da‟wah Council, and lastly became Deputy
Minister of Waqf and Dakwah Affairs of Egypt. In addition Muhammad alGhazali also became a professor in some universities such as al-Azhar (Egypt),
Ummul Qura (Makkah), King Abdul Aziz (Jeddah), Qathar, and al-Jazair. His
work produced more than 60 books from the point of view of thought, Shari‟ah
10
and Akhlaq.
His activities outside Egypt, among others was in Saudi Arabiah. He
preached and gave lectures via radio, television and wrote in various magazines
and newspapers. In addition, he also gave a lecture at the University of Umm alQura (Mecca) Saudi Arabiah. Muhammad al-Ghazali was the first Egyptian to
gain the International award of King Faishal and the Kingdom of Saudi Arabia.
Muhammad al-Ghazali also spent much of his life in Qatar. In fact he has a
great role in realizing the Faculty of Shari‟ah at the local University, and has
been appointed as a professor in the Faculty.
In every month of Ramadan, Muhammad al-Ghazali was often invited by
the Kuwaiti government to fill religious activities. Muhammad al-Ghazali was
also frequently invited as the keynote speaker in youth and student seminars in
America as well as in Europe. For about eight years, Muhammad al-Ghazali
became a lecturer at Amir 'Abd al-Qadir al-Jailani University. He contributed
considerably with his services, the government of al-Jazair conferred the award
of al-Athir, the supreme star of honor in Algeria, in the field of Islamic
11
da‟wah.
9
Yusuf Al Qardhawi, Syeikh Al Gazali Kamâ ‘Araftuhu, (Beirut: Dâr Syurûq, 2000),
h. 26
10
Heri Sucipto, Ensiklopedi Tokoh Islam, (Bandung: Hikmah, 2003), h. 341
11
Abdul Basid, ‚Kritik Terhadap Metode Muhammad Al-Ghazali Dalam Memahami
Hadits Nabi Muhammad SAW‛ Kabilah Journal of Social Community, Vol.2 No.1 Juni
2017, h. 5.
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C. The Search Phase of Science by Al-Ghazali (Skepticism,
Validity, and Evolution)
In this skeptical phase, Al-Ghazali was compelled to find out the
ultimate truth in order to find a solution to the problems that existed at
the time, he was more fundamental in studying the existence of science.
He doubted the various arguments of groups who were at that moment
crossing each other's opinions, so that the occurrence of heresy is
misleading. This doubt arises on the question of alghazali "which of these
groups is most correct?”12
Second, the phase of validity. In this phase Al-Ghazali investigate
the knowledge device that is Indera and Akal but both still have
weaknesses in the search for ultimate truth. Then he studied the Kalam
Science, after experiencing it he saw that the science of kalam aims only
to formulate a response over their polemical opponents and harass them
by using their own postulates, then this was very far from seeking the
ultimate truth. When his dreams in the science of kalam were not met, he
tried to look at the science of philosophy, but in studying the science of
metaphysics, Al-Ghazali rejected the philosophers. For the reason that
the science of metaphysics can not be achieved by reason alone. So he
made a notebook about the confusion of the philosophers that is Tahafut
al-Falasifah, that criticized the metaphysics. Then al-Ghazali tried to find
truth to the Bathiniyah, by first learning all aspects of his teachings.
According to Al-Ghazali this group rejects the credibility of reason in the
matter of religion, because of the contradictions of opinion it produces,
and they only adhered to the teachings of the Ma'sum priest (free from
mistakes), who received his teachings directly from God through the
Prophet Muhammad. Al-Ghazali sought the presence of Imam Ma'sum to
obtain his teachings, and finally he concluded that the Babylonians were
in a state of being deceived. Their method can not lead to any convincing
knowledge of the nature of things, and so this method is abandoned.
Furthermore Al-Ghazali studied Sufism, here he did not study theoretical
doctrine, but also in practice or real experience. So he had a dilemma
problem, in which he must choose one of two possibilities: first, to
practice tasawwuf with the consequences of leaving luxury, or second, to
defend his position and his facilities with the consequences of not
entering the experience of Sufism, while Sufism itself is believed to be
12
Al-Ghazali, Tahafut Al-Falasifah, Terjemah: Akhmad Maimun, Kerancuan Filsafat,
(Yogyakarta: Islamika, 2003), h. xxxii
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
the way to reach the ultimate truth. He then chose to practice Sufism and
left his post. 13
Third, the evolutionary phase. In this phase, Al-Ghazali who has
been plagued by doubts and intellectual anxiety for two months, finally
gets something he was looking for all this time, that is the ultimate truth
through the method of Sufism. 14 Al-Ghazali has reached the condition or
maqam makrifat in which the light of God radiates to the heart, and light
is the key of essential knowledge. That light which Al-Ghazali calls
Laduni science. This condition is the background of changes in the
epistemology of AL-Ghazali in writing great works for the rest of his life.
After experiencing the condition, Al-Ghazali put forward the element of
spirituality, compared with theological and philosophical elements.
D. Epistemology, Nature and Virtue of Science
Discussion of the nature is difficult, especially about the nature of
epistemology. Because discussing the essence is how we express our
understanding of something that can embrace or represent the whole,
which in this case is epistemology. Epistemology is a branch from
philosophy that seeks to provide a definition of science. The wide range
of epistemology makes the discussion very detailed and difficult.
According to Jujun S. Suriasumantri, the main problem faced by each of
the epistemology of knowledge is basically how to get the correct
knowledge by taking into account the aspects of ontology and axiology
respectively.15
Epistemology can also determine the way and direction of human
thinking. From this it can be seen whether a person is using a deductive
or inductive way of thinking. In another part it is said that the
epistemology of science is essentially a combination of thinking
rationally and thinking empirically. Both ways of thinking are combined
in studying natural phenomena to discover the truth because the
epistemology of science utilizes both human capacities in studying
nature, namely the mind and the senses. Therefore, epistemology is an
13
Ibid, xlii
Muhtar Solihin, Epistemologi Ilmu ....., h. 31.
15
Jujun S. Suriasumantri, Filsafat Sebuah Pengantar Populer, (Jakarta: Pustaka Sinar
Harapan, 1990), h. 106.
14
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attempt to interpret and prove the belief that we know the reality of
others from ourselves.16
The application of interpretation is rational thinking, while proving
is empirical thinking. And the combination of the two models of thinking
above is the scientific method. From here there is a confusion if the
scientific method is the essence of epistemology, that between the base
and the essence is the same. On the other hand, the essence of the
epistemology is based on its foundation because it more reflects the
essence of epistemology. From such an understanding it can reinforce the
assumption that epistemology is complex and requires a deeper study. 17
In Al-Ladunniyah's book of treatises, Al-Ghazali views science as
an image of a soul that thinks with composure and always emphasizes on
the nature of things. This description of science is separate from matter
by substance, size method, and essence. Someone who is knowledgeable
is one who knows, understands, and analyzes various objective factors.
The object of science or knowledge is the essence of something whose
knowledge is illustrated in the soul. The majesty of the science according
to the degree of the majesty of the object, and the level of the
knowledgeable people is according to the level of knowledge it
possesses. In the book, Al-Ghazali explains that the highest and most
noble object of science is Allah, the Creator, Al-Haqq, the Only One.
Such a science falls into the category of Tawheed which all reasonable
people must have. This monotheism does not deny other sciences. Even
Al-Ghazali holds that from this Tawheed, other sciences were born.18
Therefore tawhid science becomes the starting point of early
science and encompasses the whole discipline of knowledge. Then there
is the connection between the science of monotheism with other sciences,
seen from its function and nature as an awareness of self, human, nature,
and others in the corridor of recognition and servitude to God. AlGhazali also explained that the whole of science is essentially a noble
thing, because it keeps people from ignorance. It's just the status of
16
Mujamil Qomar, Epistemologi Pendidikan Islam: dari Metode Rasional hingga
Metode Kritik, (Jakarta: Erlangga, 2005), h. 27-28
17
Roziq Syaifudin, Epistemologi Pendidikan Islam Dalam Kacamata Al-Ghazali dan
Fazlur Rahman, Epistemé, Vol. 8, No. 2, Desember 2013, h. 331
18
Muhtar Solihin, Epistemologi Ilmu ....., 35.
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
science should be questioned whether it will be good or bad science in its
implementation.19
Science according to Al-Ghazali is the possession of the soul, it is a
gift from God. Although epistemology can be obtained through human
reason. Therefore, the science that man possesses is essentially to know
God and to serve Him. Based on this, it appears that although as a
scientist who often uses his intellectual abilities, Al-Ghazali can not be
separated from the corridor of knowing God.20
E. Methods to Produce Science
Book of Risalah Al-Ladunniyyah displays the comprehensive idea
of science epistemology. In this book, Al-Ghazali explained that the
epistemology of science is divided into two sources of excavation. First,
the source of insaniyah, and secondly, the source of rabbaniyah. The
source of insaniyah is a source of knowledge that can be cultivated by
human beings based on the power of intellectual engineering. While the
source of rabbaniyah is not generated through the ability of reason, but
must be with God's information, both direct information through
inspiration whispered into the human heart and clues coming through the
revelations revealed to the Prophet and His Messenger. 21
At the source of rabbaniyah al-Ghazali divides the acquisition of
knowledge into two ways, namely by means of revelation, and by
inspiration. Science acquired by revelation comes without going through
the process of learning and thinking. He is only revealed to the Prophets,
for they have the kulli reason (universal reason). Therefore, the
knowledge gained through this revelation is called the science of nabawi,
the science that revolves around the secret of worship and the ban of
Allah, about the end of the day, heaven, hell, and also the matter of
knowing God (metaphysics), which according to al-Ghazali, can not be
achieved with reason, but with the revelation of the Qur'an. Similarly, the
shari‟ah of religion, according to him, humans do not know the secrets
contained in every statement of religious teachings. 22
19
Ibid, h. 36.
Ibid, h. 38.
21
Ibid, h. 39.
22
M. Bahri al-Ghazali, Konsep Ilmu Menurut al-Ghazali, (Yogyakarta: Pedoman Ilmu
Jaya, 1991), 80.
20
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While the science that comes through the inspiration that enters
into the heart is called "Laduni science". In his Al-Ladunniyyah Treatise,
Al-Ghazali defines the laduni science as the science that becomes open in
the secrets of the heart "without intermediaries" because it comes directly
from God into the human psyche.23 In other words, laduni science is a
science imported from God directly without cause, which makes the heart
open in understanding or knowing something without an intermediary or
no cause. Furthermore, from both sources of knowledge (revelation and
inspiration), Al-Ghazali included ta‟allum and tafakur way as a method
to gain knowledge. This issue becomes related to Al-Ghazali's
description of the human sciences which he thinks obtained through
ta‟allum and tafakkur. Tafakur is different from ta‟allum. If Tafakkur is
the process of thinking inwardly through the nafs kulli (universal soul)
which then produces the universal sciences that are metaphysical, while
ta‟allum is the process of thinking in the zhahiri by using reason which
then produces the juz‟i sciences that are material. The Tafakkur activity,
on the human sciences, in the end, touches also the areas of the sciences
that are metaphysical, because doing tafakur involves the activities of the
human soul, especially when it is analyzing and perceiving everything
behind the real nature (phenomenon). Of course, this kind of meditation,
will touch the metaphysical region behind what he thinks.
F. Tools To Produce Science
The science of human being is obtained by using some of the tools
that humans possess. The tools serve as a medium given by God, both
physically and psychologically as a place of science proceedings. The
tools in question are the senses, mind and heart.
1. Sense
By nature, man was equipped by Allah with the five senses, namely
the eyes, nose, ears, tongue and skin. The science that man acquires
through the senses is called the science of the senses. This science is
produced by way of the touch of the human senses with stimuli that come
23
Muhtar Solihin, Epistemologi Ilmu ....., 39.
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
from outside (nature, or in Iqbal is afaq)24. Simply, from this contact
(sensing) then Science is produced.
Sensing is the process of reflection of external objects that are
specifically captured by certain senses. Each of the senses has its own
function, namely eyes to see, ears to hear and so on. Science acquired
through the senses undergoes a process, among others: first, the touch
(reflection) that is receiving stimuli from the outside; second, the
absorption that is the reflection of objects we receive thoroughly after
undergo processing; third, the incorporation of the elements (synthesis)
of sensing; fourth, the objects and phenomena of the outside world that
are specifically reflected. This level has reached the level of
abstraction.25
Al-Ghazali incorporated sensory methods as the way man did to
acquire knowledge. Al-Ghazali saw that the method of senses is very
simple and easily understood so that the science obtained is also simple,
as it appears outwardly. From this matter of simplicity and outward
appearance, Al-Ghazali assumes that the science which is acquired by
senses is a science full of deceit. Al-Ghazali discussed the deception of
the five senses in his work Mi'yar Al-Ilm, especially on the discussion of
Science.26 Later in the Misykatul Al-Anwar, Al-Ghazali saw that the
sense of human vision has many weaknesses. So also in Al-Munqidz AdhDhalal, Al-Ghazali reveals that the five senses deceive us. It is on this
basis that Al-Ghazali concludes that all Science acquired through sensory
methods does not give rise to conviction. Therefore, science that does not
give rise to true beliefs is not a real science.27
From the above explanation, Al-Ghazali recognizes that science
can be acquired through the senses, but not a convincing science. Science
like this is still simple, full of doubt, and could be deceptive. Suppose
that when our eyes see a small moon, is the moon really small? Of course
not. Then when we see the stars blinking at night, is it true that the stars
are blinking. Not really. Also when we put a stick straight into the water,
the stick looks bent. This is meant that sensory knowledge is full of
24
Danusiri, Epistemlogi dalam Tasawuf Iqbal, (Yogyakarta: Pustaka Pelajar, 1996), h.
43.
25
Muhtar Solihin, Epistemologi Ilmu ......, h. 41.
26
Ibid, h. 42.
27
Ibid, h. 43.
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doubts. But there are some people who claim that knowledge through the
sense process is an exact science. They are called empiricists.
2. Reason
Reason, according to Al-Ghazali, created God in a state of perfect
and noble, so as to bring people to a high degree. Because of this
intellect, all beings are subject to man, though physically stronger than
man.28 Like most mantiq scholars, the "point of entry" of Al-Ghazali's
logic is how to make one think right and then with it he can produce a
correct conclusion as well. Therefore the focal point of the study is on the
methods in which the correct conclusion is drawn (inference/al-istidhlâl).
Here, Al-Ghazali sees there are several ways that can be done to draw a
conclusion, and he puts the quality of the conclusion pyramidally. He
believes that the syllogistic deductive (al-qiyâs) is the most valid
inference process (shahh) in producing a knowledge.29
In Ihya Ulumuddin, Al-Ghazali clarifies the intellect. First, reason
is the ability to think that distinguishes man from animals. Second, sense
is the science of the impossibility of something impossible, the
possibility of something possible, and the necessity of something to be.
This is called hawiyat „aqliyat. Third, reason is the science that is
endeavored (the science of al-muktasab) achieved from a dynamic
experience. Fourth, reason is all the science that drives people to achieve
practical pleasures.30
In his Ma'arij Al-Quds, Al-Ghazali sees reason as a rational soul,
which has two powers: the power of al-amylat (practical) and the power
of al-alimat (theoretical). Theoretical reason and practical reason are not
two completely separate forces, but two sides of the same mind. The
downward side (the body) is a practical sense, and the side facing up
(active mind) is the theoretical sense. Theoretical reason serves to refine
the substance of the immaterial and abstract. The connection is to the
abstract and universal sciences. From this angle, the theoretical reason
has four levels of ability: al-aql-hayulani (material sense), al-aql-bi al-
28
Ibid.
Muhammad Nur, ‚Islam Dan Logika Menurut Pemikiran Abu Hamid Al-Ghazali‛,
Jurnal Al- Ulum, Volume. 11, Nomor 1, Juni 2011, h. 58.
30
Muhtar Solihin, Epistemologi Ilmu ......, h. 44
29
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
malakat (habitual intellect), al-aql bi al-fi‟il (actual reason), and al-aql
al-mustafad (resourcefulness).31
The mind of hayulani is a mere potential, that is the ability to grasp
pure meanings that have never been in matter or have not yet come out.
Akal malakat, ie the ability to think abstract is purely beginning to appear
so that it can grasp the common sense and the general rule, for example,
the whole is larger than in part. Akal fi‟il is the easier and more
understandable sense of the term and the general rule in question. It is a
warehouse for abstract meanings that can be issued whenever desired. As
for akal al-mustafad that is, the sense in which there are abstract
meanings that can be exemplified very easily. 32
From the above explanation, it can be concluded briefly that, akal
hayulani is potential, akal malakat is a process of abstraction. akal fi‟il is
an active mind and akal mustafad is the actualization of science. From
Al-Ghazali's view of reason, it can be understood that essentially reason
is a requirement for man to acquire and develop knowledge. Intellect is a
tool of thought to produce knowledge. But too dependent on reason also
will not produce knowledge as a whole, because reason also has the
drawback when it is associated with metaphysical problems and infinite
things. But there are also people who claim that science is based on
reason alone. These are often called rationalisation.
3. Heart
The term qalb (heart) is a term often used by Al-Ghazali. Qalb
itself in the view of Al-Ghazali, has an important position in the
discussion of epistemology, which is just as important as the function of
qalb as human essence. According to Al-Ghazali, qalb besides as the
appointment of human essence, is also one a tool in the human soul that
serves to gain knowledge.33
The science gained by the qalb tools is closer to the essence
through the acquisition of inspiration. Ability to capture reality by means
of inspiration is replaced by intuition, which in philosophical books is
obtained by aql al-mustafad.34
31
Muhtar Solihin, Epistemologi Ilmu......, 44.
Ibid, h. 45.
33
Ibid, h. 46.
34
Yasir Nasution, Konsep Manusia Menurut Al-Ghazali, (Jakarta: Disertasi IAIN,
1987), h. 84.
32
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Adz-Dawq contains flavor elements. This is illustrated by the
example of Al-Ghazali when explaining the differences of adz-dzauq
with reason. He said, "Notice the syair (adz-dzauq asy-syi'r), how certain
people feel, while others do not.35
It seems that adz-dzawq is the capture power that simultaneously
senses the presence of being captured. This is what intuition means in
this paper. He argues that after being able to grasp the axiomatic science,
the human soul has two ways of acquiring knowledge, that is by the way
of thinking he calls al-qiyas, and by way of feeling it which he calls alwijdan. The first way to use al-mutkhayyilat is located in the brain, while
the second uses a heart-centered (al-iradah) propulsion. The brain deals
with reason, and the heart (qalb) corresponds to adz-dzawq.36
Al-Ghazali's doubts about the two previous knowledge were
answered already, when he found his knowledge through the nur of God,
making him sure that by heart (qalb) which is felt by dzawq is the science
that is really believed to be obtained. This experience led to Al-Ghazali
putting the heart above reason. Reason is limited to the activities of
argumentation and abstract, while the heart receives knowledge from
God directly without correspondence.
G. Science Hierarchy
Furthermore, al-Ghazali also explains the hierarchy or
classification of science, which according to him can be classified into
two major parts, namely: syar‟i science (religious science), and the
science of „aqli (intellectual science). According to al-Ghazali, the
validity of the science of syar‟i is undoubtedly rather than the knowledge
gained by the engineering of reason.
The problem of classification (hierarchy) of science becomes very
significant to see the integrity and continuity of epistemological thought.
From the analysis of Risalah Al-Ladunniyah coupled with other books,
found four bases of classification: (1) syar‟iyah Science (religion) and
„aqliyah (intellect, mind); (2) Fardhu „ain, and fardhu kifayah; (3)
Theoretical and practical science; (4) Science presented (hudhuri) and
cultivated science (hushuli).37
35
Muhtar Solihin, Epistemologi Ilmu......, h. 47.
Yasir Nasution, Konsep Manusia ......, h. 82.
37
Al-Ghazali, Ih}ya> Ulu>muddi>n, Juz I, (Semarang: Toha Putra, tt.), h. 16.
36
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
The description of the hudhuri-hushuli classification becomes very
important because it is based on fundamental differences in How to
know. Science hudhuri (laduni science)is charismatic, supra-rational,
intuitive and contemplative. While hushuli science is not direct, logical,
and discursive. The science of hudhuri is superior to hushuli, and free
from error.38
The analysis of this issue illustrates that Risalah al-Laduniyyah is a
book about the epistemological conception of al-Ghazali that combines
science in an esoteric and exoteric paradigm. This paradigm is then
directed to laduni science thinking, based on the arguments of the Qur'an
and Hadith. This illustrates that the laduni science is an integral part of its
epistemology study.
H.
Laduni science
1. Understanding Laduni science
Etymologically, the word “Ladunni” comes from a zharaf makan
(place description), ie word “ladun, laday” which is coupled with the
dhamir mutakallim wahdah, that is Allah SWT. "Ladun" is a type of
word zaraf the term "ladun" means from the side, near or from the lap.39
Understanding Laduni science according to Al-Ghazali as
expressed in some of his great work Al-Ihya Uulmuddin and Risalah AlLadunniyah, he interpreted Laduni science as a science that came from
God directly into the human heart without cause, and without learning
because he was brought by God through the way Kasyf and Ilham. 40 In
different literature, laduni science is the flow of the light of inspiration,
occurs after taswiyah (perfection).41
According to Yusuf Qardhawi, laduni science is a science that
stands on a valid and dating argument from the side of God by the oral
mediation of His apostles .42
Also C.A Qadir, in his book Philosophy and Science in The Islamic
World, defines laduni science as a spiritual science and the science of
wisdom which can be obtained through continuous deeds in a long time
38
Muhtar Solihin, Epistemologi Ilmu ......, h. 51.
Ibid, h. 66.
40
Ibid, h. 67.
41
Fu'ad Farid Isma'il dan Abdul Hamid Mutawalli, Maba>di al-Fals}afah wa al-Akhlaq,
(Terj.) (Yogyakarta: Ircisod, 2003), h. 93.
42
Muhtar Solihin, Epistemologi Ilmu ....., h. 67.
39
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that is, in the case of piety and goodness. 43 But Al-Ghazali further
explains Laduni science-related, that science goes straight into the heart
without tampering with the propositions and learning and the earnest
effort from a servant to gain upon: first, knowledge unknown to a servant
how and where to obtain; second, the knowledge known by a servant
through the cause, from which he acquires knowledge, that is, witnessing
the angel who penetrates knowledge into his heart. The first science
according to him is called Ilham and breath in the heart which is given to
the wali and clean people, whereas the second science is called
revelation, which is specifically given to the Prophet.44
2. Fundamentals of Laduni Science Existence
In issuing the concept of Laduni science Al-Ghazali based on the
argument naqliyah (both Al-Quran and Hadith) and the empirical
argument of certain people. The argument based on the naqliyah
arguments is called the testimony of syara ', and the argument based on
empirical is called the testimony of experience.45
3. The testimony of Syara '
According to Ibn Atsir, as quoted by Yusuf Qardhawi, "the
interpretation of Muhaddatsin's word" in the above hadith is "mulhamun"
(ie those who receive the inspiration), while the notion of mulham (the
sole form of mulhamah) is the one who infiltrated something into his
soul, then with that something he preaches allegations and falsehood. It is
one of the revelations that God bestowed with him whom He willed
among His chosen servants, like Umar, as if they were inspired by
something, then they say it.46
In the Qur'an Allah says in Q.S. Al-Kahf: 65: "and We have taught
him Science from our side". Some of the arguments mentioned are the
basis of Al-Ghazali's argument in explaining the existence of Laduni
science.
43
Ibid, h. 67.
Ibid, h. 68.
45
Ibid, h. 78.
46
Ibid, h. 77.
44
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4. Testimony of Experience
The testimony of experience is the condition of a witness who
witnessed a thing that is beyond our prejudice. As told by Anas bin
Malik r.a, he said "I entered the house of Uthman RA in the middle of the
way I met a woman, then I looked at her and imagined her beauty. When
I entered, Uthman said, " one of you who is present and coming to me, it
appears that the eyes were ex-adulterers. Did you know that second eye
adultery is to see? Should you be serious about repentance or will I
punish you? Anas bin Malik asked, "Is there a revelation after the
Prophet?" Uthman replied, "No", however, there is only the outlook of
the heart (bashirah) clear proof and true hunch. In this case the correct
view of heart and hunch makes the inner science, the special knowledge
given by God to the one who He wanted, and no doubt that Umar bin
Khattab was a righteous Caliph.47
5. Laduni science and Human Soul
To know which souls are potential to receive various sciences, AlGhazali analyzes them through his conception of man. As a person who
is studying a lot about people, Al-Ghazali is wise enough in
understanding human beings. According to him man created by God
consists of two different elements, namely body and soul. Physical is the
abode of the soul, it is the human element, which is visible, requiring
food for growing and experiencing death, damaging and eventually
merging with the ground. As for the soul is the substance (Jauhar fard),
which contains the Nur, having the potential to think, work and move. 48
The soul which become the essence of man as Al-Ghazali's
intention is not the soul whose intellectual potential is influenced by the
nature to eat, or whose potential of his motion is always fulfilling the will
of lust and anger, or not channeling the potential of his life to breed,
because the soul that lowered the will of the body like that, according to
him is called roh hayawaniyah. Nor is the spirit thabi‟iyah which
naturally will continue to grow and multiply as it is experienced by the
body, thus tending to obey the animal properties. But what the soul
means here is the possessing of nafs jauhar al-kamil al-fard (the
substance of the perfect soul) who always dhikr, take care, do tafakur,
research, and contemplate. So, this perfect soul, according to Al-Ghazali,
47
48
Muhtar Solihin, Epistemologi Ilmu......., h. 78.
Ibid, h. 79.
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became the recipient of all knowledge. After going through a certain
process, ie sanctification of qalb until clean and clear, then the existing
phenomenon (mukasyafah) will be able to be captured. Matter and sin are
the so-called barriers (hijabs) of the intuitive matter. Therefore, kasyf (the
disclosure of a science) becomes the only way in obtaining knowledge
and at the same time aiming to achieve maqam.49
The importance of analyzing that soul is because the human soul is
a mine and a source for knowledge and wisdom. The soul becomes a
place to reside and process all knowledge. Science is an original element
in the soul, not an external element because it is the nature of the soul.
On the contrary, the body is not the place of science, because it will
vanish with death, and the physical function is only a vehicle for the
soul.50
Through the description above, it can be understood, Al-Ghazali
believes that the soul is the most important element in human beings,
because the soul is a substance as the most basic element. So that soul
serves as the nature of the owner of science.
The soul that obtains laduni science is the soul that purifies from
the various things that pollute it. The soul that has been sacred and has
radiated His divine light makes it easy for God to give knowledge
directly because there is no hijab or limit. This process is called by
Mukasyafah. It is in this condition that God gives his light to the human
soul with an infinite knowledge. That knowledge is called Laduni
science, a science obtained directly from God.
6. Method to get Laduni science
In the explanatory details of the method of acquiring laduni
science, Al-Ghazali uses the proposition of the Qur'an Surah Ash-Shams
verse 7. “And for the Soul and its perfection”.51
In this method, Al-Ghazali has a certain view that because the
laduni science comes from God directly into the human soul, the perfect
soul of the verse, when explaining the method of acquiring the laduni
science he took an understanding of the verse. From that verse, he
49
Amin Hasan, ‚Menyusuri Hakikat Kebenaran: Kajian Epistemologi atas Konsep
Intuisi Dalam Tasawuf Al-Ghazali‛, Jurnal At-Ta’dib, Vol.7, No.2, Desember 2012, h.
201.
50
Muhtar Solihin, Epistemologi Ilmu......., h. 80
51
Muhtar Solihin, Epistemologi Ilmu......., h. 87.
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formulated several methods to acquire laduni science. The first method,
through the search of all knowledge and the most perfect part of a large
number of available.52 At first glance, this method is not as a method to
acquire laduni science. But when examined more deeply, Al-Ghazali
means that some of the science that man acquires is the science of the
essence. The science of this essence is one form of laduni science.
Therefore, to get some knowledge, the science that he considered perfect,
is a method of acquiring laduni science.53
Second, through the method of riyadhah and muraqabah. Riyadhoh
referred to by Al-Ghazali is a psychiatric exercise, while muraqabah is a
human effort to draw closer to God. However, this Riyadhoh practice
should be done well and earnestly. Similarly, muraqabah, must be done
correctly, i.e. in a way that does not deviate.54
Third, through the method of reflection, the commentary intended
by Al-Ghazali is to think about the reality of nature, whether visible in
man, animals, plants, nature and all His creatures. This method is
considered important done by humans who want to get laduni science.
This is because when the soul is learning and cultivating knowledge, then
it is thinking or analyzing the scientific data that it got with certain
conditions of doing tafakur, for it the door of mysticism will be opened.55
Al-Ghazali in the matter of reflection clearly emphasizes the
requirements of meditation, because according to him, people think is
like a merchant who manages the his merchandise with certain terms or
rules, so that the door of the profit will be open to him. But if you go the
wrong way, he will lose. Therefore, according to Al-Ghazali, if a person
who thinks to follow the right path, he will become a scientist (dhawi alalbab) who open the door of his heart, so that he will be a perfect,
intelligent, inspired, and expert hujjah scholar. So the method of tafakur
is one method that can be used to get laduni science.56
Fourth, is the method of inspiration. The method further illustrates
the process of giving knowledge from god to man through inspiration.
Al-Ghazali argued that humans can acquire laduni science through
52
Fu'ad Farid Isma'il dan Abdul Hamid Mutawalli, Maba>di al-Fals}afah wa al-Akhlaq,
(Terj.) (Yogyakarta: Ircisod, 2003), h. 94.
53
Muhtar solihin, Epistemologi Ilmu ....., 88
54
Agus Sutiyono, ‚Laduni science dalam Perspektif al-Ghazali‛ Nadwa Jurnal
Pendidikan Islam Vol. 7, Nomor 2, Oktober 2013, h. 318.
55
Muhtar Solihin, Epistemologi Ilmu......., h. 88.
56
Muhtar Solihin, Epistemologi Ilmu......., h. 90
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methods or approaches to God so that God will inspire those who have
sought to obtain them. To reinforce the argument about his fourth
method, Al-Ghazali explained the process of inspiration in the human
psyche. According to him, inspiration can evolve from the universal soul
within the partial soul based on the level of clarity, strength and readiness
of its acceptance. Inspiration is a continuation of revelation because
revelation explains the occult, while inspiration elaborates. Science
received through the apocalypse approach is called the science of
prophethood, while that science obtained by the method of inspiration is
called laduni science, which is the knowledge acquired by humans
without intermediaries that connect the soul of man and creator. It is
merely a light from a magic lamp directed to a clear, free, and gentle
heart. That's because all the science is gained within the substance of the
universal and prime soul in the first-ever substances in absolute terms
jawahir almufarriqah awwaliyyah mahdhah, which is attributed to the
first reason (al-„aql al-„awal), as the relationship of Eve with the Prophet
Adam. In explaining the universal soul, Al-gazali attributes it to universal
reason. Universal reason is more noble, more perfect, stronger, and closer
to the Creator of the Most High than the universal soul. However, the
universal soul is greater, softer, and more noble than other creatures. It is
from this abundance of universal reason generated by inspiration.
Likewise, from the radiance of the universal, soul was inspired.
Therefore, revelation is the jewel of the prophets, while inspiration is the
jewel of the saints.57
Fifth, tazkiyat an-Nafs method, namely the process of purification
of the human soul through the stages of takhalli and tahalli. Takhalli is
the emptying or cleansing of the human soul from immorality or
disgraceful behavior.58 As for tahalli is the filling of the soul with good
morality. This process of tahalli takes place gradually through several
maqam, namely: repentance, patience, gratitude, hope, and fear, zuhud,
fakir, sincere, alert, introspective, tawakal, love, longing, and pleasure.
This method is key to Al-Ghazali's understanding of the first and fourth
methods. In his view which has been described above, the perfect science
57
Ibid, h. 91.
Agus Sutiyono, ‚Laduni science dalam Perspektif al-Ghazali‛ Nadwa Jurnal
Pendidikan Islam Vol. 7, Nomor 2, Oktober 2013, h. 319.
58
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
was born from a soul that has undergone refinement.59 Al-Ghazali
explains that there are five things that hinder the soul in capturing the
essence, namely: the imperfection of the soul; contaminated with
immorality; obeying the wishes of the body; there is a cover that blocks
the nature of entering the soul (taqlid) and thinking illogically. 60
According to Al-Ghazali, to remove the barrier it takes effort to
return the soul to perfection. In this context, Al-Ghazali perceives that the
perfection of the soul can be done through tazkiay an-nafs.
Tazkiya an-nafs is conceptualized by Al-Ghazali based on the
assumption that the human soul is like a mirror, while science is like
images of material objects. The activities are known as a mirror that
captures the images. The number of images captured and the clear catch
depends on the level of mirror cleanliness.61 Thus, the sanctity of the soul
is an absolute requirement for the entry of the essence or laduni science
into the soul. The holy soul will be easy to accept laduni science of the
god, while the dirty soul will actually hinder the entry of laduni science.
Therefore, tazkiyat an-nafs has a very important position in the
acquisition of laduni science.
Sixth, is the method of dhikr. Etymologically, dhikr is
remembering, while the term is wetting the tongue with praise words to
God. This dhikr problem is the most important method to acquire laduni
science. Al-Ghazali saw that the importance of dhikr purifies the heart,
because of the heart is a place of entry of influences from the outside that
is the senses and sometimes from within, that is fantasy, lust, anger and
morals or human nature. Because there is a possibility of various
influences that come into the heart, man can not be separated from
anxiety that always choke his heart, anxiety is the entrance of the devil,
and the devil always breathes anxiety in the hearts of men. This anxiety
is usually accompanied by with delusions in the heart. It is only dhikr
that closes the entrance of shaitan, because the dhikr is the opposite of all
Satanic temptations, and the anxiety itself can be cut off by the
remembrance of Allah.62 Al-Ghazali believes that dhikr will open the veil
59
Amin Hasan, ‚Menyusuri Hakikat Kebenaran: Kajian Epistemologi atas Konsep
Intuisi Dalam Tasawuf Al-Ghazali‛, Jurnal At-Ta’dib, Vol.7, No.2, Desember 2012, h.
201.
60
Muhtar Solihin, Epistemologi Ilmu......., h. 93.
61
Muhtar Solihin, Epistemologi Ilmu......., h. 93.
62
Ibid, h. 94.
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of angelic nature with the arrival of angels. 63 But it is not only AlGhazali who thinks so, but the Sufis as a whole think that dhikr helps to
keep the heart of someone who wants to always remember his Lord.
In further explanation Al-Ghazali explains that dhikr is also very
functional to bring inspiration. When the human heart is clean then also
God gives inspiration to the heart. Furthermore, Al-Ghazali divides the
zikr into two kinds, pure zikr (dhikr al-khalis) i.e. zikr accompanied by
the suitability of the heart when stopping in looking at other than God.
clear dhikr (dhikr shaf) that is happening at the time of vanquished desire
because of dhikr.64 Al-Ghazali also divides the three classifications of
zikir on spiritual work, namely: first the remembrance was born with the
movement of the tongue. This is recommended in the reading of some
form of worship. Second, the dhikr sir (secret), which has the highest
position among worship and alms. Third dhikr of heart (qalb), this dhikr
appears as an incompetence to nature and bustle with lovers. So in this
third condition of dhikr man has been first stage mortal, then from that
first mortal, second mortal is obtained, namely in his condition in
struggling earnestly to God. In this condition, inspiration will be given to
him.65
I. Conclusion
The description of the methods for obtaining laduni science is
basically in an effort to get closer to God, to always submit and obey as a
process of servitude to the beloved. In this method, a picture to achieve
disclosure of hijab (mukasfah) in an effort to encounter with God needs
special efforts. So every human being has the potential to gain inspiration
on the condition of performing those methods. So that his soul is clean
and ready to do muwajahah with God, that's where the science of God
will be radiated.
Al-Ghazali holds that because the laduni science comes from God
directly into the human soul, the perfect soul. He formulates several
methods to acquire laduni science. The first method, through the search
of all knowledge and the most perfect part of a large number of available.
Second, through the method of riyadhah and muraqabah. Third, through
63
Abdul Wahhab Assyaroni, Anwar Al-Qudsiyyah fi Ma’rifat Qawa’id As-Shufiyah,
(Jakarta: dinamika berkah utama, t.t), h. 28.
64
Muhtar Solihin, Epistemologi Ilmu......., h. 97.
65
Ibid, h. 98.
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Epistemology of Laduni Science on Muhammad Al-Ghazali Thought
the method of reflection. Fourth, is the method of inspiration. Fifth, the
tazkiyat an-nafs method is the process of purification of the human soul
through takhalli and tahalli stages. Sixth, is the method of remembrance.
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https://doi.org/10.30603/au.v18i2.546