Definition of Karomah and Laduni Sciences
LADUNI SCIENCE
Fa wajada 'abdanmin 'ibadina atainahu rahmatan min 'indina wa 'allamnahu min ladunna 'ilman (QS al-Kahf, 18:65). Then, they met a servant from among Our servants whom We had given mercy to him from Our side, and whom We had taught him knowledge from Our side.
The science of ladunni is based on the verse above (min ladunna 'ilman). The word ladun comes from the word pepper which means 'on the side', or 'on'. Min ladunna 'ilman means "knowledge from Our side". Ibn 'Ajibah in his commentary book, Al-Bahr al-Madid explained, 'Ilmu al-Ladunni, is knowledge that flows into a person's heart without being worked on and without being studied ('ilmun yufidh 'ala al-qalb min gair iktisab wa la ta' lam).
Muhammad Husain al-Thabathabai, in Tafsir Al-Mizan, juz 13, p. 368, explains the sentence: Wa 'allamnahu min ladunna 'ilman, was not created from various epistemological causes (la shuni'a fihi li al-asbab al-'adiyah), wahbiy science (acquired knowledge).
According to Imam Al-Ghazali in the book Majmû'at Rasâ`il al-Imâm al-Ghazâlî, Knowledge of laduni is knowledge that is found in the soul from God without going through an intermediary. All of that knowledge is known substantially in the soul. This knowledge exists immediately in the form of pure immaterial substances. The position of Ladunni Science can be attributed to the first reason, such as the affiliation of Eve to Adam.
The universal mind is nobler and more perfect than the universal soul, while the universal soul is nobler and more sublime than all creatures. From the emanation of the universal mind, inspiration (revelation) is born, and from the emission of the universal soul, inspiration is born. Revelation is the decoration of the Prophets, while inspiration is the decoration of the saints. Inspiration is not revelation. It is weak when compared to revelation, but strong when compared to ru`yâ (dream). (Al-Gazali, Majmû'at Rasâ`il al-Imâm al-Ghazâlî, (ar-Risâlat al-Ladunniyyah), pp. 231 - 232).
Viewed from the point of view of the structure of knowledge that was introduced by Ibn Arabi, Ladunni Science is included in the category of secret sciences ('ulum al-asrar/the science of mysteries). As is well known, Ibn Arabi divided knowledge into three levels. First, the science of reason ('ilm al-'aql/the science of reason), namely any knowledge obtained through the results of reason experiments and its truth through empirical evidence. Anyone can have this knowledge, depending on the intensity of the seeker.
Second, 'ilm al-ahwal (the science of states), namely knowledge that cannot be obtained except through dzauq (direct tasting), such as knowledge about the sweetness of sugar or honey, the bitterness of herbal medicine, the pleasure of orgasm, the depth of longing. This science demands special requirements because it requires perseverance and inner purity.
Third, the secret sciences ('ulum al-asrar/the science of mysteries), namely the sciences that are beyond the reach of reason (fauqa thaur 'aqli/beyond the stage of rason), namely knowledge that is often termed Ibn 'Arabi with 'knowledge exhaled by the holy spirit' ('ilm nafatsa ruh al-quds/blowing of theHoly Spirit) straight into the heart (al-ru'/heart). This last knowledge is only for the Prophets and saints. (Futuhat al-Makkiyyah, Juz 1 p. 31).
Many definitions of Ladunni Science have been given by scholars, especially tasawuf scholars, but in general the criteria for Ladunni Science have the same criteria. Ontologically it is included in the category of divine knowledge, not human knowledge that can be accessed by everyone.
Epistemologically it can only be accessed and explained through the methodology of 'Hudhuri science (knowledge by present), it cannot be accessed and explained through 'Hushuli science (knowledge by correspondent). Axiologically it is certain and indeed intended to enlighten the people and the world of humanity. Ladunni science requires something very specific that cannot be obtained in other scientific worlds, namely inner purity, closeness to the Owner of knowledge, and more importantly getting the blessing of Allah SWT.
It's a shame that the existence of Ladunni Science doesn't get a respectable place or at least it hasn't been recognized as part of academic activity (academic activity) in the modern scientific world. This is because Ladunni Science has not been able to comply with standard scientific criteria or international academic standards.
In fact, around thirty scientists from the seventh to the thirteenth centuries who are very famous today generally use the principles of Hudhuri Science (knowledge by present). Now is the time for the Islamic world to revive and revive the spirit of seeking Ladunni knowledge for students. How to access Ladunni Knowledge, will be discussed in a future article.
KAROMAH SCIENCE
Karomah is a privilege that is owned by a servant of Allah SWT whose piety is clear. Usually, karomah belongs to God's lovers such as prophets and apostles to saints.
In language, karomah comes from one of Asmaul Husna, namely Al Karim, which means The Most High. In terms, karomah is a thing or extraordinary event beyond the ordinary human reason and ability.
Quoted from the book The Way to Reach God's Ridho by Abdul Aziz, et al., people who get Allah's blessings are people who are honest, pious, and always carry out Allah Ta'alaa's law. The karomah of the apostles to the guardians is explained in the Qur'an in the letter Yunus verses 62-64 as follows:
اَلَآ اِنَّ اَوْلِيَاۤءَ Allah َنُوْا وَكَانُوْا يَتَّقُوْنَۗ لَهُمُ الْبُشْرٰى فِى الْحَيٰوةِ الدُّنْيَا وَفِى الْاٰخِرَةِۗ لَا ت َبْدِيْلَ لِكَلِمٰتِ اللّٰهِ ۗذٰلِكَ هُوَ الْفَوْزُ الْعَظِيْمُۗ
Meaning: Remember Allah's saints, there is no fear of them and they are not sad. (That is) those who believe and always fear Allah. For them good news in life in this world and in the hereafter. There is no change to God's promises. Such is the great victory.
Sheikh Ibnu Atho in the book Telaga Makrifat mentions that one of the forms of karomah during the time of the Prophet was the event that was experienced by Maryam bint Imran. Maryam is said to always get food at the mihrab, even though she never left the mihrab.
The story of Maryam is enshrined in Surah Al Imran verse 37 which reads:
فَتَقَبَّلَهَا رَبُّهَا بِقَبُوْلٍ حَسَنٍ وَّاَنْۢبَتَهَا نَبَاتًا حَسَنًاۖ وَّكَفَّلَهَا زَكَرِيَّا ۗ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَۙ وَجَدَ عِنْدَهَا رِزْقًا ۚ قَالَ يٰمَرْيَمُ اَنّٰ ى لَكِ هٰذَا ۗ قَالَتْ هُوَ مِنْ عِنْدِ اللّٰهِ ۗ اِنَّ اللّٰهَ يَرْزُقُ مَنْ يَّشَاۤءُ بِغَيْر ِحِسَابٍ
Meaning: So He (God) accepted him with good acceptance, raised him with good growth and gave his maintenance to Zakaria. Every time Zakaria came to meet him at the mihrab (special prayer room), he found food by his side. He said, “O Maryam! Where did you get this from?” She (Maryam) replied, “That is from Allah.” Indeed, Allah gives sustenance to whom He wills without calculation.
Abdul Wadud Kasyful Humam in the book 40 Companions of the Prophet Who Own Karomah mentions, karomah is divided into two types, namely hisiyyah karomah and ma'nawiyyah karomah.
Karomah Hisiyyah
Hisiyyah karomah is a karomah that can be witnessed by ordinary people. For example, knowing someone's heart and telling something that has happened or will happen.
In addition, the ability to walk on water, shorten the distance traveled, disappear from sight, and the granting of prayers in the near future are also examples of Hisiyyah's karomah
Usually, this type of karomah arises from a person's limbs which include the eyes, ears, mouth, hands, stomach, genitals, feet, and heart.
Karomah Ma'nawiyah
Karomah ma'nawiyah is a karomah that is not understood by ordinary people. However, this karomah is only understood and felt by pious people.
Among the examples of karamah ma'nawiyah are the behavior of istiqomah to carry out Shari'a adab, having commendable morals, rushing in goodness, his heart being purified of traits that are not commendable such as envy, jealousy, prejudice, and so on.
Karomah is glory or honor, namely the glory or honor of Allah SWT. That is the meaning of karomah in language, from the word karoma - karim (noble).
The word karomah is unknown in the Indonesian dictionary.
What exists is the term karamah which means "glory in the form of something beyond human logic that God gives to God's saints".
In KBBI there is also the word "sacred" which is adapted from the word karomah (Arabic).
Keramat means holy and can do something beyond the ability of ordinary people because of their piety to God (about pious people)
Keramat also means sacred and auspicious which can have magical and psychological effects on other parties (regarding sacred objects or places).
Definition of Karoma
In (Arabic) language, karomah comes from one of the Asmaul Husna, namely Al-Karim, which means Exalted.
In terms, karomah is an extraordinary thing or event beyond reason (logic) and ordinary human ability that happens to a person (wali Allah).
Karomah is owned by some people who like to do good, sunnah, and have perfect istiqamah.
Allah SWT gives glory with this karomah to whoever He wants.
According to Shaykh Ibnu Utsaimin in Syarh al-Aqidah al-Wasithiyah, Ahlus Sunnah wal Jama'ah believes in the existence of karomah for God's saints. Therefore, Imam At Thahawi in his famous book of creed, Aqidah Thahawiyah, said:
We do not prioritize any saint over the prophets a.s. and we say: one prophet is more important than all the saints. And we have faith in their karomah and shohih news from people who are tsiqah (trusted) regarding their history".
The conditions for an incident to be said to be karomah, include people who are faithful, honest, pious, and carry out the Shari'a of Allah Ta'ala.
"Remember that Allah's saints are not afraid of them and are not (also) sad. Namely those who believe and they are always pious. For them good news in the life of this world and (in life) hereafter." (QS. Yunus : 61-63 ).
The verse above also confirms "every Muslim who believes and always fears is the guardian of Allah".
According to Imam Al-Quthubi, the owner of the karomah usually hides the karomah and does not show it unless there is a known good benefit.
Imam Al-Quthubi said: “Al-Karomah, one of its characteristics is hidden, while miracles are one of its characteristics; while the opinion that says al-karomah appears without any desire or request from (the owner) while what miracles appear at the time of the request of thetheir prophets were asked for proof (by their people), then signs of miracles appeared.
That is the meaning of karomah. Wallahu a'lam
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