What does ilm-i ladun mean?
Apart from senses, mind and experience, Sufis (Muslim mystics) embrace ilm-i ladun as well. Ilm-i ladun is the knowledge imparted by God through illumination. The name ladun was inspired by the verse, which is about Hazrath Hızırs Knowledge. (Al-Kahf Surah, 18:65). Such knowledge is quite important. This knowledge highlights the details of events. It is a kind of gayb (unseen) or secret knowledge.
Human beings hearths are a system of sensitive recipients. A hearth acquires delicacy and grace through some principles such as dhikr, mind, asceticism etc. It turns out be like a mirror in this world. Hence, it can feel many realities and secrets without being told. Such people can obtain some favors via their sensitivity and delicacy. However, it should be kept in mind that human beings hearths are open to evil apprehensions as well as divine influences. Those who cannot distinguish between them are likely to deceive other people, and to be deceived.
In addition, those, who do not know that While discoveries depend on glosses or explanations, dreams rely on interpretations, are mistaken in that respect. Nobody can obtain a good and pure amal (deed) by dreams that contradict with the precepts and realities in the Noble Quran. Such findings should certainly be explained away. For instance, a person can have a dream in which he sacrifices his son for God. This person will definitely be the murderer of his son if he sacrifices his son. In that respect, comparing you with Prophet Ibrahim will certainly be a big mistake, for the dreams of prophets are revelations (inspiration placed in the hearth or mind of prophets by God). In the event of Prophet Ibrahim, the incident is not the sacrifice of Prophet Ismael for God but the trial of the father and his son, namely Prophet Ibrahim and Prophet Ismael.
We can note the all or some of the features below in a piece of information sent through inspiration:
3) Information about gayb (unseen things; things that cannot be sensed)
This kind of information is subjective. It does not bond other people, and it gives contentment to the person who is inspired. It relieves the ones who are bothered. Besides, it makes those who are in trouble feel better. In addition, it guides the ones who are in a sort of quest. The last but not the least, it enhances marifat (the fourth Divine door in Tasawwuf; the station at which your spiritual knowledge finds its value inside you) of arifi-billahs (Gnostics; the mature human who has attained the true knowledge of God, the Merciful, the Compassionate).
1)Imam-ı Gazali has given a lot of information about this subject in the third chapter, named Acaibul-kalb, his book called Ihyau Ulumid-din. The details can be attained in this book.
2)Nursi, Kastamonu Lahikası, p. 249
3) Bukhari, Vudu, 5
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- INTRODUCTION / EPISTEMOLOGY OF BELIEF