Is ʿIlm al-Ladunnī or ʿIlm al-Bātin
Mentioned in the Qur’an?
By citing the verse below as evidence, certain Sufi orders (tarīqa circles) claim that some sheikhs are granted hidden forms of knowledge—referred to as ʿilm al-ladunnī or ʿilm al-bātin—similar to that mentioned in the verse. Through such claims, these figures are sanctified, and the matter is elevated to the level of shirk (associating partners with Allah).
And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a knowledge.
The word ladun in the verse means from His presence, from His side, or by Him. Thus, it denotes knowledge granted by Allah and from Allah.
The Reason for the Distortion of the Issue:
The verses beginning with 18:65 and continuing through verse 82 narrate the account of Prophet Moses being subjected to instruction by a being sent by Allah. The primary purpose of this narrative is to provide lessons, encourage reflection, and teach moral discernment—emulating good and avoiding evil. However, the core reason for the distortion lies in assuming that the being accompanying Moses was a human. Based on this assumption, it is claimed—incorrectly—that since such knowledge was given to a human, it may also be granted to others, thereby justifying similar claims by later individuals.
Traditional scholars have asserted that the servant of Allah mentioned in these verses was Al-Khiḍr (peace be upon him). Numerous claims have been made regarding his true identity. Islamic scholars have variously argued that Khiḍr was a prophet, a saint (walī), or an angel. However, since the Quran provides no explicit evidence identifying this figure, such claims must be set aside and regarded as speculative.
Evidence That the Servant of Allah was Not Human
A close examination of the Qur’anic verses indicates that this servant of Allah could not have been human, as evidenced by the following points:
1. Nowhere in the relevant verses is it stated that this instructor was a human being, nor is any name assigned to him. In verse 18: 65, Allah refers to him merely as “one of Our servants.” The servants of Allah include not only humans but also angels.
Never would the Messiah disdain to be a servant of Allah, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant - He will gather them to Himself all together.
2. In subsequent verses, the servant of Allah is described as being tasked by Allah with ending the life of a young boy. This act is of critical importance in determining his identity. He explains the reason for this action to Moses as follows:
And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
The Quran clearly states that the task of ending human life is assigned not to humans but to angels:
Say: "The angel of death, who is set over you, will take your souls, then you shall be brought to your Lord."
3. The significance of the child’s death lies in the fact that he was taken before committing any sin. The Quran explicitly forbids humans from killing an innocent soul:
Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to Al-Fawahish (illegal sexual intercourse, etc.) whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause. This He has commanded you that you may understand.
From this, the following conclusions may be drawn:
1. If any human being kills an innocent person, such an act constitutes disobedience to Allah’s law. Any killing outside the bounds of justice is murder.
2. Allah does not violate His own laws. Therefore, Allah would never command a human to perform an act He has explicitly forbidden. The ruling in 32:11 confirms that the responsibility for ending human life belongs to angels, not humans. Accordingly, the boy’s death differs in no essential way from the deaths of other children who die young each day—not as victims of murder, but as lives concluded by Allah’s will. This serves as strong evidence that the servant of Allah was not human but an angel, appointed to carry out Allah’s decree at the appointed time.
3. The servant of Allah performs acts implying knowledge of the future—knowledge known only to Allah . His name is never mentioned again in the Qur’an. This further indicates that he was an angel sent to fulfill specific divine tasks, after which his role on earth was completed. This is no different from the angels sent to destroy the people of Lot, who spoke with Abraham and are never mentioned by name thereafter.
Even if we accept that the servant in the story is Khidr (peace be upon him), considering that even Moses, who was with him, did not know this knowledge and could not learn it from Khidr, we would like to ask the sheikhs of the Sufi orders: How did you learn this knowledge? What is the evidence that this knowledge was taught to you?