EQ130418 Akman Brown PDF

Spring 2018
Ahmad Al-Buni and His Esoteric Model

M. Kubilay Akman and Donna M. Brown
“Magic can be briefly described as the art of influencing the course of events by the occult control
of natural phenomena through the application of ritual observances acquired through a study
of esoteric and often closely guarded corpus of knowledge and traditions, oral and written, supposedly
1, 2
achieving results not obtainable through ordinary means.”
Abstract amulets, talismans and charms, and the proper-

ties of medicinal plants.”4 There are, however,
T his article investigates the Islamic esoter-

ic/occult model of the controversial North
African Sufi, Abu’l Abbas Ahmad ibn Ali ibn
three main distinctions with respect to the Is-
lamic occult sciences. They are:
Yusuf al-Buni, whose works are widely 1) ilm al-siḥr (demonic/black magic)
viewed in the Muslim world as a part of an un- 2) ʿilm al-khawāṣṣ wa-al-ṭalāsim (theur-
orthodox, occult practice. The article begins gy)
with a discussion of the Islamic view regarding 3) ilm al-ḥiyal wa-al-shaʾwadhah (white
occultism and the various mainstream schools or natural magic)5
that are critical of these practices. Magic and The Renaissance philosopher, Pico della Mi-
its influence in the ancient and modern world randola, upheld these three basic distinctions.
are also discussed along with natural magic’s Mirandola tied the three types of magic—
compelling role in the development of modern natural, celestial/mathematical, and ceremoni-
science. In addition to touching upon Al- al/religious—to the three worlds, i.e., the sub-
Buni’s life and his primary works, this article lunary, celestial, and supersensible worlds re-
examines Al-Buni’s esoteric and magical prac- spectively. 6 Other occult philosopher’s held
tices from both an esoteric and a sociological similar views.
perspective. Its primary focus is on a series of
charms or talismans created by Al-Buni to ex- Sihr, the first type of Islamic occult knowledge
ercise control over the seemingly uncontrolla- or science, involves the invocation of infernal
ble events in life and the environment. and sublunary force, and is strictly condemned
________________________________
Overview: Islamic Esotericism
A hmad Al-Buni was a mysterious Sufi About the Author

master who lived in Egypt in the 13th Dr. M. Kubilay Akman, was born in Istanbul,
century. More will be said about him shortly, Turkey. Dr. Akman studied sociology at Mimar
but first we need to examine the Islamic eso- Sinan Fine Arts University (BA, MA, Ph.D) in the
teric and supernatural practices that formed the same city. He is the Head of Sociology Department
context in which he worked. These practices at Usak University, Turkey. His academic topics
form part of what is called ʿulūm al-ghayb or are sociology of security, sociology of arts, strate-
the “esoteric (inner) and/or occult (hidden) gic studies, esotericism and mysticism. M. Kubilay
Akman is on a number of advisory boards, such as
sciences,”3 which have been commonplace in
İslami Araştırmalar, Sosyoloji Divanı.
all Muslim countries and at every level of so-
Donna M. Brown is a long-time student and teach-
ciety throughout history. The Islamic esoteric
er of esoteric philosophy. Her background includes
and occult sciences include “divination, astrol- a career in the arts and election to public office in
ogy, dream interpretation or oneiromancy,” the District of Columbia. She has served as a Board
and those practices that deal with “the proper- Member for the Center for Visionary Leadership,
ties of the divine names, the magic of numbers and the School for Esoteric Studies where she con-
and letters, spells, sympathetic magic, sorcery, tinues as a commentator.
Copyright © The Esoteric Quarterly 51

The Esoteric Quarterly
by Sharia scholars and Islamic law. While its magic and in theurgic practice. An example of
study is permitted, its practice is ha’ram or the latter can be seen in the case of talismatic
forbidden. Practices that invoke the angels and scrolls. “Inscribed with multiple prayers and
celestial beings, and those that draw upon the supplications to God,” 10 and based on Islamic
knowledge of the beautiful Names of Allāh letter magic, verses from the Qur’an and the
(asmāʾu llāhi l-ḥusnā), and passages from various Names of God,11 talismatic scrolls
Qur’an are permitted, although they are largely were used almost exclusively as tools of devo-
hidden from the uninitiated. Such practices fall tion in an effort to bring one closer to God or
under the category of theurgy or more aptly, Allāh.
“Qur’anic theurgy,”7 which involves supplica-
tion and contemplation based on the “Science Abu’l Abbas Ahmad ibn Ali ibn
of Letters” (Ilm al-ḥurūf) and their relationship Yusuf al-Buni
V
to the ninety-nine Names of God, which reflect
ery little is known about the mysterious
His attributes or qualities.8 Included are the
Ahmad Al-Buni. He was supposedly born
subsidiary sciences of astronomy, astrology,
in Annaba, Algeria, Bune County (Constan-
alchemy and geomancy. These subsidiary
tine), lived in Egypt and died in Cairo in 1225
practices are also employed in white or natural
CE during the Golden Age of Islam.12 Al-Buni
magic as well as black magic or sihr.
was a contemporary of Ibn-Arabi, and some
Qur’anic “theurgy” or “God working” requires scholars believe that they shared at least one
both knowledge and spiritual exertion. For ex- spiritual teacher—the Tunisian Master ‘Abd-
ample, Ilm al-ḥurūf, or the Science of Letters, al-“aziz al-Mandawi13 —among the many emi-
and al-jafr, a form of gematria based divina- nent Sufi teachers of the time. He was influ-
tion, are among the most mystical and secret enced by Plato, Aristotle, Hermes, and various
sciences. Their practice requires a methodolog- Chaldean magicians and refers to them in his
ical approach, and more than a passing math- written works. Indeed, there are a number of
ematical and astronomical/astrological equivalencies between Neoplatonic philosophy
knowledge.9 Qur’anic theurgy, as the name and Al-Buni’s work. Although Al-Buni was a
implies, also entails a deep, allegorical inter- Sufi Sheikh in the Sunni tradition, he is be-
pretation or exegesis of the Qur’an and various lieved to have been influenced by certain Shi’a
other pertinent writings. movements that made use of magic letters and
Ilm al-ḥiyal wa-al-shaʾwadhah or natural mag- talismans.14
ic involves “natural” phenomena in general Al-Buni’s corpus has been among the main
with no malevolent or irreligious intent. It is sources of occultism, magic and “secret
based on the elemental force suffusing or in- knowledge” in Muslim societies, with his more
herent in any natural process. Its production is than 40 works. In addition to his Shams Al-
said to remain a secret that is only disclosed to Ma’arif, another mysterious text—Luma’at al-
practitioners. nuraniyya (Brilliant Lights)—investigates the
Most other occult and magical technologies, occult properties of the ninety-nine Names of
such as the creation and use of talismans, amu- God and advised the faithful on how they
lets, magic charms and spells, also require the could harness their supernatural power through
assistance of an expert skilled in the occult amulets and talismans. These are just two of
sciences. All these aforementioned technolo- the many highly colored texts illustrated with
gies might fall into any of the three categories tables and diagrams guiding the reader toward
listed above. Charms, amulets and spells might supernatural and divine succor. Another manu-
be classified as white or black magic depend- script of interest is Al-Buni’s Sharhu-al-
ing on the techniques used and their purpose, Barhatiyah, “consisting of a set of 24 names
although drawing clear lines between catego- from the Arabic alphabet that correspond to the
ries can be difficult. Talismans, on the other lunar mansions. The names, which are used
hand, are usually employed in white or natural for summoning or conjuration, are said to date
52 Copyright © The Esoteric Quarterly, 2018.

Spring 2018
to Enoch before being used by King Solo- Although Al-Buni’s corpus focuses on the en-
mon.”15 tire range of occult sciences, such as his com-
plex letterist cosmology, or the “beautiful
His major works, particularly Shams Al-
Names of God” and their magical and numeri-
Ma’arif (The Book of the Sun of Gnosis, a 13th
cal properties in the creation of his complicat-
c. grimoire), elements of which will be exam-
ed and abstruse magic squares and diagrams of
ined here, have been among the most widely
the invisible worlds, this article will explore
read and most influential sources for occult
his “science of charms,” which is especially
activities based on the secret symbology of
evident in Folk Islam but not by any means
geometry, numbers and letters. This work has
limited to popular beliefs and practices. But
been likened to The Three Books of Occult
before moving on to this discussion, one may
Philosophy, by Henry Cornelius Agrippa—one
well ask if these ancient texts have any rele-
of the most important sources for magic and
vance and efficacy in today’s world? We shall
ritual in the Western world.
look at them from a sociological perspective,
The current form of Al-Buni’s book consists of and not only from the perspective of esoteric
two volumes; Shams al-Ma'arif al-Anmat studies, religion, psychology and history.
and Shams al-Ma'arif al-Sughra. The book
begins with several chapters that introduce the Magic and Its influence on the
reader to talismans, magic squares and prayers Ancient and Modern World
R
for protection. Included is an all-important sec- egardless of cultural context and civiliza-
tion on “number science,” consisting of com- tion, human beings have always needed to
binations of numbers and letters that are be- exercise control over the seemingly uncontrol-
lieved to impart wisdom and spiritual devel- lable events in their life and environment.
opment, and which create a magical effect. Magic, occultism, and related practices of in-
According to Al-Buni, these occult sciences tellectual and practical endeavor have found a
are the only way to communicate with angels suitable basis to develop in this sociological
(Malā’ikah), genies (Djinn or Jinn), and spir- environment. Such practices are rooted in the
its. belief that there exists a hidden reality of ener-
Authorities differ as to the magical secret be- gies and forces affecting everyday life that are
hind the activity of the letters and numbers. concealed behind the world of form and outer
Some thought that 28 letters had an inherent appearances. Furthermore, the lines between
temper and were categorized based on the four the manifest and invisible world were thought
elements of fire, air, water, earth, or the quali- to be permeable. The world, according to this
ties by which the materia pima manifests it- view, was animated with Life. “The structure
self. The four elements have another signifi- of this world view,” according to the noted
cance in terms of their four “natures,” hot, Sociologist, Dr. Edward Tiryakian, in his On
cold, humid and dry, which correspond to the the Margin of the Visible: Sociology, the Eso-
states of the soul. Others thought that the secret teric, and the Occult, can be likened “to the
of the letters resided in their numerical propor- scientist who regards the dynamics of his
tion or their relationship to the 28 mansions of world view in terms of impersonal forces.”17
the moon. But more importantly, the science of
For Sir James Frazier, magic was also akin to
letters is to be considered triply for their: 1)
science in that it is based on man’s confidence
sonoral symbolism; 2) graphic or hieroglyphic
that he can dominate nature directly if he un-
symbolism; 3) arithmologic or numerical sym- derstands the Laws that magically govern it.18
bolism or value.16 Al-Buni seems to have ac-
His views were consistent in this one respect
cepted all of the above in addition to believing
with the Theosophist, Helena Blavatsky, who
that the number and letter science could be co-
viewed Magic “as the exercise of natural pow-
mingled with the power of the stars based on
ers,” but whose powers were Superior to the
their inherent qualities and propitious position
usual functions of nature. “A miracle,” writes
in the sky.
Blavatsky,

is not a violation of the laws of Nature, ex- thing he prefers. Thus, the exercise of magical
cept for ignorant people. Magic is but a sci- powers, at least in certain periods and places,
ence, a profound knowledge of the Occult was and continued to be thought of as an ex-
forces in Nature, and of the laws governing pression of man’s role as mediator between the
the visible or the invisible world. Spiritual- terrestrial world and the supermundane.23
ism in the hands of an adept becomes Mag-
ic, for he is learned in the art of blending Al-Buni: Sufi Sage
together the laws of the Universe, without or Magician?
S
breaking any of them and thereby violating
o how does one define the position of
Nature.19
Abu’l Abbas Ahmad ibn Ali ibn Yusuf al-
Tiryakian, writes Thomas Kearny in a sum- Buni in Islamic history? Is he a legitimate Sufi
mary of Dr. Tiryakian’s aforementioned book, or clandestine magician or a combination of
insists that rather than regarding both? The answer, we may say, lies in one’s
point of view. Hikma or wisdom, and mathe-
the esoteric and occult as vestiges of an ear-
matics, as well as letter magic, involving the
lier, less sophisticated mentality, the ra-
Names of God, was Al-Buni’s primary focus.
tionale behind this volume is to regard them
Yet his Sharhu-al-Barhatiyah or Berhatiah,
as an ever present, though usually much
although it too employed letter magic, is pri-
less visible, antithetical complement to
marily a book of power and conjuration. It
mainstream Western culture. This “coun-
serves as a guidebook for summoning the
terculture” has been a perennial seedbed of
“Djinn” or “Jinn” (spirits of fire and air that
innovations and inspirations in religion,
can be beneficent, neutral or evil), as well as
science, politics, and other domains (such
for the practice of “Red Magic,” which engag-
as art and literature),”20 medicine and psy-
es the planet Mars and usually deals with mat-
chology.
ters of love and sex. Saturn is prominent in Al-
Thus, spiritualism, magic and the occult pre- Buni’s Berhatiah and in Islamic magic in gen-
pared the ground for development in many eral.24 This planet is involved in matters having
fields. An endless stream of great thinkers, to do with concerns about creation, justice,
historians and philosophers such as Plutarch, time, power, protection and death. It should be
Pythagoras, Plato and Iamblichus were in- noted here that Al-Buni viewed the planets, the
volved in esoteric practices. Many of the key lunar mansions and the signs of the zodiac as
thinkers and “heroes of the Renaissance and spiritual beings and essential players in occult
the ‘Scientific Revolution,’ from Bruno to Pico workings.25
to Newton”21 have been “shown to be pro-
Many of Al-Buni’s magic spells were veiled
foundly occultist in orientation and methodol-
designs for multi-purpose use. They could be
ogy—and profoundly dependent on Arabic
used for fulfilling personal desires and for in-
sources.”22 One may point to the influence of
creasing personal power, or anything else that
the Islamic theologian and logician Averroes,
a person might desire, such as healing, purifi-
to Ibn Sina (Avicenna), the astronomer, thinker
cation, acquiring seership and invisibility. Yet
and physician, or Moschopoulus, a Byzantine Al-Buni’s spells and conjuration came with his
scholar who drew on Al-Buni’s works in his caveat that evil acts and intentions would bring
pure mathematical treatise on the subject of about punishment, while godly acts and inten-
magic squares, to name only a few. tions would bring about reward. Moreover,
Occultism was also responsible for the Renais- some authorities, such as Noah Gardner, have
sance view of the “Dignity” and “Divine pow- argued that Al-Buni’s spells “were intended to
er in man.” Since man, created in the image of be circulated among a closed community of
God and gifted with reason and the power of learned Sufis,”26 and were never meant for
choice, stands between heavenly and infernal broader readership among the uninitiated
realms, he can free himself from the limita- masses. Gardner goes on to point out that “Al-
tions of nature and fashion for himself the Buni intended his followers to read his core

Spring 2018
works in conjunction with one another”27 so ginnings in the first century, with its origins
that they formed a system or instrument for among Ashab al-Suffa30 during the lifetime of
thought or knowledge. In fact, Al-Buni actual- the Prophet (SAW),31 other “Universalist”
ly prohibited his followers to show or divulge views trace the pre-Islamic roots of Sufism
his works containing “the secrets of wielding back to the early Christian mystics of Syria
occult powers and the knowledge of hidden and Egypt, to the Essenes, the Pythagoreans,
forces,” as evidenced by the following injunc- the Zoroastrians and others. Jewish influences
tion from the Shams Al-Ma’arif : “It is forbid- were certainly present. During the Abbasid
den for anyone who has this book of mine in period (750–1258)—the Golden Age of Islam
hand to show it to someone not of his people in which Al-Buni lived—Isra'iliyyat traditions
and divulge it to one who is not worthy of it.”28 (the body of narratives originating
Because of the dangers inherent in magical from Jewish and Christian traditions), were
work, and the fact that the invocation of any encouraged by many Muslim scholars. Their
being other than Allāh is believed to be tanta- acceptance was no doubt based on the Prophet
mount to sorcery in Islam, a number of Mus- Muhammad’s well-known hadith, “Narrate
lims soundly reject Al- Buni’s work as clan- [traditions] from the Children of Israel for
destine magic. His work has also been criti- there is nothing objectionable in that.”32
cized as having Assyrian (typically Syrian When we compare the symbolic imagery from
Christian) and Isra'iliyyat (Qabalistic) influ- various cultures, we find a number of common
ences29 and therefore of not being entirely Is- symbols between Al-Buni and Judeo/Christian
lamic. esoteric traditions. The Star of David or the
Does this latter critique have a basis? Although Seal of Solomon (Figure 1) is among these
the traditional view is that Sufism had its be- symbols.
33
Figure 1: magical power for healing
This same symbol with different names and dean or Vedic.34 While adherents among the
with its own unique characteristics has been three monotheistic faiths recognize their com-
used in the esoteric traditions of all three mon roots and acknowledge a number of the
Abrahamic religions, as well as in the different same prophets, the more conservative elements
branches of the Theosophical Movement. Its of these faiths are not keen to acknowledge
true origins, however, are thought to be Chal- much commonality with respect to symbols.

Figure 2: The Star of David from Leningrad Codex, 1008 CE
But we must also consider that Islam is the last In the Judeo-Christian tradition, the six-
of the Abrahamic religions; therefore, it is not pointed star or Seal of Solomon (Figure 2) is
surprising to find similarities with the previous often viewed as a sign of God’s rulership and
Abrahamic faiths. Amantu (the expression of protection. It was the sign given to Solomon,
belief) in Islam includes the belief in Allāh the king of Jerusalem, by God, which allowed
Subhanahu wa ta'ala (SWT, Glory or Exalta- him to master and control the Djinn or spirits
tion”),35 his prophets and books. Shahada of the air, on the earth, and under the earth, and
(witnessing His Oneness and believing in the means by which he wrought the building of
Prophet Muhammad), is the primary and first the Temple.
step in Islam. However, as every Muslim
Yet in the final analysis, the Seal of Solomon
knows, Amantu36 includes the acceptance of
is a universal, multi-layered symbol, used to
and belief in all the prophets and holy books
represent such ideas as the six-directions of
(in their original). From this perspective, be-
space, the conjunction of Spirit and Matter in
lieving in the power of a prophet’s seal, in this
the manifested universe, and the Great Uni-
case and context the Seal of Solomon (AS), 37
verse or primordial and eternal Oneness of the
and in all the prophets, is not at all contradicto-
macrocosm and microcosm.
ry to Islamic thought. After all, Hadhrat Solo-
mon (AS), the son of David, is also a prophet in Structuring Conceptual Basis,
Islam who brought knowledge or wisdom from
God or Allāh (SWT),38 which included seals,
Theoretical and
sigils and other visual symbols. Methodological Frames
With respect to the first of the two seals above,
we might note that Al-Buni’s six-pointed star I n addition to touching upon the historical
and esoteric/occult aspects of Al-Buni’s
work, this article, as previously noted, takes up
(rubʿal-ḥizb) generally depicts Islam’s “seal of
the prophets.” But in this specific representa- a sociological approach in examining Al-
tion it provides for the miracle of healing as Buni’s work. As such, it seeks to touch upon
well as protection. In other representations, as human conduct, cultures and societies in order
a pentalpha, it retains its use as an ancient sign to explain and predict human behavior and
for conjuring spirits and spiritual forces. How- interaction. A social science approach neces-
ever, its usage is dependent upon the user’s sarily involves working with certain primary
character and spiritual stature. According to concepts, such as the physical and spiritual
Hafez, a 13th century Persian Sufi Master and environment, social structures, functions, forc-
poet, “A man must be a Solomon before this es and goals. In this article we will look for
magical seal will work.”39 certain fundamental concepts i n t he s ociology
56 Copyright © The Esoteric Quarterly, 2018

Spring 2018
of religion, which will not only be useful in Islamic religion; however, Islamic sociology is
our study of Al-Buni, but also in any context a part of the intellectual activity in the circle of
on religious topics and issues. Islam undertaken by Muslim scholars. The first
definition is a secular position. The second is
The Sociology of Religion is a sub-discipline
an aspect of the religion in which Islam is
of sociology that focuses on the collective so-
viewed as part of a comprehensive reality.
cial dimensions of religion, relations between
religion and society and the analysis of reli- According to Samiyah Mustafa Khashshab,
gious groups and related processes. When so- Islamic sociology is the discipline of analyzing
ciologists of religion concentrate on the inter- the data regarding Islamic thought. From a his-
relations between societies and religion, they torical perspective this discipline investigates
notice a relationship between religion and so- historical issues, values, thoughts, etc. using a
cial stratification40 This relation has a dynamic scientific approach.43 Khashshab claims that
nature; for example, sometimes a similar social Islamic sociology has focused on the following
phenomenon may appear differently within subjects:
different social classes, groups, ethnicities, etc.
1. It examines the main religious founda-
Hence, religion has a vital role in society and
tions of society as an introduction to
is impacted by general social influences.
the social doctrines of Islam from a
Dr. Mustafa Aydin, one of the outstanding au- sociological perspective.
thorities in Turkey on the sociology of reli- 2. Islamic sociology analyzes social sys-
gion, emphasizes the importance and role of tems and the epiphenomena related to
differentiation in society and their influences them and their structural dimen-
on religious life. Although Islam is strongly sions/functions in a comprehensive
opposed to inequality of any kind, stratification way.
develops when some groups have more access 3. It focuses on the pioneers of social, an-
to power, privilege, information and other re- thropological and scientific thought in
sources. Islam, such as Ibn Haldun, Farabi, Ma-
sudi, Ibn Sina, etc.
Theories in the sociology of religion provide a
4. Islamic sociology examines the contri-
dual perspective on social stratification. On the
bution of Islamic thought to the uni-
one hand stratification influences and is re-
versal values of social thought in order
flected in religion; on the other hand reli-
to provide a detailed analysis of this
gions/religious social orders have their own
intellectual process and to protect Is-
hierarchies, along with different layers of au-
lamic thought from external blockages,
thority and knowledge. Sociologists have been
which create crises.
attentive to stratification between different re-
5. It seeks to find scientific social laws,
ligions as a way of understanding rituals, be-
and to understand societies based on
liefs, religious doctrines, social reflections and
these laws.44
moral values. In Islam, mainstream religious
practices are directed by scholars, different This model is, of course, open to discussion.
madhab’s or schools of Islamic jurispru- The point as to whether there are “laws” as
dence41, Sufi orders “and folk-Islam” have as- defined by positivist sociologists is especially
sociated but sometimes separate approaches to vulnerable and not really a strong argument
religion.42 Although they share a foundation of after all the critical theories and philosophical
common beliefs and core practices, the picture critiques of Western thought since the last
is varied, sometimes in a contradictory way. quarter of the 20th Century. Despite these is-
sues, Khashshab’s efforts to establish a socio-
In this article we will be referring to either the
logical model, is an important endeavor.
“sociology of Islam” or “Islamic sociology.”
We recommend the following language for All these discussions about the sociology of
these terms: The sociology of Islam can be Islam show us that regardless of the various
seen as a sociological practice focused on the theoretical positions, Islamic practices should

be considered in a societal context and as an hidden meanings and powers of letters (huruf),
historical influence. We can focus further on and numbers, and their interrelations with as-
Al-Buni’s esoteric work now, referring to nec- trologic incidents.45 He begins to reveal these
essary sociological concepts when it is re- secrets from the onset of the first chapter.
quired.
Al-Buni’s esoteric model is like a web knit
Looking at Al-Buni’s Works with letters, numbers, words and their mean-
ings and functions being operative on different
I n the first chapter of Shams al-Ma'arif al-
Kubra—his major work—Ahmad Al-Buni
gives the clues towards his methodology in
levels. His major works can be seen as a map
of this mysterious universe of hidden
knowledge.
occult sciences. He emphasizes the esoteric/
Figure 3: A 17th Century manuscript page from Shams al-Ma'arif al-Kubra
Shams al-Ma'arif al-Kubra has been read and course of events, whether they relate to the
its occult practices have been used for centu- inner psychological or spiritual life, or social,
ries in all Muslim countries. We might ask secular living.
what motivated people to seek help from such For Al-Buni, like all Sufi masters and the ma-
a deeply esoteric source. Why did people make jority of Muslim ummah (nation), the ninety-
amulets and talismans (derived from the Greek nine Beautiful Names (Asma’ul Husna) of God
verb “teleo,” which means to accomplish or embody the spiritual attributes of His essence
bring into effect), modeled upon the instruc- and can be invoked to affect change in one’s
tions in his books? The motivations are as dif- self, in others or the world. Even Muslims who
ferent and numerous as the many different are disinclined to accept esoteric practices usu-
types and classes of people who sought to use ally admit that Allāh’s (SWT) different names
them. Each case, locale and social group, re- harness specific energies when recited by the
quires a different sociological research to un- believer.
derstand the deeper reasons; but in general
terms, all of these individuals and groups Let us look at some of the names and the dif-
sought to invoke transcendent energies and ferent powers that can be activated through
forces in order to influence or alter the normal these recitations. For instance, Al-Buni says

Spring 2018
that when someone recites the name Al-Alim An important element of Al-Buni’s occult
(The Knower of All) often, he or she gains the symbolism deals with the many different sides
ability to speak with hikmah or divine of social life, not just with the esoteric or reli-
knowledge and wisdom. The name Al-Qawiyy gious aspects. The practices recommended in
(The Possessor of All Strength) provides di- his works are mostly focused on finding solu-
vine protection and security when properly tions to social problems invoking such things
recited.46 Recitation of Al-Barr (The Doer of as: money, health, jealousy, love, diseases,
Good) results in the beautification of all states, disasters and psychological issues. Sometimes,
both materially and spiritually. Recitation of he advises working with a group of images,
Al-Adl (The Just) inspires one to be balanced which are spread through his works, in order to
or just in his/her every deed.47 In addition to create a sort of interconnected sacred geome-
providing a detailed elucidation of all the hid- try.
den powers of the 99 Beautiful Names, Al- It must be stated here that the charms that will
Buni offers additional occult practices con- be explored here are full of hidden significanc-
nected to the recitation process, which are not es pertaining to the names of God, prophets,
common in mainstream Islamic practices in- stars, mansions of the moon, angels and jinn,
volving the Qur’anic names of God. as well as to numbers and passages in the
Occult science, according to Rudolf Steiner, is Qur’an, all of which are deliberately veiled and
in “a position to penetrate far deeper into the hidden from the uninitiated. Furthermore, dif-
being of things than can be done by ordinary ferent individuals and groups provide dissimi-
perception”48 and this tendency to perceive lar interpretations involving the meaning of
more “deeply” is common to both the Eastern numbers. Various prayers and other key com-
and Western esoteric traditions. However, it is ponents in making and using these charms are
essential to remember that for the true initiate missing. Therefore, a complete interpretation
there is neither West nor the East; there is the of the images presented herein is beyond the
same Ocean of Light from which and to which scope of this article.
the different paths or rivers flow. Winning in this World with “Divine Pro-
Occult symbols and other forms of symbolism tection”
have been an important part of religious life
The ultimate purpose of Islamic mysticism is
for thousands of years. “Symbolism is,” ac-
to know Allāh and to attain peace and joy in
cording to Herbert Silberer, “the most univer-
the endless, eternal life, in other words to re-
sal language that can be conceived. It is also
store oneself within the primordial state of fitra
the only language that is adapted to the various
as described in the Qur’an. However, in addi-
degrees of intensity as well as to the different
tion to providing a methodology for knowing
levels of the intro-determination of living ex-
God, Al-Buni seems to have wanted to offer
perience without requiring therefore a different
people tools to help them through the trials and
means of expression; for what it contains and
tribulations of every day life.52 Success and
works with are the elementary types them-
achievement in the world are also important.
selves [or symbols which are as adequate as
That is why millions of people have been prac-
possible to them] which, as we have seen, rep-
ticing activities of this kind for centuries.
resent a permanent element in the stream of
There are many earthly gains on which people
change.”49 The universal essence of esoteri-
may focus. For instance, love, good health,
cism may appear in different locales or “ac-
economic advantages and financial plentitude
cents;” however, what is being sought is al-
are among the desires of this world. The fol-
ready seeking to be found. The sacred Hadith
lowing charm (Figure 4) is suggested by Al-
Qudsi 50 attributed to Allāh (SWT) says: “I was
Buni for financial gain and security.
a hidden treasure and I loved (ahbabtu) to be
known, ...”51

53
Figure 4: Charm for economic power
In Islamic and Sufi traditions numbers are seen center of the pentagon are Nour or Nur (light
as messengers. The above charm (Figure 4) or irradiation), Nafie (welfare or benefit), and
consists of multiples of 4 and 5 “n’s” (‫)ن‬, signify beneficent light, and financial gain and
Nun’s or Noon’s. In the Sufi tradition the num- security as mentioned above.
ber 4 generally corresponds to the profane The charm is to be carried in the wallet by the
world, while the number 5 signifies constant person who wants to have financial abundance
appearance and manifestation. N or Nun or preserve wealth. From time immemorial
means, among other things, “arising,” or “gen- humans have sought wealth and worldly pow-
eration,” as in a sprouting seed or the seeds of ers. Although greedy, self-seeking is certainly
the future. contrary to spiritual values, it is important to
In the Abjad number-letter system, Nun carries have one’s physical/financial needs met so that
a numerical value of 50, which by itself repre- one is not locked in misery and struggle. Fur-
sents benefit. There are a total of 45 n’s or thermore, sufficient finances provide a meas-
nun’s (‫ )ن‬in the above charm. In the Abjad ure of security and the freedom to pursue more
system the number 45 represents the planet lofty goals, such as directing financial abun-
Saturn and the archangel Uzrā’īl (also Azrael dance to those in need. Indeed, as one of the
and Izareel).54 The 4+5 gives us the number 9, five pillars of the faith, Islam places an empha-
a number connected to the idea of attainment, sis on charity or zakat. But Muslims believe
satisfaction and accomplishment. We might that charms such as the one above tend to be
also add that the number 9 leads to 1 and the ineffective if one’s intentions are impure, and
beginning of a new cycle. The names in the can create problems for the user.

Figure 5: Geography, Meteorology and Astronomy Chart55
Al-Buni’s esoteric model is also designed to and conditions that people who are wise can
focus the awareness on energies and forces in learn to understand.
the environment and nature. His comments
The chart resembles a Feng Shui compass,
suggest that geographical, meteorological and
which is used for determining favorable or un-
astronomical realities are foundational to oc-
favorable areas and formations. The common
cult practice.
thread between Al-Buni’s occult knowledge
The above chart (Figure 5), consisting of a star and Feng Shui is spatial awareness. Spatial
or stellium and concentric circles, explains the awareness is essential in all traditional ways of
various wind patterns in the seas and the 32 knowledge since it involves the ability to rec-
winds of the oceans, such as Poyraz, which ognize one’s self and the objects in one’s envi-
refers to the cool northeast wind, along with ronment in terms of harmonious relationship.
the names of certain stars and constellations With such knowledge the winds, the seas and
(such as Simak or Arcturus, and al-Akreb or stars, can by Allāh’s will, be pressed into ser-
Scorpio) in order to provide a sense of direc- vice for humanity. Thus, this chart provides
tion, since as the Qur’an states, they are signs some of the coordinates for earthly living.
56
Figure 6: for finding the lost

The above charm (Figure 6) in Al-Buni’s eso- This charm or talisman, like many others con-
teric system is used to help find something or tained within Al-Buni’s works has an accom-
someone who is lost. This figure contains a panying prayer written in Arabic.57 Typically,
five-pointed star or “guiding stellium.” Such a for charms, Al-Buni outlines a triple applica-
stellium might also be used as a tool for sum- tion model:
moning, but it also reminds one of the five pil-
1. The symbolic element, or figure
lars of Islam, the five daily prayers, and light
2. The recitation of a prayer or a divine
or knowledge, The star itself is composed of
name
triangles, which figure prominently in Islamic
3. Physical practices (such as the incor-
art, architecture and Islamic esoteric practices.
poration of certain materials or combi-
The triangle is an ancient symbol having many
nations of materials, specific actions or
hidden meanings. Among its many signifi-
movements, etc.
cances in Islam, it symbolizes unity in diversi-
ty, the synthesis of various virtues, the forces Working with Al-Buni’s charms, talismans and
of life and the point where matter and con- amulets also involves the cultivation of certain
sciousness connect with the higher realms. Its psychological attitudes in the mind of the prac-
use here may be to Sumarian and Akkadian titioner. However, little research involving an
cuneiform texts as a tool that brings brightness interdisciplinary approach in the fields of soci-
to regions not warmed or lit by the light. Some ology, religious studies, psychology and an-
of the words the charm contain are: “Allāh,” thropology has been conducted into this aspect
“the one everlasting, “ and “Salim,” meaning of Al-Buni’s work thus far.
“safe” or “undamaged.”
58
Figure 7: Healing for Poisoning
Figure 7, along with several others in Al- one undertakes a task with full, concretizing
Buni’s work, also utilize the geometry of the energy.60
triangle. This charm uses the letter “t” or Ta T or Ta is usually categorized as corresponding
(‫)ت‬, a Sun or solar letter with a numerical val- to the element of air, but also to the earth ele-
ue of 400 > 4, which is connected to the idea ment in some systems. This particular talisman
of “ending,” in some Sufi orders,59 as in the is used to heal a person who has been poi-
four phases of the moon: crescent, waxing, full soned, especially one who has been bitten by a
and its eventual waning, as well as the four venomous snake, insect or scorpion. However,
elements, the directions, seasons, the four hu- its healing powers are only activated with the
mors—warm, cold, dry, humid, etc. Hence, addition of certain ritual practices and the in-
four is a symbol of the manifest world and spa- clusion of various materials, such as water,
tial order. The number four can also mean that silver and camel leather. The materials used in

Spring 2018
the making of charms like this one were based ar-raḥmāni ar-raḥīm. It can be translated
on the Laws of Antipathy and Affinity.61 roughly as: “I begin in the name of Allāh, the
Among its other uses is the healing of viral Most Compassionate, the Most Merciful.” Al-
diseases, such as pox.62 Work with this charm Buni maintains that anyone who carries this
must be accompanied by the recitation of a talisman or charm is given the power to arouse
special prayer. a higher sympathy in the people around him or
in his social circles.63 This is grounded on the
The charm below (Figure 8) is an expression
idea that the user’s first action is based on the
of Basmala the name of the incipient or open-
blessings of Allāh or God, who is the source of
ing lines of the Qur’an, which reads bismillāh
all action and aid.
64
Figure 8: Esoteric writing of Basmala
This same charm can also be seen as a way to brew Shekinah. Shin is also one of several let-
increase leadership skills, when the charm is ters in the Arabic alphabet that is constructed
prepared and used in the prescribed way. To- of three upward lines with three dots above,
day, individuals, especially those in the profes- which might be said to represent the Kingdom,
sional sphere who are seeking to be more ef- and the King-like qualities of majesty and dig-
fective may receive help from life coaches or nity. Hence, this charm is thought to impart
mentors. In the past, this charm had a similar majesty and dignity to the user.
function. People’s needs remain the same
The person working with this charm must re-
while the tools to achieve them continuously
cite a special prayer, which is said to invoke
change.
the service angel of this letter whose name is
One of the most mysterious occult practices in Jibr’il, also spelled Jibreel or Gabriel, and
Shams Al-Ma’arif concerns the Arabic letter whose name in the Abjad system has a value of
Shin, (‫ )ش‬Sheen or Šīn, as can be seen in the 245.65 The number 245 is the same number as
charm below (Figure 9). Shin is a solar letter ar-ruh, or Spirit.66 The appearance of the angel
with a numerical value of 300 and is related to carries a potent spiritual energy since angels
the element of fire. This charm has a connec- are beings that dwell in the presence of God or
tion to one of the Asma’ul Husna or 99 Beauti- Allāh. They are most often thought to be light
ful Names, Al Quddus (‫)القدوس‬, The Most Ho- or fire beings that serve as intermediaries be-
ly, which begins with the Arabic letter Shin. tween the heavenly and earthly realms. Hence,
The letter Shin symbolizes the presence within Islamic esotericism, like any other esotericism,
and equates to the Arabic Shakina and the He- can give entry to supermundane dimensions

that are not yet explainable by the current state appeared to Muhammad in the cave of Hijra
of scientific knowledge and the methodologies and revealed the Qur’an to the Prophet. Thus,
of the hard sciences. he is the bearer of revelation and inspiration.
The service angel Jibr’il is one of the most Jibr’il also has the ability to protect and purify
important angels in the Qur’an. It was he who and to breathe Allah’s spirit into a person.
Figure 9: The charm of Shin
Figure 10: Charm for barakah and protection
(Figure 10) can be used for those in search of be kept in the shop, office or place of work.
barakah (divine blessing and plentitude). When used for protection, the individual needs
Barakah can be sought for pious motives to keep it on his or her body.67 This particular
where it expresses as a flow of blessings and charm is composed of an esoteric combination
the experience of a closer connection with of text, letters, a 3 x 3 magic square and num-
Allāh (SWT). It can also be sought in business, bers reminiscent of certain Qabalistic charms.
or for protection from the evil eye and envy. We can see that ancient esoteric knowledge
When it is used for business, the charms must was employed for both earthly, pragmatic rea-

Spring 2018
sons, and for spiritual reasons. The very same charm below (Figure 11). Ra is considered to
charm was often designed with a dual purpose be a “Sun” letter with a value of 200 in the
in mind: for acquiring spiritual and/or materi- Abjad System. 70 There are 24 “Ra’s” in the
al/practical benefit. The use of esoteric charm below. Thus we have 200 x 24=
knowledge for materialistic or purely earthly 4,800=>12 and > 3. The number 12 signifies
motives has been, and still is, a common fact completed perfection and is associated with the
of life. Such use extends to temples, churches name Allāh (ALLH), which equates to the
and other places of prayer and worship where numbers 66 => = 6+6 = 12. Twelve is also a
petitioners seek to apply for divine and/or number that figures prominently in the Qur’an
earthly aid. and in nature, having to do with, among other
things, perfection, completion, and periodic
Many of the charms in the Bunian corpus are
movements and circulations. Twelve is the
used for the healing of the sick. In order to heal
higher octave of 3 and is an indicator of great
a person one should know the name of the dis-
understanding and wisdom.
ease. Here, there is a semiotic68 connection
between the name and disease itself. Knowing The number 3 represents synthesis and a se-
the name allows for a shift to another signify- quence of spiritual events relating to manifes-
ing level where the first letter of the name is tation. Verse 1: 3 in the Qur’an, corresponds to
used along with a recitation to call in the “ser- the number 3 and to Allāh’s compassion and
vice angel” that corresponds to that name. This mercy. The number 3 also corresponds to
chain of semiotic levels serves to provide heal- unicity, as well as the three important steps or
ing to the sick person.69 Such alternative medi- degrees in Islam: Islamic law (shari’a), spir-
cal practices have both spiritual and physical itual path (tariqa) and divine Truth (Haqiqa).
components akin to that of Ayurveda and other
In Sufi traditions Ra “is symbolic of Tawhīd,
holistic approaches to healing. There is of
unity oneness with Allāh. The letter Ra or R,
course a psychological dimension that comes
represents return of all things to the One,
into play with respect to healing outcomes.
which is the principal reason for existence.”71
Such research is beyond the scope of the pre-
Ra appears in Ar-Rahman (beneficent), the
sent article and should be approached separate-
first of Allāh’s attributes, and in Ar-Rahiym
ly based on sociological and anthropological
(merciful), the second attribute or beautiful
methodologies.
name. Working with this letter, like all other
The Arabic letter “r” or Ra ( ‫)ر‬, and its myste- letters, necessitates proper timing and special
rious functions require a special focus in the conditions.
Figure 11: The Charm of Ra Letter

This same letter is used in order to increase the angel Dahariel is seen as the Guardian of First
yield of fruit bearing trees. The service angel Heaven, although Jibr’il or Gabriel would
of the letter Ra (‫ )ر‬is called Dehiryâil or Da- seem to be a more likely candidate.
hariel, and is viewed as an angel of the Fifth When Dahariel is invoked with the aid of the
Heaven (which is likened to Edenic state), and suggested prayer the angel will assist the caller
one of the angels charged with maintenance of in any way.72 Thus, this charm, according to
existing things. In some systems, however, the Al-Buni’s esoteric teachings is quite powerful.
73
Figure 12: The powerful circle from a Chinese Shaykh
The circular charm above (Figure 12) is one of essence of Being.75 In this charm or talisman
the most powerful in the Bunian corpus. One Allāh is referred to as “the King of Judgment
of the distinguishing characteristics of this Day.” The four corners of the charm contain
charm is the repeated script for the name of the names of four archangels: Jabr’il or Gabri-
God or Allāh (‫ )الله‬Allāh is the Supreme Di- el, who delivers revelation; Israfeel or Rapha-
vine Principle in the Arabic language. The idea el, who blows the trumpet of destruction and
of absolute “unicity” and the One and the resurrection, Mikaaiyl or Michael, whose role
Many is expressed in the name Allāh. The is to provide material and spiritual sustenance,
“…first syllable is short, contracted absolute, and Uzarel or Azarel, the Angel of Transfor-
while the second is long, expanded and infi- mation and Death, who is directed by Allāh to
nite…”74 Thus, the name Allāh seems to have take the souls of the deceased from the body.
a specific mantric quality deliberately formu-
According to Al-Buni in his Shams Al-Ma’arif,
lated to communicate the idea that there is one
this symbol was originally given by a Chinese
sole divinity having the potential for duality
Shaykh, probably a Sufi master, in possession
and infinite possibility. According to some
of certain esoteric secrets. Among the many
scholars, the word Allāh comes from the word
benefits (health, success, etc.), of the charm, it
waliha, which combines the idea of total love
is said to attract love and respect to the one
with that of Being beyond all constraints of the
who carries it on his or her person in the pre-
mind. The name is comprised of two syllables,
scribed fashion. It is also claimed that through
“Al” and “lah.” Al is affirmation. Lah is nega-
the power of this circle, Hadhrath,76 or Jesus
tion or no. The name Allāh both affirms and
Christ (AS) was resurrected bodily from the
negates, thus it refers to the still point that
dead.77
transcends both and which gives entry into the

Spring 2018
The example above shows that the knowledge been used for meditation, concentration or a
of Al-Buni’s corpus extended beyond the Ara- for creating a pattern of energy or force.
bic world and North Africa. In this charm we
The names in the middle of the grid refer to
see the transfer of knowledge between differ-
Allāh and his primary prophets, i.e., Abraham,
ent parts of the world where Islam spread.
Jacob, Muhammad, Suleiman (or Solomon),
Al-Buni provided only limited information Zakaraia, Ishmael, Younus or Joseph, Jesus,
concerning the charm below (Figure 13).78 We Moses, Elias, Lut or Lot, etc. Belief in
know that he deliberately excluded certain eso- apostleship exists within the framework of
teric information from his books to safeguard it Tawhid (Unity), and the prophets form a unity
from the ignorant or unworthy. That means and wholeness in regard to the historical chain,
that facets of his esoteric knowledge were and the main theme of their messages.79
probably handed down to his disciples by oral
The names of prophets and religious figures
transmission.
are thought to have the power to protect an
The geometric arrangement of this charm, individual by acting as conduits between these
however, is most interesting. The charm seems holy figures and anyone carrying the charm or
to be a geometric yantra of sorts that may have talisman.
Figure 1380
Figure 14 below, serves to ensure love been counter clockwise circumambulations

tween two persons. Rose water is used in con- around the Ka’ba in Mecca, the Seven Sleepers
junction with this charm as well as some of the of Ephesus and so forth.82 “An allusion made
individual’s personal belongings. The charm to the number seven in the Qur'an typically
also includes a special prayer.81 There are sev- includes references to God as the all-powerful
en five-pointed stars in this charm. Seven is an creator. Thus, the number 7 is directly linked
important number in Islam. The Qur’an con- to the power of the divine and has great sym-
tains 25 references to the number 7, such as the bolic value as an expression of Muslim belief
seven heavens, seven hells, the seven periods and the miracles of God.”83 In some Sufi tradi-
of creation, seven paths to enlightenment, sev- tions, the number 7 is related to the seventh

paradise of intimacy or the relationship of the numbers: a number nine (٩), two number
lover to the Beloved or Divine. eights (٨), another nine (٩), the letter “t” (‫)ط‬,
having an equivalency of nine, the Arabic
In addition to the number 7, the number 5 fig-
number one, Alif (١), and two more “t” each
ures prominently—the five elements of which
have an equivalency of nine. Hence, we have:
man is made, which corresponds to the five
9+8+8+9+9+1+9+9=71> 8. In addition to per-
healing elemental breaths in some Sufi practic-
taining to the 7 heavens, 7 can pertain to the
es, the five daily prayers, five pillars of Islam
seven levels of the heart and the seven eternal
and the five categories of Islamic law. Hence,
attributes of God’s essence. The Number 1
the five-pointed stars included here might well
symbolizes primordial unity, the very essence
serve as a reminder of the importance adhering
of the Divine, and the First Cause. Taken to-
to basic tenets of spiritual life as a foundation
gether 71 might be interpreted as Allāh—the
for any endeavor. This same number is also
One—and His creation in its Fullness. As for
associated with the Ishtar and the planet Ve-
the number 8, Muslims and Sufi’s believe that,
nus, which rules Friday and the fifth “paradise
among other things, this number signifies the
of bliss” in some Sufi traditions.
eternity of life, the eight angels that carry out
The Love charm, reading from right to left, God’s plan, and to one or more of the eight
contains a combination of nine letters and gardens of Paradise.84
Figure 14: Love Charm
It is interesting to note that rather than viewing Triangles, as previously noted, figure promi-
love as a natural organic process, many civili- nently in Al-Buni’s work as an esoteric medi-
zations sought to ensure love or attraction be- um for establishing good relations and positive
tween the sexes by exerting some kind of in- energy with a bride who is about to be married.
fluence upon one or both of the individuals Figure 15 below is employed for just this pur-
involved. Such practices were not rooted in pose. We might note here that the triangle is
natural or mutual attraction between the sexes. said to represent the union of the male and the
Rather, they were often enacted for pragmatic female that creates a third entity or thing. Tri-
and/or for purely selfish reasons, but they angles also represent a strong foundation and
could also be used to heal marital strife or re- stability—key factors in a good marriage.
kindle desire for married couples.

Spring 2018
Figure 1585
Although the purpose of (Figure 15) has not entities and energies having spiritual power.86
been revealed, the charm consists of a triangle, Al-Buni’s frequent use of the triangle and oth-
a Pythagorean and Sufi symbol for completion. er esoteric symbols in his corpus incorporates
The triangle is surrounded by 7 “Ta’s” or many of these meanings.
“Taa’s (‫)ت‬, and contains 3 “M’s (‫)م‬. The letter
“The Universe,” as Helena Blavatsky under-
Ta has a numerical value of 400 and is related
stood, “is guided, controlled, and animated
to the element of air. The letter is important to
from within outwards by an almost endless
Sufis because it is the first letter of Tawhīd or
series of Hierarchies of spiritual and divine
God’s oneness and unity. Ta is related to di-
beings.”87 This idea is in accord with the Is-
vine ecstasy, the perfection of the senses and
lamic tradition of Angels (Malā’ikah), which
the experience of the Adamic state. M, Mim or
are created from light, and Djinn,88 which are
Meem has a value of 40 and corresponds to the
comprised of smokeless fire. These unseen
element of fire. The number 40 could be a ref-
spiritual entities and creatures are said to exist
erence to a symbolic period of time or seclu-
in a parallel world to humans, but interaction
sion (forty years and/or forty days) needed be-
between them is indeed possible. The triangle,
fore spiritual revelation and guidance can be
in addition to other charm and talisman sym-
gained. The letter M also pertains to the mes-
bols is used to invoke these spirits who then
sengers of Allāh, such as Muhammad, who are
serve as intermediaries between humans and
the heralds of revelation.
God. Such beliefs and practices in Islam and in
As previously mentioned, Al-Buni uses the the other esoteric traditions reveal the univer-
figure of the triangle quite frequently in his sality of the esoteric sciences.
work. The triangle is a symbol of great esoteric
significance and figures prominently in Islamic Analysis
art and architecture. The triangle, which repre-
sents nexus and the power of three, is em-
ployed to explain how forms came into exist-
F rom the dawn of time human beings have
needed shelter, safety and peace from a
world that was largely beyond their compre-
ence. This figure is also an important symbol hension. Religion, in one form or another, has
in Western esotericism. It is the Triad of Py- provided humanity with meaning and an ex-
thagoras and its sacredness is derived from the planation of the energies and forces at work in
fact that it is made up of the monad and the the world. Furthermore, religion has given
duad. Triangles were believed to represent the humanity a means of acquiring a measure of
balance of opposites and their eventual synthe- power over the world of invisible energies and
sis. Some occultists also use the triangle as a forces that would otherwise seem to be beyond
summoning symbol in order to call in specific their control. Religious practice, as the Polish

anthropologist Bronislaw Malinowski (1884– Ninety-Nine Names signify the many different
1942) explained, “is an active organized effort attributes of the One. In Al-Buni’s corpus,
to remain in touch with supernatural powers, to when the Names or Asma’ul Husna are written
influence them, and to respond to their bid- or spoken the specific attribute or some preter-
dings.”89 Individuals have empowered them- natural or magical effect can manifest in the
selves through these “organized efforts” in an user’s life. But it should be noted there that
effort to control or collaborate with supernatu- from an Islamic perspective any change or
ral powers. Al-Buni’s corpus perfectly exem- transformation that results can only happen
plifies this effort with its focus on the esoteric through the Will of Allāh (SWT).
or inner knowledge (batin) within the Islamic
As mentioned above, from an anthropological
faith.
perspective humanity necessitated a religious
Al-Buni’s esoteric/occult methods of religious support for dealing with these problems.
practice provide a gradual, multi-layered mod-
The French sociologist Emile Durkheim, who
el for purposefully invoking and directing su-
established the academic discipline of sociolo-
pernatural energy and force. This model can be
gy and the social sciences, held that there are
visualized as a pyramid-like system. The base
strong connections between religion and hu-
of the pyramid is comprised of humanity’s un-
manity’s need for social stability and equilibri-
ending need for such things as protection,
um in the face of the challenges that they en-
health, power, authority, love, friendship,
dured in their contacts with the world.90 Durk-
peace and wealth. The underlying motives that
heim also maintained that: “people experi-
fuel humanity’s needs and longings are as var-
enced a fundamental need to create and experi-
ied as the many different needs and desires
ence the sacred because of their innate sense of
themselves.
being part of a greater whole.”91 Therefore,
The sides of the pyramid are represented by both mainstream and esoteric religious practice
the charm and its related rituals. The visual served as a means of achieving stability, pro-
design of the talisman or charm utilized differ- tection and integration within a given society
ent geometric forms, colors and materials, such and the greater whole. Religious and occult
as, stone, metal or wood, as these were associ- rites also provided a sense of empowerment
ated with certain planets and numbers. Certain and security in a world full of ambiguities.
practices also involved burning, melting and or This is especially the case with respect to the
burying as a means of strengthening the application of “secret knowledge” due to its
charm’s power. The vast majority of Al-Buni’s more exclusive character. The power acquired
charms must be made by a specialist practiced through access to hidden knowledge has, in
in the occult arts. Those who intend to put the many instances led to fame and notoriety. Such
charm to use may also require the guidance of attention, through the centuries, inevitably led
a specialist. to the blending of hidden knowledge with dif-
ferent forms of “folk religion” and to syncretic
The upper point or apex of the pyramid serves
belief systems. This is precisely what hap-
as a gateway between the one who needs the
pened with respect to certain facets of Al-
charm or talisman and a power at a higher lev-
Buni’s esotericism, which gained widespread
el. In most instances, this would be the specific
appeal in the popular culture of Islam. It must
angel who is responsible for facilitating the
be noted again that the specific details of the
work. However, between these two layers
certain esoteric technologies are still more or
there are multi-facetted connections taking
less hidden from the non-initiate.92
place either on a parallel level or a much high-
er plane. This is especially the case with re- Different forms of religious culture have pro-
spect to the use of the Names of God (SWT), vided various levels of compatibility with so-
since their specific use not only provides pro- cieties. It is suggested that “the form of reli-
tection, but a pathway to the highest supreme gious culture which is perhaps most compati-
power or Allāh (SWT). In Islam, Allāh’s (SWT) ble with modernity is that which grants a lim-

Spring 2018
ited scope to the sacred and which promotes a method open more earthly doors with strate-
low degree of integration between corporate gies aimed toward winning in the world. This
and individual value systems.”93 According to is the picture we see when we look at Al-
Richard Fenn, Buni’s works and practices through the prism
of sociology of religion. Where he fits in the
It is occult and esoteric religion which best
history of thought, and what his real intentions
exemplifies this type of religious culture. It
are, are entirely different issues, which are best
can be practiced without coming into con-
studied by Islamic historians.
flict with everyday occupational roles since
it confines itself to particular times, places, Conclusion
objects, and issues. It provides an ecstatic
and magical form of activity and an oppor-
tunity to indulge in the irrational against the C haos is the unknown circle that human
beings and societies are not keen to enter.
Order is the safe environment in which all the
enforced rationality of formal and bureau-
cratically structured organisations and roles values of civilization have sprung. But, as the
of everyday life.94 ancient Latin expression Ordo Ab Chao 96indi-
cates, without chaos or disorder there would
Because of this compatibility, Al-Buni’s never be order. Hence, understanding “Order”
charms and esoteric practices have survived requires an understanding of “Chaos.” They
for centuries and are used widely today in are the two ends of a continuum. Different
modern societies, such as Turkish society. schools have different teachings as to how to
These practices have multidimensional, an- understand and establish Order. But the most
thropological and sociological functions, important place to create Order is within; with-
which even today serve to help people meet in the emotions, the mind, and the soul. Doing
personal and societal needs. so allows us to equitably manage the full spec-
Al-Buni’s corpus can be seen as a part of the trum of life, with all of its unpredictability and
general “gnostic” circle of religion. When we to find the real source of illumination and en-
scrutinize these kinds of religious identities, lightenment.
we see that; However, the journey towards purification,
Manipulationist or Gnostic sects emphasize spiritual fulfillment, and wholeness is a life-
a body of esoteric knowledge, which, it is long task—one that requires persistent, self-
alleged, enables members or followers to initiated effort. The highly exclusive esoteric
attain important goals, often material as methods are not for the majority of people who
much as spiritual, in this life. The are held captive by personal and material inter-
knowledge involved is often of a mystical ests, or who, for other reasons, are simply not
kind requiring long study through which at the needed stage of inner development.
enlightenment slowly comes.95 Throughout history, as we have witnessed in
all the civilizations of the East and West, many
The above description is more or less applica- people have resorted to shortcuts or immediate
ble to Al-Buni’s model as well. The fixes rather than undertake the necessary spir-
knowledge provided by him requires a long itual work and arduous philosophical study.
study under proper tutelage, however its pur- Many magical and occult practices serve to
pose is not only enlightenment, but the fulfill- meet this demand.
ment of material/physical aims. Regardless of
his intentions and religious identity, his fol- Today, Al-Buni’s work functions as an alterna-
lowers are highly engaged with his work due tive for meeting the everyday, immediate
to its material aspect. Hence, when we com- needs of life in Muslim societies. His magic
pare Al-Buni’s work with traditional methods squares, talismans and charms are used for
of Sufism (which are based on the purification such things as love, protection, economic ben-
of the soul and the truth of divine love and efits, health, safety and success. Those who
knowledge), his esotericism and magical utilize Al-Buni’s occult practices are aiming

for direct and quick solutions. This can be gen- lectual worlds exists as the basis of these “sim-
eralized for usage of charms in other civiliza- ilarities.” Ancient masters were more open
tions as well. than their descendants to give and receive from
the “others!”
There is a pyramidal model in Al-Buni’s work:
it starts from the most material base, with hu- Semiology and symbology reveal important
manity’s material needs and demands, and new dimensions not only within the context of
reaches to Allāh (SWT) or God, the highest, Al-Buni’s corpus, but in esoteric systems in
most supreme power. Despite the invocation general. A detailed semiological analysis of
of Djinn and other supernatural powers, Al- Al-Buni’s works is beyond the limits of this
Buni understood, as do all Muslims, that all article. However, in addition to a semiological
creation, power, healing, accomplishments and analysis, a comprehensive understanding of the
the solution to every problem comes only from Abu’l Abbas Ahmad ibn Ali ibn Yusuf al-
Allāh (SWT). For if Allāh (SWT) says: Kun! Buni’s multi-layered magic squares, talismans
(‫) ُﻛ ْﻦ‬97 or “Be”, then it is, it exists!98 From the and charms, must also be studied within their
Islamic perspective, Al-Buni’s charms and various socio-historical and socio-cultural con-
prayers can only be answered if the user holds texts. Further sociological research into Al-
this realization in his or her heart and mind. Buni’s fascinating corpus will allow us to bet-
Therefore, “All Praise belongs to Allāh.”99 ter understand how his works address certain
human needs that are not satisfied by the more
We may ask, if success comes only from God,
secular solutions of the modern world.
why there are so many different means and
methods of reaching the final and highest aim. *Note: The authors of this article wish to em-
As Sufis frequently say: “al-turuq ila'Llah phasize that they do not support the use of
bi'adadi anfas al-khala'iq (there are as many magic. The investigation of Al-Buni’s images
paths to God as there are human breaths)”.100 is for scholarly purposes only. Neither does
Pluralistic and diverse religious beliefs and this article provide sufficient information for
practices have existed since the beginning of their use.
Islamic history. Al-Buni’s esoteric model and
its practices are among the diverse socio- 1
cultural aspects of the religion. Encyclopedia Iranica, “Magic in Literature
and Folklore During the Islamic Period.”
In our analysis of Al-Buni’s work we learn that http://www.iranicaonline.org/articles/magic-ii-
letters and numbers have hidden meanings and in-literature-and-folklore-in-the-islamic-
powers. This is reminiscent of the significance period. (accessed June 12, 2017).
2
of numbers in Hinduism, Greek isopsephy and In this co-authored article one of the writers,
especially in the Kabbalah, which has similar M. Kubilay Akman, wanted to emphasize his
theories and applications based on hidden strong belief to the following hadith (saying)
of Prophet (SAW): “There are three who will
meanings. When we admit “the one source”
not enter paradise: one who is addicted to
for religion, esoteric traditions and mystical wine, one who breaks ties of relationship, and
paths the similarities cannot surprise at all. one who believes in magic.” (Al-Tirmidhi
These similarities can be seen in the architec- Hadith, Hadith 1031,
ture of temples, various rituals, social and cul- http://www.alim.org/library/hadith/TIR/1031).
tural beliefs and practices. As noted previous- Hence, the quotation here is used solely for
ly, “Al-Buni also made regular mention in his scholarly reasons and not used to defend nor
work of Plato, Aristotle, Hermes, Alexander support any kind of magical practices.
3
the Great, and obscure Chaldean magicians. In Esoteric practices refer to those that form the
one of his works, he recounted a story of his “inner” dimension of a religion or spiritual
tradition. Occult practices are those that are
discovery of a cache of manuscripts buried
deliberately “hidden” or “concealed,” that are
under the pyramids, that included a work of only made available and understood by a se-
Hermetic thinkers.”101 So, interchange and ex- lect group. The occult sciences also tend to
change of knowledge between different intel-

Spring 2018
15
deal with the so-called “supernatural or para- Ahmed Al-Buni, Berhatiah: Ancient Magic
normal activities.” Conjuration of Power (Vancouver: Ishtar Pub-
4
Thomas Gale, Magic in Islam. lishing, 2010), 30.
16
http://www.encyclopedia.com/environment/en Jean Canteins, “The Hidden Sciences in Is-
cyclopedias-almanacs-transcripts-and- lam,” in Islamic Spirituality (ed; S.N. Nasr;
maps/magic-magic-islam (accessed June 19, New York: Crossroads Publishing, 1997),
2017). 449.
5 17
Ibid. Edward A. Tiryakian, On the Margin of the
6
See for example, White and Black Magic in Visible: Sociology, the Esoteric, and the Oc-
the European Renaissance, by Paolo Zambelli cult. Contemporary Religious Movements: A
(Leiden: Brill, 2007), 193. Wiley-Interscience Series (New York: Wiley
7
The term, Qur’anic theurgy, is a term coined and Sons, 1974), 3.
18
by Dr. Saiyad Nizamuddin Ahmad, from the As quoted from Theories of Religion: A Read-
Department of Islamic and Arabic Studies at er, edited by Seth Daniel Kunin and Jonathan
the American University in Cairo, to describe Miles-Watson (Edinburgh, UK: Edinbugh
occult practices that have their basis in the University Press, 2006), 231.
19
Qur’an. Helena Blavatsky, “The Science of Magic:
8
In certain Arabic and Persian orders, strict Proofs of its Existence — Mediums in An-
rules were applied when Allāh’s greatest cient Times,” Spiritual Scientist, Boston, Vol.
names were used or invoked for magical pur- III, October 14, 1875, pp. 64-5,
poses. http://www.theosociety.org/pasadena/bcw/b75
9
Saiyad Nizamuddin Ahmad, Magic and the -10-14.htm (accessed June 12, 2017).
20
Occult Islam: Aḥmad b.ʿAl ī al -Būnī and the Found in a review of Thomas Kearney,
Shamsal -maʿārif. www.journals.uchicago.edu/doi/abs/10.1086/2
https://www.scribd.com/document/148669437 26070 (accessed June 23, 2017).
21
/Warburg-Institute-Magic-and-the-Occult-in- Matthew Melvin-Koushki, The Occult Scienc-
Islam (accessed June 28, 2017). es in Islamicate Cultures (13th-17th Centu-
10
Yasmine F. Al-Saleh, “Licit Magic”: The ries), workshop synopsis, Department of Near
Touch And Sight Of Islamic Talismanic Eastern Studies, Princeton University.
22
Scrolls. Doctoral dissertation presented to the Ibid.
23
Committee for Middle East Studies, Harvard Frank Klaassen, The Transformations of Mag-
University, 2014, 3. ic: Illicit Learned Magic in the Later Middle
11
Ibid. Ages and Renaissance (State College, Pa:
12
The Islamic Golden Age is traditionally dated Penn State University Press, 2013), 187-188.
24
from the mid-7th century to the mid-13th cen- See Nineveh Shadrach’s commentary on Al-
tury at which Muslim rulers established one of Buni’s Berhatiah, i-iv.
25
the largest empires in history. During this pe- Yasmine F. Al-Saleh, Licit Magic: The Touch
riod, artists, engineers, scholars, poets, philos- And Sight Of Islamic Talismanic Scrolls,
ophers, geographers and traders in the Islamic https://dash.harvard.edu/handle/1/12274637
world contributed to agriculture, the arts, eco- (accessed July 17, 2017).
26
nomics, industry, law, literature, navigation, Noah Gardner, Esotericism in Manuscript
philosophy, sciences, sociology, and technol- Culture: Ahmad al-Buni and His Readers
ogy, both by preserving earlier traditions and Through the Mamluk Period (Dissertation,
by adding inventions and innovations of their Univ. of Michigan, 2014, xvii.
27
own. Ibid., 23.
13 28
See for example: Forbidden Knowledge? bid., 28-29.
29
Notes on the Production, Transmission, and İslam Ansiklopedisi, vol. 6, p. 416,
Reception of the Major Works of Ahmad Al- http://www.islamansiklopedisi.info/dia/pdf/c0
Buni, by Noah Gardner, University of Michi- 6/c060281.pdf (accessed April 7, 2017).
30
gan, Ann Arbor, 87. About Ashab al-Suffa:
14
Denis MacEoin, “Nineteenth-Century Babi http://www.lastprophet.info/ashab-al-suffa
Talismans,” Studia Iranica, 14:1 (Belgium: (accessed February 02, 2018)
31
PeetersPublishers, 1985), 77-98. Islamic honorifics are words that M. Kubilay
Akman uses frequently in his individual arti-

cles. Many Muslim scholars use neutral names Prophet see:

without adding any honorifics. Since this is a www.oxfordislamicstudies.com/article/opr/t12
coauthored texts you can see both approaches 5/e760.
51
in terms of honorifics. www.ibnarabisociety.org/articles/addas1.html.
32 52
Marc Steven Bernstein, Stories of Joseph: Yasmine F. Al-Saleh, Licit Magic: The Touch
Narrative Migrations Between Judaism and And Sight Of Islamic Talismanic Scrolls.
53
Islam (Detroit, MI: Wayne State University Imam Ahmet Bin Ali El-Buni, Menbai Usu-
Press, 2006), 9. lu’l Hikmet, 215.
33 54
Imam Ahmet Bin Ali El-Buni, Menbai Usu- See for example: Eugenia Victoria Ellis, Ge-
lu’l Hikmet (Turkish translation: M. Varli-S; omantic Mathematical Creation: (re) Magic
(Istanbul, Oguz, Esma Publications, Istanbul: Squares and Claude Bragdon’s Theosophic
2011), 814. Architecture, Published in Nexus V: Architec-
34
For more on the origins and esoteric signifi- ture and Mathematics (June 2004), 84. Also,
cance of the Seal of Solomon see: Annamarie Schimmel, The Mystery of Num-
https://blavatskytheosophy.com/esoteric- bers (Oxford: Oxford University Press, 1993),
symbolism/ (accessed June 28, 2017). 30.
35 55
Subhanahu wa ta'ala or SWT, trans.; as “Glo- Imam Ahmet Bin Ali El-Buni, Sems’ul Maa-
ry to Him, the Exalted.” When using the name rif’ul Kubra, Vol. 3, 200.
56
of Allāh, the shorthand of “SWT” indicates an Imam Ahmet Bin Ali El-Buni, Menbai Usu-
act of reverence and devotion toward God. lu’l Hikmet, 649.
36 57
See for example: Ibid., 648-652.
58
www.questionsonislam.com/article/what- Imam Ahmet Bin Ali El-Buni, Sems’ul Maa-
does-amantu-mean-what-are-fundamentals- rif’ul Kubra, Vol. 3, 212.
59
belief-included-amantu, (accessed October 12, See for example: the Chisti website,
2017). http://www.chishti.ru/s_m.htm. (accessed Oct
37
(AS) Alayhis Salaam, trans.; Peace be upon 3, 2017).
60
him. Annamarie Schimmel, The Mystery of Num-
38
(SWT) Subhanahu wa-taʿala, trans,; glorified bers, 104.
61
and exalted be He. The Laws of Affinity and Antipathy are two
39
As quoted from, Sufi Thought and Action, by of the great laws of magic and are related to
Idris Shaw. the idea of vibration, to attraction and separa-
40
Unver Gunay, Din Sosyolojisi (Istanbul: Insan tions respectively. The Laws of Affinity or
Publications, 2014), 315. Sympathy meant that things acted upon or
41
Schools of Islamic Jurisprudence, cured what they resembled or had some affini-
https://www.merriam- ty for. In other words, “Like cures like.” An-
webster.com/dictionary/madhab (accessed Oc- tipathy was based on things that were diamet-
tober 28, 2017) rically opposed. For example, if two animals
42
Necdet Subasi, Din Sosyolojii (Istanbul: Dem were antagonists in the natural world, then a
Publications, 2014), 165-166. remedy from one could help cure wounds
43
Samiye Hassab, Islam Sosyolojisi (Turkish caused by the other.
62
translation, A. Coskun-N. Ozmen; Instanbul: Annamarie Schimmel, The Mystery of Num-
Camlica Publications, 2010), 66. bers, 212-213.
44 63
Ibid., 66-68. Imam Ahmet Bin Ali El-Buni, Menbai Usu-
45
Imam Ahmet Bin Ali El-Buni, Sems’ul Maa- lu’l Hikmet, 159-160.
64
rif’ul Kubra, Vol. 1, 19-39 Ibid., 159.
46 65
Ibid., 238. Robert Abdul Hayy Darr, Abjad: The Nu-
47
Ibid., 236. merological Language of Spiritual Insight and
48
Rudolf Steiner, An Outline of Occult Science, Guidance as Employed in Sufism. Presented at
The Project Gutenberg EBook, 2009, 228. the Temenos Academy at the Royal Asiatic
49
Herbert Silberer, Hidden Symbolism of Al- Society, London, July 2008, 4.
66
chemy and the Occult Arts, The Project Gu- Imam Ahmet Bin Ali El-Buni, Menbai Usu-
tenberg EBook, 2009, 284. lu’l Hikmet, 159.
50 67
For further information on the Hadith Qusdi Ibid., 366.
or sacred sayings of Allāh as related to the

Spring 2018
68
See for example, Semiotics for Beginners, at:
86
visual Geometric Shapes and Their Symbolic Mean-
memory.co.uk/daniel/Documents/S4B/sem03. ings, https://www.thoughtco.com/geometric-
html (accessed July 20, 2017). shapes-4086370 (accessed August 28, 2017).
69 87
Imam Ahmet Bin Ali El-Buni, Sems’ul Maa- Golden Keys to The Secret Doctrine,
rif’ul Kubra, Vol. 4, 10. https://blavatskytheosophy.com/golden-keys-
70
“A system of notation in which each of the 28 to-the-secret-doctrine (accessed August 28,
letters of the Arabic alphabet is assigned a 2017).
88
numerical value. Djinn or Jinn: “any of a class of spirits, lower
https://en.oxforddictionaries.com/defined/ than the angels, capable of appearing in hu-
abjad (accessed May 29, 2017). man and animal forms and influencing hu-
71
https://786balasisufi.worldpress.com/2014/05 mankind for either good or evil.”
/22/comparision-of-the-arabic-letter-ra-in- http://www.dictionary.com/browse/jinn (ac-
relation-to kemetic-medu-ntr-gypth-ra-2/ cessed August 28, 2017).
89
(accessed August 2, 2017). Bronislaw Malinowski, A Scientific Theory of
72
Imam Ahmet Bin Ali El-Buni, Sems’ul Maa- Culture and Other Essays (New York: Galaxy
rif’ul Kubra, Vol. 4, 75-76. Book, 1961, 27).
73 90
I bid., 130. Emile Durkheim, The Elementary Forms of
74
Frithjof Schoun, Sufism: Veil and Quintes- Religious Life, (Trans.; Karen E. Fields; New
sence (Bloomington: World Wisdom, Inc., York: The Free Press, 1995, 225.
91
2008), 107. Gordon Lynch on Emile Durkhiem,
75
Wali Ali Meyer, Bilal Hyde, Faisal Muqad- https://www.theguardian.com/commentisfree/
dam, Shabda Kahn, Physicians of the Heart: A belief/2013/jan/14/emile-durkheim-religion-
Sufi View of the Ninety Nine Names of God, sacred (accessed June 10, 2017).
92
San Francisco: Sufi Ruhaniat International, Saiyad Nizamuddin Ahmad, Magic and the
2011), 2. Occult Islam: Aḥmad b.ʿAl ī al -Būnī and the
76
Hadhrat, Hadrat or Hazrat is an Arabic hon- Shamsal -maʿārif.
orific title that conveys the idea of charismatic https://www.scribd.com/document/148669437
presence. /Warburg-Institute-Magic-and-the-Occult-in-
77
Imam Ahmet Bin Ali El-Buni, Sems’ul Maa- Islam (accessed June 28, 2017).
93
rif’ul Kubra, Vol. 4, 128-132. Malcolm Hamilton, The Sociology of Religion
78
Imam Ahmet Bin Ali El-Buni, Sems’ul Maa- (London & New York: Routledge, 2001), 209.
94
rif’ul Kubra, Vol. 1, 384. Ibid., 209-210.
79 95
Sinasi Gunduz, The Role of Prophets in Reli- Ibid., 237
96
gion. http://www.lastprophet.info/the-role-of- Ordo Ab Chao (Latin, Order out of Chaos).
97
prophets-in-religion. (accessed February 25, Kun (Arabic, Be!) Allāh’s (SWT) Order for
2018. anything to exist, to be.
98
80
Imam Ahmet Bin Ali El-Buni, Sems’ul Maa- Kun Faya Kun ( ُ‫) ُﻛ ْﻦ ﻓَﯿَ ُﻜﻮن‬: Be and it is!
rif’ul Kubra, Vol. 1, 385. http://www.islamfrominside.com/Pages/Articl
81
Imam Ahmet Bin Ali El-Buni, Menbai Usu- es/Be_and_it_is.html (accessed June 15,
lu’l Hikmet, 371. 2017).
82 99
Mehnaz Sahibzada, The Symbolism of the The Qur’an, “Surah Al-Fatihah,” Verse 2.
100
Number Seven in Islamic Culture and Rituals, Abdal Hakim Murad, Islam and the New Mil-
http://s- lennium, www.sunnah.org/audio/millen.htm
101
wadsworth.cengage.com/religion_d/templates/ http://www/esotericonline.net/group/dramatis-
stripped_features/symbols/islamic.html. (ac- personae-the-prominent-
cessed Novemeber 1, 2017. occultist/forum/topics/ahmed-al-buni-622-
83
Ibid. 1225-a-d (accessed November 14, 2017).
84
Schimmel, The Mystery of Numbers, 156-157.
85
Imam Ahmet Bin Ali El-Buni, Sems’ul Maa-
rif’ul Kubra, Vol. 3, 209.

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Spring 2018

Ahmad Al-Buni and His Esoteric Model

Abstract amulets, talismans and charms, and the proper-

T his article investigates the Islamic esoter-

A hmad Al-Buni was a mysterious Sufi About the Author

Copyright © The Esoteric Quarterly 51

52 Copyright © The Esoteric Quarterly, 2018.

Copyright © The Esoteric Quarterly 53

54 Copyright © The Esoteric Quarterly, 2018.

Copyright © The Esoteric Quarterly 55

Figure 2: The Star of David from Leningrad Codex, 1008 CE

56 Copyright © The Esoteric Quarterly, 2018

Copyright © The Esoteric Quarterly 57

Figure 3: A 17th Century manuscript page from Shams al-Ma'arif al-Kubra

58 Copyright © The Esoteric Quarterly, 2018.

Copyright © The Esoteric Quarterly 59

60 Copyright © The Esoteric Quarterly, 2018

Figure 5: Geography, Meteorology and Astronomy Chart55

61 Copyright © The Esoteric Quarterly, 2018

62 Copyright © The Esoteric Quarterly, 2018

Copyright © The Esoteric Quarterly 63

Figure 9: The charm of Shin

Figure 10: Charm for barakah and protection

64 Copyright © The Esoteric Quarterly, 2018.

Figure 11: The Charm of Ra Letter

Copyright © The Esoteric Quarterly 65

66 Copyright © The Esoteric Quarterly, 2018

Figure 14 below, serves to ensure love be- en counter clockwise circumambulations

Copyright © The Esoteric Quarterly 67

Figure 14: Love Charm

68 Copyright © The Esoteric Quarterly, 2018.

Copyright © The Esoteric Quarterly 69

70 Copyright © The Esoteric Quarterly, 2018.

Copyright © The Esoteric Quarterly 71

72 Copyright © The Esoteric Quarterly, 2018.

Copyright © The Esoteric Quarterly 73

cles. Many Muslim scholars use neutral names Prophet see:

74 Copyright © The Esoteric Quarterly, 2018.

Copyright © The Esoteric Quarterly 75

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