SUFI SUPPLICATIONS: SCIENCE OF LETTERS (`ILM ‘L-HURUUF)

ON THE SCIENCE OF LETTERS (`ILM ‘L-HURUUF)

By: Shaykh Muhammad Shareef binFarid

Founding Executive Director at Sankore' Institute of Islamic-African StudiesInternational (SIIASI)

As for ‘`ilm ‘l-huruuf’ (the science of letters), it is the science of the special qualities of each of the 28 letters of the Arabic alphabet, as well as their diverse qualities when combined with one another. It is therefore, inseparable from the science of paranormal squares. According to the masters of this discipline the letters of the Arabic alphabet are divided into luminous letters and dark letters. They are further divided based upon the four elements of fire, water, air and earth; and in accordance with the four temperaments of hot/dry, cold/wet, hot/wet, and cold/dry; as the chart in fig. 1 indicates:

The ordering of the letters as listed in the above diagram follows the system utilized by the Muslims of northwestern Africa, Andalusia and the Bilad’s-Sudan.

The original order in which the Arabic letters were written, and the system of al-jafr utilized by the Muslims of the east were as follows: alif -1; ba- 2; jim -3; daal - 4; ha - 5; waw - 6; za 7; ha - 8 ; taw - 9; ya - 10; kaaf - 20; laam - 30; mim - 40; nun - 50; sin - 60; 'ayn - 70; fa - 80; sad - 90; qaf - 100; ra - 200; shin - 300; ta - 400; tha 500; kha 600; dhaal 700; dad - 800; dhaw - 900; and ghayn – 1000; with the negation lam-alif (‘no’) being a symbol for the sypher – 0.

In his al-Fuutuuhaat’l-Makiyya, Shaykh Muhy’d-Deen Ibn Arabi referred to these two distinctive schools as the ‘ahl’l-asraar’ (the people of secrets) in reference to the system devised in the west, and the ‘ahl’l-anwaar’ (the people of illumination) in reference to the system devised in the east.

This original arrangement of the Arabic letters had a meaning when gathered together in phrases. In ancient times the Arabs used to say: “abjad hawwaza huttiya kalamanna sa'afasa qarashat thakhadha dadhaghalaa”. It was from the first four letters in this statement that the Arabic word for alphabet -”abjad” -was born. The first six words of this statement expressed deep cosmological and ontological significance to the Arabs.

The author of the al-Muhkam, Shaykh Ibn Sida said: “It was related on the authority of Abu 'Amr Uthman ibn Sa'id ad-Daani on the authority of Ibn Abaas who said: ‘Everything has an interpretation (tafsir). Whoever knows it, knows it. Whoever is ignorant of it is ignorant of it.’ He then interpreted the statement: 'abjad' as meaning: ‘Adam refused (aba) obedience and became impassioned (wajada) with the eating of the tree'. And 'hawwaza' meant: ‘He slipped (zalla) and fell (hawaa) from the heavens to the earth.’ And 'huttiya' meant: ‘His errors degraded (hatat) him.’ And 'kalamana' meant: ‘He ate ('akala) from the tree and he was then favored (manna) with the blessings of repentance.’ And 'sa'afasa', meant: ‘He rebelled and he was taken out of blessings into hardships.’ And 'qarashat', meant: ‘He acknowledged ('aqarra) his sins and was saved from punishment’.”

From this, we note that the Arabic language has, at its most fundamental level, a connection with man's primal beginnings. Hence, a cosmology is built in the arrangement of its letters, which not only facilitate communication, but also delineate man's origin, stations and states, grades and cycles both generally and in detail. It is therefore not surprising that, the sciences of `ilm ‘l-huruuf and `ilm’l-jafr emerged.

Because the Qur’an is the Uncreated Speech of Allah ta`ala, and is a summation of all the 28 Arabic letters, the science of letters is said to be a branch of the Qur’anic sciences. Inclusive in ‘`ilm’l-huruuf’ are the sciences of the special spiritual, psychic and medicinal qualities of the letters, the effective utilization of the verses of the Qur’an and Divine Names in attaining fortune and diverting misfortune, as well as disclosure of the Immense Name of Allah.

Precisely because the 28 letters are divided into four groups based upon the four natural elements of fire (naar), air (hawaa), water (maa’), and earth (turaab); and the four natural temperaments (tabee`at arba`a): hot (haraara) , dry (yabuusa) wet (ratuuba); and cold (baruuda); the sciences of ‘awfaaq’ and ‘huruuf’ naturally accompany the sciences of physical and metaphysical medicine.

One of the key fundamental axioms of applied Islamic medicine in physiognomic or physic ailments is the principle:

"إِنَّ دَوَاءَ كُلِّ عِلَّةٍ بِضِدِّهَا"

“The cure for every ailment is in its opposite.”

Thus, it follows that every physical or metaphysical/psychic ailment whose source is from an imbalance in the natural elements and temperaments can be cured by Qur’anic words, verses, chapters, Names of Allah, names of the Prophets or Angels which are opposite the natural element and temperament of that sickness.

There are luminous letters and dark letters in the Arabic alphabet. The dark letters are seven – the letters: ‘jeem’ (ج), ‘zaa’ (ز), ‘fa’ (ف), ‘thaa’ (ث), ‘khaa’ (خ), ‘dhaw’ (ظ), and ‘sheen’ (ش). ‘Dark’ in this context does not mean malevolent or evil as Imam as-Suyuti explained. None of these seven ‘dark’ letters can be found in the opening chapter of the Qur’an called al-Faatiha and it is for this reason that this chapter is universally considered a cure for all physical and metaphysical imbalances and illnesses.

It has been related by al-Bayhaqi on the authority of Abd’l-Malik ibn Umar in a tradition that is mursal that the Messenger of Allah, may Allah bless him and grant him peace said: “The Faatiha of the Book is a remedy for every sickness.” It has been related by al-Bayhaqi and al-Khurasani on the authority of Abu Sa`id’l-Khudri, may Allah bless him and grant him peace said: “The Faatiha of the Book is a remedy against toxics and poisons.” The curative faculty of the Qur’an thus begins at the level of the 28 Arabic letters.

Sultan Muhammad Bello informs us in his `Ujaalat ‘r-Raakib:

“Realize that Allah did not reveal anything from the heavens whose medicinal remedy is more encompassing in advantage and more effective in removing ailments than the Qur’an, for it is the cure to every sickness and the polisher of the rust of the hearts. As for it being the cure for spiritual sicknesses, this is apparent. As for it being the cure for physical sicknesses, for attaining baraka through recitation of the Qur’an brings much advantage to sicknesses. Even the majority of the philosophers and the masters of talismans have expressed the idea that recitation of unknown chanted invocations and incantations does leave powerful influence in obtaining advantage and warding of the causes of corruption.

However, since the recitation of the Mighty Qur’an comprises mentioning the majesty of Allah ta`ala, His immensity, extolling the Arch Angels, and debasing the recalcitrant and the devils, it in turn is the most important cause in the obtaining of religious and worldly advantage. This is taken from what has been narrated from the Prophet, may Allah bless him and grant him peace when he said: ‘Whoever is not healed with the Qur’an, then Allah will not cure him’.”

It is based upon the principal idea of the efficacy of the curing abilities of the Qur’an that the sciences of ‘awfaaq’ and ‘huruuf’ were developed to such advanced levels in the diverse physical and metaphysical sciences in Islam.

The premier master of the sciences of ‘awfaaq’ and ‘huruuf’, Shaykh Shihaab’d-Deen Ahmad ibn Ali al-Buni, may Allah be merciful to him said:

“By means of this science one can attain all desires and can be connected by it to every need. The one who adheres to this science will see the manifestation of results, experience lucid unveiling and have disclosure of the secrets of the unseen. As for the advantage of this science in worldly matters, it provides acceptance, respect, honor, baraka in one’s wealth, it is resorting to the Word of Allah, a following of the command of Allah…It constitutes an immense secret among the sciences which cannot be denied either by the shari`a or reason.”

The master of the Science of Letters, Imam Saa’in ‘d-Deen said:

“Generally speaking, the practitioners of the science of huruuf (letters) are divided into two overarching groups: The first and best known group consists of those who are concerned with the special qualities of the letters (khawwass ‘l-huruuf). These investigate into the special qualities of each letter according to each of its three forms (written, spoken and heard), and hold that the utterance of contemplation of a letter in accordance with a specific description (wasf mu`ayyan) and its associated conditions activates its particular property either with respect to the levels of the physical world (maraatib ‘d-dunyawi) or to spiritual interactions at various levels. The exponents of this first approach, including most prominently Abu’l-Abbas al-Buni, have composed innumerable books and treatises on the subject, and make up the majority of those concerned with the science of letters.

The second group consists of those who are concerned with the underlying realities of the letters (haqaa’iq ‘l-huruuf). These investigate into the meanings behind the letters and the universal sciences they contain, and understand all types of knowledge and modes of knowing, whether with respect to the divine presences (hadaraat al-ilaahiyya) or the contingent realms (`awaalim imkaaniyya) and all that comes to be in them, in the terms of the heavenly Books and the isolated Qur’anic letters (huruuf muqatta`at). They likewise apprehend the special or inward properties of everything that has ever manifested or will ever manifest in the universe, each communicating this according to the vigor and capacity of their understanding.”

The advantages of these sciences were indicated by the words of Shaykh Abd’l-Qaadir ibn Mustafa, may Allah be merciful to him when he said: “…from the perspective of their intrinsic effects and numerical values that are well known.” This is a reference to the correspondence between the letters, their numerical values and the natural elements and temperaments, as well as the effect that these have on nature and existence when they are arranged appropriately in their paranormal squares or when recited properly at suitable times.

Among the most important early works in Islam on the sciences of ‘awfaaq’ and ‘huruuf’ are: the Bahr’l-Wuquuf Fee `Ilm ‘l-Awfaaq wa’l-Huruuf and the Shams’l-Ma`aarif ‘l-Kubra of Shaykh Shihaab’d-Deen Ahmad ibn Ali al-Buni; the Shams’l-Aafaaq Fee `Ilm ‘l-Huruuf wa’l-Awfaaq and the Darrat’l-Aafaaq Fee `Ilm’l-Huruuf wa’l-Awfaaq of Abd’r-Rahman ibn Muhammad al-Bustami; the al-Adwaar fee `Ilm’l-Huruuf wa’l-Asraar of Yusuf ibn Abd.r-Rahman al-Maghribi; the al-Kashif’l-Kulli wa’l-`Ilm al-Aani of Muhy’d-Deen Ibn Arabi al-Hatimi; and the Kanz’l-Asraar wa Dakhaa’ir ‘l-Abraar of Abu Abdallah Ya`eesh ibn Ibrahim al-Umawi.

The house of Aal in general and the house of Fodio in particular among the Turudbe` Fulbe were renown for their acquaintance with the esoteric and mystical secrets of the Qur’an. Among the leading proponents of these sciences among the Fudiawa were: Shaykh Muhammad Bindu, and the father of the Shehu, Fuduye` Muhammad ibn Uthman ibn Saalih, with whom the Shehu studied the Qur’anic and mathematical sciences which ‘ilm’l-awfaaq’ and ‘`ilm’l-huruuf’ are both branches.

Among them was the disciple of the above mentioned teachers, Shaykh Muhammad ibn Muhammad al-Fulaati al-Katsinawi who studied with them the sciences of mathematics, mystical letters and paranormal squares. He then journeyed to the east and eventually became the chief executor of the estate of the famous geographer al-Hasan al-Jabarti in Cairo. Among his works on the sciences of ‘awfaaq’ and ‘huruuf’ were his: ad-Duur’l-Mandhuum wa’l-Khulaasat ‘s-Sirr’l-Maktuum fee `Ilm ‘t-Talaasim wa’n-Nujuum; the Buhjat ‘l-Aafaaq wa `Idaah ‘l-Lubs wa’l-Ighlaaq Fee `Ilm’l-Huruuf wa’l-Awfaaq; the ad-Durar wa’l-Yawaaqeet Fee `Ilm ‘l-Huruuf wa’l-Asma’; and the as-Sirr ‘l-Maktuum Fee Makhaatabat’n-Nujuum.

Among them was the paternal uncle of the Shehu, Shaykh Muhammad Sanbu ibn Abdullahi ibn Muhammad ibn Sa`d ibn Muhammad Ladan with whom the Shehu studied the Mukhtasar and its commentary by al-Karashi, but also mastered under his tutelage the mystical and esoteric sciences of ‘awfaaq’ and ‘huruuf’.

In his Kitaab ‘l-Isma’ al-Aadhem, the Shehu said that he had received the secrets of the Immense Name of Allah that he described as: “…a treasure from among the treasures of the King of the devout servants, which was given to me as license by my paternal uncle and teacher, the Imam Muhammad Sanbu, on Tuesday, the 15th of the month of Ramadan, the year 1191 A.H. (circa 1777 C.E.).”

The Shehu transmitted the sciences of ‘awfaaq’ and ‘huruuf’ to his wife Iyya Gharka `Aisha bint Muhammad ibn Uthman ibn Hamm ibn `Aal , their daughter Khadijatu bint Shehu Uthman, her husband, the chief scribe Mustafa ibn Muhammad at-Turuudi, the father of Shaykh Dan Tafa; as well to her half-brother, Sultan Muhammad Bello ibn Shehu Uthman, the father-n-law of Dan Tafa.

It was from these scholars that the he, may Allah be merciful to him received these sciences and learned to apply them in medicine, building construction, city planning, military strategy and in the artistic guilds.

Extracted from the Ilaawat al-Muttaalib fee Shukr ‘l-Waahib al-Mufeedat al-Mawaahib (Download PDF)

By: Shaykh Muhammad Shareef binFarid

Founding Executive Director at Sankore' Institute of Islamic-African StudiesInternational (SIIASI)

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