ON THE SCIENCE OF
AWFAAQ & HURUUF
Founding Executive Director at
Source:
The expression
‘awfaaq’ is plural for ‘wafq’ (harmonization) and has its root from the verb
‘wufaqa’ which means to be assisted, to have good fortune or to be favored by
Allah. It is thus, associated with attaining success in one’s endeavors and
diverting failure and misfortune.
The Shaykh of our
shaykhs, the learned sharif Imam Muhammad Murtada az-Zabidi said in his
Taaj’l-`Aruus: “From it comes the expression ‘wafq’ with the leaders of the
science of letters; and refers to being in accord, harmony and correspondence
where all of its elements are equilateral. Its plural is ‘awfaaq’.”
Technically ‘awfaaq’
is a synonym of ‘jadaawil’ (tables, registers or plans) and khawaatim (seals).
Paranormal squares (awfaaq) are mostly quadrangular diagrams, but are sometimes
drawn in other geometrical shapes which possess an equal number of horizontal
and vertical squares, either three, four, five or more in which are arranged
mystical letters, numbers, Qur’anic words, segments of Qur’anic verses, Names
of Allah, the names of Prophets or Angels.
These elements are
arranged in such a manner that the harmony, summation and computation of the
horizontal, vertical and diagonal fields are the same, or are in harmony; thus,
the name ‘wafq’ (harmonization/synchronization); as demonstrated in the
following ring Imam Talib posted as well as the ‘wafq’ taken from Shehu Uthman
ibn Fuduye`s Kitaab ‘l-Ism ‘l-`Aadhem (see fig 1 & fig 2):
The elements of each
field are arranged in such a manner that when added horizontally, vertically or
diagonally the sum is always 15, which is 3 times its central field (5). The
masters of this science believe that there is a secret harmony and correlation
between the components of a ‘wafq’ (paranormal square) that when these elements
are arranged synchronically at an appropriate time; will result in obtaining
good fortune or warding off misfortune.
Imam al-Qanuuji said
in his Abjad’l-`Uluum: “It says in the Medinat’l-`Uluum: ‘The science of the
calculation of paranormal squares (wafq), the science of bringing about
expeditious abundance (dafaq) and the science of quadrangular tabulation
(jadwaal maraba`a) have squared fields in which are placed numerical figures or
with letters in place of numbers; with the condition that the horizontal,
vertical and diagonal fields are equilateral in number, where no number in that
tabulation is repeated.
It is believed that
the harmony and balance of the numbers in the paranormal square have distinct
superabundant sway flowing from the spiritual qualities of those numbers and
letters; resulting in remarkable influence and astonishing effect. Its efficacy
is conditioned by it being done during harmonious and commensurate times and at
laudable hours’. This science is a part of the branches of the science of
calculation with respect to its conformity to arithmetic. It is also a part of
the branches of the sciences of the distinctive properties with respect to its
effect on creation.”
The science of
‘awfaaq’ depends upon a complete harmony between the spiritual state of the
practitioner, the time, the letters, numbers or elements of the paranormal
square and the desired effect or influence. This entails an understanding of
the genesis and hierarchy of existence (nasab ‘l-mawjuudaat) as Shaykh Dan
Tafa, may Allah be merciful to him, said in his Nasab’l-Mawjuudaat:
“Realize, brother that
every created thing in existence has four genealogies: one with respect to its
essence (dhaat); one with respect to its attributes (sifaat); one with respect
to its life-force (naamuus); and one with respect to its nature (tabee`iyya).
The Divine realities (haqaa’iq ilaahiya) are the reinforcement of its essence.
The subtle spirits (lataa’if ruuhaaniyya) are the reinforcement of its
attributes. The astronomical ascensions (tawaali` falakiyya) are the
reinforcement of its life force. The natural elements (ashyaa’ tabee`iyya) are
the reinforcement of its nature. The human being is the most perfect of
existing created things, since he has the most complete share of these four
grades of genealogies. He is a gathering of life, knowledge, will and action.
His real life is reinforced by Divine Life. His real knowledge is reinforced by
Divine Knowledge. His real will is reinforced by Divine Will. His real actions
are reinforced by Divine Power.”
It is for this reason
that human beings have the ability to bring into harmony and correlation the
different hierarchies of being and designate a grid which networks these into a
chronogram which acts as a key (miftaah) or link between the Divine Realities
and nature. Quoting from Shaykh al-Qunawi, Shaykh Dan Tafa, may Allah be
merciful to him said in his al-Bahth `An ‘t-Tafaadul Bayna Jinsiyya ‘l-Malak
wa’l-Bashar:
“The Perfect Human is
familiar with the Divine Essence, the Divine Names, the Divine Attributes, and
Divine Actions. He is familiar with all the hierarchies of the worlds and the
beings that reside in them; with the conditions of the worlds and what is
associated with them; and he is familiar with every location and loci from all
locations and with the demands of each world, both generally and in detail.
These are the details of the grades of humanity, for he is the summation of all
created things.”
Allah ta`ala says repeatedly
in His Infallible Qur’an: “He has subjugated to you the ship by which you ply
the oceans by His command, and He has subjugated to you the rivers. He has
subjugated to you the sun and moon constant in their courses; and He has
subjugated to you the night and the day. He provides you with whatever you ask
of Him; for if you were to enumerate the bounties of Allah, you could not
reckon them. Indeed humanity is a transgressor and an ingrate.”
This verse clearly
indicates the ability of humanity to manipulate creation for good or evil. The
science of ‘awfaaq’ and the science of letters are apart of humanities ability
to manipulate creation and bring it into harmony or discord for good or evil.
It is for this reason there is considerable dispute among the scholars as to
how this science originated, by whom and whether it is considered permissible
(mubaah) or forbidden (haraam).
Imam al-Qanuuji said
that the study and utilization of this science was forbidden due to the fact
that it was not transmitted from the Prophet, may Allah bless him and grant him
peace, can be used for pure magic and can attribute power and effective influence
to other than Allah ta`ala; leading to polytheism. However, many scholars
consider the science of ‘awfaaq’ as one of the natural sciences such as
astronomy, medicine, and the like that enable humanity to manipulate, control
and influence his environment.
The first recorded
evidence of the paranormal square after Prophet Idris, was in China some 2500
years ago in the ‘Luo River Inscription’ called ‘luò shū’ (洛書). In the Yi Da Zhuan (The Great Treatise) which is the earliest
commentary upon the Yi Qing composed in 2200 B.C.E., the ‘luò shū’ was first revealed to Dà-Yǔ and was a concise representation of the universe in a microcosm where
heaven and earth were brought into harmonious balance by the central field
represented by the number 5, which symbolized the perfect man or sage. In it
the author explains:
“Heaven creates Divine things; and the holy sage takes them as models.
Heaven and earth change and transform; and the holy sage imitates them. In the
heavens hang images that reveal good fortune and misfortune; and the holy sage
reproduces these. The Yellow River brought forth a diagram and the Luo River
brought forth an inscription; and the holy men took these as models.”
This diagram became known as the jiǔ gōng tú (九宮圖- nine halls diagram) and was the foundation for the five element phases
(wu xing -五行) and eight trigrams (ba gua -八卦) which were the basis of geomancy, Chinese medicine, cosmogony, the art
of war; and Chinese internal martial arts. According to Ts`ai Yuang Ting, the
odd numbers in the luò shū represented Yang and the even numbers
represented Yin as depicted in this early rendition of the square (see fig. 3):
This symbol was later replaced with the ‘Yin-Yang’ symbol which
represented heaven/earth and all the paired opposites in existence. When
combined, these symbols were a depiction of the perfect man as a summation of
all things in heaven and earth. It is clear that the science of paranormal
squares was in wide usage in ancient China, Egypt as well as the ancient Banu
Isra`il as indicated by the following diagram using the Hebrew letters, since
the language lacked a numeric system (see fig 4):
This square was a symbolic representation of the secret name of the
Absolute Being – YHWH and symbolized the internal relationship between man and
the Creator. It was used as a means of gaining power over nature, manipulating
creation and performing paranormal acts in the world. In all the earlier pre
Islamic civilizations, the paranormal square was originally a device used to
communicate with the cosmos, and a tool to gain control over creation. It then
devolved and eventually degenerated into being a tool for geomancy, divination
and magic. Thus, a portion of this science was considered permissible by the
scholars and a portion was considered forbidden.
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 following chart indicates (see
fig. 5):
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. As we mentioned previously that 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.
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.”
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 Fuduye`(Fodiyo/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-in-law of Shaykh Dan Tafa.
It was from these scholars that Shaykh Dan Tafa, 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.
An example of an awqaaf of determination which corroborates all that I
discussed previously is one I discovered in the archives of Shaykh Bello ibn
Abd’r-Raaziq ibn Uthman ibn Shaykh Abd’l-Qaadir Dantafa in the Blue Nile town
of Maiurno, Sennar, Sudan. I was told it was composed by the paternal uncle of
Shaykh Bello. His name was Shaykh Abd’r-Rahman al-Ya`baana ibn Uthman ibn
Shaykh Abd’l-Qaadir. (see fig 6)
Of course the salafist, due to their ignorance will discount all this as
hogwash and declare these sciences as magic and disbelief. This denunciation
from their part emerges from compounded ignorance. The wise say: “Those who are
ignorant of a thing eventually become its enemy.”
My sanad for the study
of the `ilm al-awfaaq were from four scholars:
1. Shaykh Muhammad
Bello ibn Abdullahi
2. Shaykh Umar ibn
Ahmad Zaruuk
3. Shaykh Ibrahim ibn
Uthman ibn Ibrahim
They studied this
science with Shaykh Abd'rRahman Ya`bana ibn Uthman; who recieved it from his
father Shaykh Uthman; who recieved it from his father, the above mentioned
Shaykh Dan Tafa.
SOURCE:
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Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass
al-Kawlakhi" – (Translation & Commentary by Dr. Razzaq Solagberu)
9. Islamic Law of Inheritance, by Sayyid Ali ibn Abubakar al-Muthanna ibn Abdullah Niasse (Translated by Dr. Sulaiman Shittu)
10. Muassasah Nasr al-'ilm Int. (AAII) Magazines No. 13, 14 & 15 (with Articles like Outline of Life of Sufi Heros & Heroines like Shaikh Ibrahim Niasse, Shaikh Abdus-Salam Oniwiridi Pakata, Shaikh Muhammad Bello Eleha, Shaikh Ahmad Rufa'i Nda Salati, and others...this magazines also features other interesting Articles).
11. Numerous “English” Sufism & Tijaniyyah Tariqah E-books/Journals/Articles (soft copies - to be sent via email)
12. Numerous “Arabic” Sufism & Tijaniyyah Tariqah E-books/Journals/Articles (soft copies - to be sent via email)
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