SUFI SUPPLICATIONS: ON THE SCIENCE OF AWFAAQ & HURUUF

ON THE SCIENCE OF AWFAAQ & HURUUF

By: Shaykh Muhammad Shareef bin Farid

Founding Executive Director at

Sankore' Institute of Islamic-African Studies International (SIIASI)

Source:

Ilaawat al-Muttaalib fee Shukr ‘l-Waahib al-Mufeedat al-Mawaahib

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.”

By: Shaykh Muhammad Shareef bin Farid

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:

Ilaawat al-Muttaalib fee Shukr ‘l-Waahibal-Mufeedat al-Mawaahib (PDF)

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