During the era of the Sufis among Muslims, various forms of spiritual exercises and ascetic practices were undertaken with the aim of removing sensory veils and developing extraordinary spiritual powers. As a result, books and terminologies related to this field were compiled, and such mastery was achieved that even predecessors were surpassed.
Imam al-Buni’s famous book, Shams al-Ma’arif, is considered an extensive work on these matters. Through rigorous efforts and spiritual practices focused on the mysteries of letters (asrar al-huruf), it was discovered that celestial spirits and planetary influences are manifestations of divine phenomena. Since the secrets of letters permeate all the divine names (Asma al-Husna), these mysteries are also present in all creation and written forms.
Thus, through Asma al-Husna and divine words—containing mysterious letters—these scholars mastered the ability to influence the natural world. With their spiritual strength, they uncovered the hidden powers within letters and utilized them to exert control over nature.
However, among the Sufis, there was a difference of opinion regarding whether this influence (tasarruf) occurred through letters or due to some other cause.
Some believed that letters exerted their effects due to their elemental properties (tabā’i al-‘unsurī), while others held that letters acted based on their numerical relationships (nisbat-e-‘adadi). In this view, numerical correspondence was considered the actual force behind these influences.
Because of this, efforts were made to determine the inherent powers of letters. As a result, the Abjad system was established, and the relationships and compositions of letters were analyzed based on their numerical values.
For example, in the word ب ک ر (BKR):
- ب (B) corresponds to the units place (1s),
- ک (K) corresponds to the tens place (10s),
- ر (R) corresponds to the hundreds place (100s).
This numerical positioning was believed to hold mystical significance and influence.
Once numerical values were assigned to letters, it became easier to determine their strengths and weaknesses.
For example:
- The progression (taraqqi) of ب (B) is found in د (D), which means its numerical value increases from 2 to 4.
- The diminution (nuqsan) of ب is found in ا (A), reducing its value from 2 to 1.
This was the first step in the science of letters (Ilm al-Huruf). If one wishes to understand the power of letters, they must analyze their numerical values. The numerical relationships between letters preserve their hidden strengths and influences.
Scholars even applied these principles to the Divine Names (Asma al-Ilahi), using their numerical configurations (awfaq) to uncover complex letter-based and number-based secrets. They developed such intricate mathematical theories that the average mind could not comprehend them. This is why this science is not purely rational—it depends on spiritual intuition and mystical insight (dhawq wa kashf).
Both Imam al-Buni and Ibn Arabi emphasized in their writings that understanding Ilm al-Huruf relies on direct experience and divine grace (tawfiq-e-Ilahi).
According to Kash al-Barni, one can only grasp these sciences if their intellect and spiritual faculties are exceptionally sharp and elevated; otherwise, comprehension is impossible.
Perhaps this is why learning these sciences is not within the reach of just anyone.
Those who succeed in mastering this field understand that using letters and compound divine names (Asma-e-Murakkabah) to influence the natural world (Alam-e-Tabi‘at)—and the world’s subsequent reaction to these forces—is an undeniable reality. No insightful person can refute this. The practices of many Sufi masters also provide evidence of this phenomenon.
The power of letters, celestial influences, numerical relationships, and the spiritual essence of talismans are combined in rituals performed using specific incenses (bukhurat), which draw and channel these hidden energies. This process is essentially a way of merging higher (celestial) forces (tabā’i al-‘ulwī) with lower (earthly) forces (tabā’i al-suflī), thereby achieving profound mystical effects.
This is not a meaningless practice; rather, it involves astonishing mathematical transformations that make its effectiveness undeniable.
A naqsh (inscribed talisman), looh (engraved tablet), or tilism (occult seal) acts like a spiritual catalyst, composed from the four natural elements (Taba’i Arba‘a). When combined with another substance, it alters its state.
Thus, practitioners of this art focus on drawing celestial energies (ruhaniyat-e-aflak) and binding them to physical forms (suwar-e-jismaniyyah)—or integrating them with numerical relationships—to create a specific temperament (mizaj). This temperament acts as a transformative agent, much like the fermentation process that alchemists use to transmute minerals.
However, mastery of these sciences requires spiritual discipline, patience, and steadfastness. Without:
- Rigorous spiritual exercises (riyazat),
- Deep understanding of letter and number relationships,
- Knowledge of celestial manifestations and planetary influences,
One cannot harness these hidden forces.
Since nature has been endowed with inherent effects, it is humanity’s duty to understand and utilize them—just as one must study medicinal herbs to cure diseases.
Among the sages (hukama) and Sufi masters (sufiya-e-kiram), those who possess deep knowledge of Divine Names (Asma-e-Ilahi) have a highly refined level of spiritual insight and mystical vision (kashf wa mushahida), attained through rigorous spiritual practices. Such individuals not only gain the ability to influence the world naturally (tasarruf bil-tabi‘a), but they are also granted knowledge of divine secrets and the realities of the celestial realm (haqa’iq-e-malakut).
Many masters of the Divine Names (sahib-e-asma) combine the energies of these names with the forces of the planets (quwa-e-kawakib). They designate specific recitations of Asma al-Husna, determine the methods for inscribing sacred symbols, and select the most suitable times for these practices. This alignment of timings is something they derive from Barzakh-e-Kamal-e-Asma (the Celestial Intermediary of Divine Names), and their spiritual vision (mushahida) confirms it.
This is why such individuals always succeed in their practices and are considered masters of spiritual perfection (sahib-e-kamal).
However, ordinary people lack such spiritual perception and are often unable to determine the correct timing and necessary conditions for these practices. Due to their limited knowledge and spiritual awareness, they frequently make mistakes in execution, leading to rare and inconsistent successes.
Therefore, for any seeker of spiritual knowledge and mysticism, it is essential to practice certain Divine Names (Asma-e-Ilahi) through spiritual exercises (riyazat). These practices not only bring worldly success but also ensure spiritual elevation in the Hereafter.
Anyone who wishes to understand the influences of letters (ta’sirat-e-huruf) must first recognize that each letter has a corresponding form in the celestial realm (Alam-e-‘Ulwi), known as its Kursi (throne or archetypal shape).
Furthermore, some letters are static (sakin), while others are dynamic (mutaḥarrik). Some are celestial (ulwi), while others are terrestrial (sufli). In the lower sciences (Ilm-e-Sufli), each letter has three levels of power:
- The lowest and weakest form, which manifests immediately when the letter is written.
- A spiritual inscription, which appears in the celestial realm as soon as the letter is formed.
- A higher force, which exerts an influence on the physical world (Alam-e-Ajsam).
To better grasp this concept, one can compare it to television technology:
Just as atoms in the universe continuously capture and transmit images of every movement, letters—when written—imprint their forms into the ether. This cosmic transmission is most prominently manifested through the Moon (Qamar), which acts as nature’s greatest celestial transmitter.
For example:
- When the Moon enters its first mansion (Manzil-e-Ula), Sharṭain, the spiritual energy of the letter “Alif” (ا) is heightened.
- If someone performs an esoteric practice (amal) using Alif at this time, ensuring it aligns with the temperament (mizaj) of Sharṭain, its effects on the target will be inevitable.
Just as there are 28 lunar mansions (manāzil-e-qamar), the 28 Arabic letters have been correlated with them. The spiritual forces associated with each letter, and their ability to influence the terrestrial world (Alam-e-Sufli), are extensively documented in classical books on occult sciences and mystical operations (Kutub-e-‘Amaliyat).
It is important to understand that the second power of letters is their intellectual form (Hay’at-e-Fikriyyah). This power arises from spiritual forces (Ruhaniyat), which makes it influential in both:
- The spiritual realm, where it affects higher energies.
- The physical world (Alam-e-Ajsam), where it manifests as tangible effects.
The third power of letters is their inner essence (Quwwat-e-Harfiyyah), which is connected to the soul’s formative power (Quwwat-e-Nafsaniyyah). This power gathers within the mind before speech (takwin), meaning:
- Before a word is spoken, its form is imprinted in the mind.
- After speaking, this form transfers into the letters themselves.
Additionally, in the act of speech (Quwwat-e-Nutq), letters carry specific natural properties, similar to the fundamental forces found in living beings (Muwalladat). Thus, spoken words are not just vibrations of sound; they possess hidden energies and influences that interact with the unseen world.
Since this knowledge grants humans extraordinary abilities (khawariq-e-‘adat), the hidden powers within these mystical secrets are collectively referred to as “tilism” (talismanic science).
The definition of tilism is the utilization of a specific force to exert influence over the natural world (Alam-e-Tabi‘ah). This can be achieved through:
- Letters (huruf),
- Numbers (a‘dad),
- Planetary movements (harakat-e-kawakib),
- Auspicious or inauspicious timings (sa‘adat wa nahusat-e-waqt),
- A combination of these factors.
Additionally, Divine Names (Asma-e-Ilahi), mystical Quranic letters, verses (ayat), and prayers (duas) can be employed at specific times to achieve desired results.
Understanding the Power of Letters through Numbers
The strength of letters is determined by their numerical values (a‘dad). The process of assigning numerical ranks to letters, incorporating them into specific mathematical operations, and inscribing them in a structured way is what forms a naqsh (talismanic inscription) or looh (mystical tablet).
A naqsh is essentially a method of fixing the hidden powers of letters into numerical form, encoding their spiritual effects within numbers for a controlled mystical outcome.
It is important to understand that true knowledge cannot be fully grasped or mastered through books alone. Research shows that spiritual practitioners (Aamileen wa Kaamileen) have deliberately presented this knowledge in a complex manner to ensure that only worthy and dedicated seekers can learn it properly under the guidance of a qualified teacher (Kamil Ustad).
The Need for a Spiritual Master
For anyone wishing to study spiritual sciences (Ruhaniyat) and esoteric knowledge (Uloom-e-Makhfiyah), having a perfect and experienced mentor is essential.
It is also crucial to note that success in these practices is not solely dependent on rituals like Zakat (purification rites) and Chilla (forty-day spiritual retreats). Instead, one must receive:
- Authentic and powerful permissions (Ijazah) from a spiritual authority,
- Proper guidance to ensure effectiveness,
- Protection from harmful spiritual repercussions (Ruju‘at) that may arise from incorrect practice.
Only with these elements can one safely and successfully harness the hidden forces of the unseen world.
It is important to clarify that this discussion has only provided a fundamental overview of Ilm al-Naqsh (the Science of Talismans). However, even within these lines, many hidden secrets are embedded.
We must approach this knowledge with research and investigation, keeping in mind the practical experiences of different eras. It is also essential to consider the insights of:
- Sufi masters (Sufiya-e-Kiram),
- Religious scholars (Ulama-e-Karam),
- Spiritual experts and great mystics (Kamilin wa Akabirin).
By integrating tradition, experience, and scholarly wisdom, one can truly understand and benefit from these mystical sciences.