Jinn

Wednesday, March 11, 2015

Edward William Lane (British Orientalist, translator and lexicographer):His notes regarding jinni

The frequent mention of Genii (from Arabic جني jinnie) in this work,
and the erroneous accounts that have been given of these fabulous
beings by various European writers, have induced me to examine the
statements respecting them in several Arabic works; and I shall here
offer the result of my investigation, with a previous account of the
Angels.
The Muslims, in general, believe in three different species of created
intelligent beings; namely, Angels, who are created of light; Genii,
who are created of fire; and Men, created of earth. The first species
are called “Meláïkeh” (sing. “Melek”); the second, “Jinn” or “Ginn”
(sing. “Jinnee” or “Ginnee”); the third, “Ins” (sing. “Insee”). Some
hold that the Devils (Sheytáns) are of a species distinct from Angels
and Jinn; but the more prevailing opinion, and that which rests on the
highest authority, is that they are rebellious Jinn.
“It is believed,” says El-Kazweenee, “that the Angels are of a simple
substance, endowed with life, and speech, and reason; and that the
difference between them and the Jinn and Sheytáns is a difference of
species. Know,” he adds, “that the Angels are sanctified from carnal
desire and the disturbance of anger: they disobey not God in
celebrating of his glory; their drink, the proclaiming of his
holiness; their conversation, the commemoration of God, whose name be
exalted; their pleasure, his worship: they are created in different
forms, and with different powers.” Some are described as having the
forms of brutes. Four of them are Archangels; Jebraeel or Jibreel (
Gabriel), the angel of revelations; Meekaeel or Meekál ( Michael), the
patron of the Israelites; ’Azraeel, the angel of death; and Isráfeel,
the angel of the trumpet, which he is to sound twice, or some say
thrice, at the end of the world: one blast will kill all living
creatures (himself included): another, forty years after, (he being
raised again for this purpose, with Jebraeel and Meekaeel,) will raise
the dead. These Archangels are also called Apostolic Angels. They are
inferior in dignity to human prophets and apostles, though superior to
the rest of the human race: the angelic nature is held to be inferior
to the human nature, because all the Angels were commanded to
prostrate themselves before Adam. Every believer is attended by two
guardian and recording angels; one of whom writes his good actions,
the other, his evil actions: or, according to some, the number of
these angels is five, or sixty, or a hundred and sixty. There are also
two Angels, called Munkar (vulg. Nákir) and Nekeer, who examine all
the dead, and torture the wicked in their graves.
The species of Jinn is said to have been created some thousands of
years before Adam. According to a tradition from the Prophet, this
species consists of five orders or classes; namely, Jánn (who are the
least powerful of all), Jinn, Sheytáns ( Devils), ’Efreets, and
Márids. The last, it is added, are the most powerful; and the Jánn are
transformed Jinn; like as certain apes and swine were transformed men
(Kur-án 5:65). It must however, be remarked here, that the terms Jinn
and Jánn are generally used indiscriminately, as names of the whole
species (including the other orders above mentioned) whether good or
bad; and that the former term is the more common. Also, that “Sheytán”
is commonly used to signify any evil Jinnee. An ‘Efreet is a powerful
evil Jinnee: a Márid, an evil Jinnee of the most powerful class. The
Jinn (but generally speaking, evil ones) are called by the Persians
“Deevs;” the most powerful evil, “Narahs” (which signifies “males,”
though they are said to be males and females); the good Jinn,
“Perees;” though this term more commonly applies to females.
In a tradition from the Prophet, it is said, “The Jánn were created of
a smokeless fire.” The word which signifies “a smokeless fire” has
been misunderstood by some as meaning “the flame of fire:” El-Jóharee
(in the Seháh) renders it rightly; and says that of this fire was the
Sheytán (Iblees) created. “El-Jánn” is sometimes used as a name for
Iblees; as in the following verse of the Kur-án:- “And the Jánn [the
father of the Jinn, i.e. Iblees] we had created before [i.e. before
the creation of Adam] of the fire of the samoom [i.e. of the fire
without smoke].” “Jánn” also signifies “a serpent;” as in other
passages of the Kur-án; and is used in the same book as synonymous
with “Jinn.” In the last sense it is generally believed to be used in
the tradition quoted in the commencement of this paragraph. There are
several apparently contradictory traditions from the Prophet which are
reconciled by what has been above stated: in one, it is said, that
Iblees was the father of all the Jánn and Sheytáns; Jánn being here
synonymous with Jinn: in another, that Jánn was the father of all the
Jinn; here, Jánn being used as the name of Iblees.
“It is held,” says El-Kazweenee, “that the Jinn are aerial animals,
with transparent bodies, which can assume various forms. People differ
in opinion respecting these beings: some consider the Jinn and
Sheytáns as unruly men; but these persons are of the Moatezileh [a
sect of Muslim freethinkers]: and some hold, that God, whose name be
exalted, created the Angels of the light of fire, and the Jinn of its
flame [but this is at variance with the general opinion] and the
Sheytáns of its smoke [which is also at variance with the common
opinion]; and that [all] these kinds of beings are [usually] invisible
to men, but that they assume what forms they please, and when their
form becomes condensed they are visible.” - This last remark
illustrates several descriptions of Jinnees in this work; where the
form of the monster is at first undefined, or like an enormous pillar,
and then gradually assumes a human shape and less gigantic size. The
particular forms of brutes , reptiles, &c., in which the Jinn most
frequently appear will be mentioned hereafter.
It is said that God created the Jánn [or Jinn] two thousand years
before Adam [or, according to some writers, much earlier]; and that
there are believers and infidels and every sect among them, as among
men. Some say that a prophet, named Yoosuf, was sent to the Jinn:
others, that they had only preachers, or admonishers: others, again,
that seventy apostles were sent, before Mohammed, to Jinn and men
conjointly. It is commonly believed that preadamite Jinn were governed
by forty (or, according to some, seventy-two) kings, to each of which
the Arab writers give the name of Suleymán (or Solomon); and that they
derive their appellation from the last of these, who was called Jánn
Ibn-Jánn, and who, some say, built the pyramids of Egypt. The
following account of the preadamite Jinn is given by Al-Kazweenee.-
“It is related in histories, that a race of Jinn, in ancient times,
before the creation of Adam, inhabited the earth and covered it, the
land and the sea, and the plains and the mountains; and the favours of
God were multiplied upon them, and they had government, and prophecy,
and religion, and law; but they transgressed and offended, and opposed
their prophets, and made wickedness to abound in the earth; whereupon,
God, whose name be exalted, sent against them an army of Angels, who
took possession of the earth, and drove away the Jinn to the regions
of the islands, and made many of them prisoners; and of those who were
made prisoners was ’Azázeel [afterwards called Iblees, from his
despair]; and a slaughter was made among them. At that time, ’Azázeel
was young: he grew up among the Angels [and probably for that reason
was called one of them], and became learned in their knowledge, and
assumed the government of them; and his days were prolonged until he
became their chief; and thus it continued for a long time, until the
affair between him and Adam happened, as God, whose name be exalted,
hath said, ‘When we said unto the Angels, Worship ye Adam, and [all]
worshipped except Iblees, [who] was [one] of the Jinn.’”
“Iblees,” we are told by another authority, “was sent as a governor
upon the earth, and judged among the Jinn a thousand years, after
which he ascended into heaven, and remained employed in worship until
the creation of Adam.” The name of Iblees was originally, according to
some, ’Azázeel (as before mentioned; and according to others,
El-Hárith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr. It is
disputed whether he was of the Angels or of the Jinn. There are three
opinions on this point. - 1. That he was of the Angels, from a
tradition from Ibn-‘Abbás. - 2. That he was of the Sheytáns (or evil
Jinn); as it is said in the Ku-rán, “except Iblees, [who] was [one] of
the Jinn:” this was the opinion of El-Hasan El-Basree, and is that
commonly held. - 3. That he was neither of the Angels nor of the Jinn;
but created alone, of fire. - Ibn-‘Abbás founds his opinion on the
same text from which El-Hasan El-Basree derives his: “When we said
unto the Angels, Worship ye Adam, and [all] worshipped except Iblees,
[who] was [one] of the Jinn” (before quoted: which he explains by
saying, that the most noble and honourable among the Angels are called
“the Jinn,” because they are veiled from the eyes of the other Angels
on account of their superiority; and that Iblees was one of these
Jinn. He adds, that he had the government of the lowest heaven and of
the earth, and was called the Táoos (literally, Peacock) of the
Angels; and that there was not a spot in the lowest heaven but he had
prostrated himself upon it: but when the Jinn rebelled upon the earth,
God sent a troop of Angels who drove them to the islands and
mountains; and Iblees being elated with pride, and refusing to
prostrate himself before Adam, God transformed him into a Sheytán. -
But this reasoning is opposed by other verses, in which Iblees is
represented as saying, “Thou has created me of fire, and hast created
him [Adam] of earth.” It is therefore argued, “If he were created
originally of fire, how was he created of light? For the Angels were
[all] created of light.” - The former verse may be explained by the
tradition, that Iblees, having been taken captive, was exalted among
the Angels; or perhaps there is an ellipsis after the word “Angels;”
for it might be inferred that the command given to the Angels was also
(and à fortiori) to be obeyed by the Jinn.
According to a tradition, Iblees and all the Sheytáns are
distinguished from the other Jinn by a longer existence. “The
Sheytáns,” it is added, “are the children of Iblees, and die not but
with him: whereas the [other] Jinn die before him;” though they may
live many centuries. But this is not altogether accordant with the
popular belief: Iblees and many other evil Jinn are to survive
mankind; but they are to die before the general resurrection; as also
even the Angels; the last of whom will be the Angel of Death,
’Azraeel: yet not all the evil Jinn are to live thus long: many of
them are killed by shooting stars , hurled at them from heaven;
wherefore, the Arabs, when they see a shooting star (shiháb), often
exclaim, “May God transfix the enemy of the faith!” - Many also are
killed by other Jinn; and some, even by men. The fire of which the
Jinnee is created circulates in his veins, in place of blood:
therefore, when he receives a mortal wound, this fire, issuing from
his veins, generally consumes him to ashes. - The Jinn, it has been
already shown, are peccable. They also eat and drink, and propagate
their species, sometimes in conjunction with human beings; in which
latter case, the offspring partakes of the nature of both parents. In
all these respects they differ from the Angels. Among the evil Jinn
are distinguished the five sons of their chief, Iblees; namely, Teer,
who brings about calamities, losses, and injuries; El-Aawar, who
encourages debauchery; Sót, who suggests lies, Dásim, who causes
hatred between man and wife; and Zelemboor, who presides over places
of traffic.
The most common forms and habitations or places of resort of the Jinn
must now be described.
The following traditions from the Prophet are the most to the purpose
that I have seen. - The Jinn are of various shapes; having the forms
of serpents, scorpions, lions, wolves, jackals, &c. - The Jinn are of
three kinds; one on the land; one in the sea; and one in the air. The
Jinn consist of forty troops; each troop consisting of six hundred
thousand. - The Jinn are of three kinds; one have wings, and fly;
another are snakes, and dogs; and the third move about from place to
place like men. - Domestic snakes are asserted to be Jinn on the same
authority.
The Prophet ordered his followers to kill serpents and scorpions if
they intruded at prayers; but on other occasions, he seems to have
required first to admonish them to depart, and then, if they remained,
to kill them. The Doctors, however, differ in opinion whether all
kinds of snakes or serpents should be admonished first; or whether any
should; for the Prophet, say they, took a covenant of the Jinn
[probably after the above-mentioned command], that they should not
enter the houses of the faithful: therefore, it is argued, if they
enter, they break their covenant, and it becomes lawful to kill them
without previous admonishment. Yet it is related that ’Áïsheh, the
Prophet’s wife, having killed a serpent in her chamber, was alarmed by
a dream, and, fearing that it might have been a Muslim Jinnee, as it
did not enter her chamber when she was undressed, gave in alms, as an
expiation, twelve thousand dirhems (about £300), the price of the
blood of a Muslim.
The Jinn are said to appear to mankind most commonly in the shapes of
serpents, dogs, cats or human beings. In the last case, they are
sometimes of the stature of men, and sometimes of a size enormously
gigantic. If good, they are generally resplendently handsome: if evil,
horribly hideous. They become invisible at pleasure (by a rapid
extension or rarefaction of the particles which compose them), or
suddenly disappear in the earth or air, or through a solid wall. Many
Muslims in the present day profess to have seen and held intercourse
with them.
The Zóba’ah, which is a whirlwind that raises the sand or dust in the
form of a pillar of prodigious height, often seen sweeping across the
deserts or fields, is believed to be caused by the flight of an evil
Jinnee. To defend themselves from a Jinnee thus “riding in the
whirlwind,” the Arabs often exclaim “Iron! Iron!” (Hadeed! Hadeed!),
or, “Iron! Thou unlucky! (Hadeed! yá mashoom!), as the Jinn are
supposed to have a great dread of that metal: or they exclaim, “God is
most great!” (Alláhu akbar!), A similar superstition prevails with
respect to the water-spout at sea, as the reader may have discovered
from the first instance of the description of a Jinnee in the present
work, which occasions this note to be here inserted.
It is believed that the chief mode of the Jinn is in the mountains of
Káf, which are supposed (as mentioned on a former occasion) to
encompass the whole of our earth. But they are also believed to
pervade the solid body of our earth, and the firmament; and to choose,
as their principal places of resort, or of occasional abode, baths,
wells, the latrina, ovens, ruined houses, market-places, the junctures
of the roads, the sea, and rivers. The Arabs, therefore, when they
pour water, &c., on the ground, or enter a bath, or let down a bucket
into a well, or visit the latrina, and on various other occasions,
say, “Permission!” or “Permission, ye blessed!” (Destoor! Or, Destoor
yá mubara-keen!”). - The evil spirits (or evil Jinn), it is said, had
liberty to enter any of the seven heavens till the birth of Jesus,
when they were excluded from three of them: on the birth of Mohammed,
they were forbidden the other four. They continue, however, to ascend
to the confines of the lowest heaven, and there listening to the
conversation of the Angels respecting things decreed by God, obtain
knowledge of futurity, which they sometimes impart to men, who, by
means of talismans, or certain invocations, make them to serve the
purposes of magical performances. To this particular subject it will
be necessary to revert. - What the Prophet said of Iblees, in the
following tradition, applies to the evil Jinn over whom he presides: -
His chief abode [among men] is the bath; his chief places of resort
are the markets, and the junctures of roads; his food is whatever is
killed without the name of God being pronounced over it; his drink,
whatever is intoxicating; his muëddin, the mizmár (a musical pipe;
i.e. any musical instrument); his kur-án, poetry; his written
character, the marks made in geomancy; his speech, falsehood; his
snares are women.
That particular Jinnees presided over particular places, was an
opinion of the early Arabs. It is said in the Kur-án, “And there were
certain men who sought refuge with certain of the Jinn.” In the
commentary of the Jeláleyn, I find the following remark on these
words: - “When they halted, on their journey, in a place of fear, each
man said, ‘I seek refuge with the lord of this place, from the
mischief of his foolish ones!’”. In illustration of this, I may insert
the following tradition, translated from El-Kazweenee: - “It is
related by a certain narrator of traditions, that he descended into a
valley, with his sheep, and a wolf carried off a ewe from among them;
and he arose, and raised his voice, and cried, ‘O inhabitant of the
valley!’ whereupon he heard a voice saying, ‘O wolf, restore to him
his sheep!’ and the wolf came with the ewe, and left her, and
departed.” - The same opinion is held by the modern Arabs, though
probably they do not use such an invocation. - A similar superstition,
a relic of ancient Egyptian credulity, still prevails among the people
of Cairo. It is believed that each quarter of the city has its
peculiar guardian-genius, or Agathodæmon, which has the form of a
serpent.
It has already been mentioned that some of the Jinn are Muslims; and
others, infidels. The good Jinn acquit themselves of imperative duties
of religion; namely, prayers, alms-giving, fasting during the month of
Ramadán, and pilgrimage to Mekkeh and Mount ’Arafát: but in the
performance of these duties they are generally invisible to human
beings. Some examples of the mode in which good Jinn pay the alms
required of them by the law, I have given in a former work.
Of the services and injuries done by Jinn to men, some account must be given.
It has been stated, that, by means of talismans, or certain
invocations, men are said to obtain the services of Jinn; and the
manner in which the latter are enabled to assist magicians, by
imparting to them the knowledge of future events, has been explained.
No man ever attained such absolute power over the Jinn as Suleymán
Ibn-Dáood (Solomon, the Son of David). This he did by virtue of a most
wonderful talisman, which is said to have come down to him from
heaven. It was a seal-ring, upon which was engraved “the most great
name” of God; and was partly composed of brass, and partly of iron.
With the brass he stamped his written commands to the good Jinn; with
the iron (for a reason before mentioned), those to the evil Jinn, or
Devils. Over both orders, he had unlimited power; as well as over the
birds and the winds, and, as is generally said, the wild beasts. His
Wezeer, Ásaf the son of Barkhiya, is also said to have been acquainted
with “the most great name,” by uttering which, the greatest miracles
may be performed; even that of raising the dead. By virtue of this
name, engraved in his ring, Suleymán compelled the Jinn to assist in
building the Temple of Jerusalem, and in various other works. Many of
the evil Jinn he converted to the true faith; and many others of this
class, who remained obstinate in infidelity, he confined in prisons.
He is said to have been monarch of the whole earth. Hence, perhaps,
the name of Suleymán is given to the universal monarch of the
preadamite Jinn; unless the story of his own universal dominion
originated from confounding him with those kings of the Jinn.
The injuries related to have been inflicted upon human beings by evil
Jinn are of various kinds. Jinnees are said to have often carried off
beautiful women, whom they have forcibly kept as their wives or
concubines. I have mentioned in a former work, that malicious or
disturbed Jinnees are asserted often to station themselves on the
roofs, or at the windows, of houses, and to throw down bricks and
stones on persons passing by. When they take possession of an
uninhabited house, they seldom fail to persecute terribly any person
who goes to reside in it. They are also very apt to pilfer provisions,
&c. Many learned and devout persons, to secure their property from
such depredations, repeat the words “In the name of God, the
Compassionate, the Merciful!” on locking the doors of their houses,
rooms, or closets, and on covering the bread-basket, or anything
containing food. During the month of Ramadán, the evil Jinn are
believed to be confined in prison; and therefore, on the last night of
that month, with the same view, women sometimes repeat the words above
mentioned, and sprinkle salt upon the floors of the apartments of
their houses.
To complete this sketch of Arabian mythology, an account must be added
of several creatures believed to be of inferior orders of the Jinn.
One of these is the Ghool, which is commonly regarded as a kind of
Sheytán, or evil Jinnee, that eats men; and is described by some as a
Jinnee or an enchanter who assumes various forms. The ghools are said
to appear in the forms of various animals, and of human beings, and in
many monstrous shapes; to haunt burial-grounds and other sequestered
spots; to feed upon dead human bodies; and to kill and devour any
human creature who has the misfortune to fall in their way: whence the
term “Ghool” is applied to any cannibal. An opinion quoted by a
celebrated author, respecting the Ghool, is, that it is a demoniacal
animal, which passes a solitary existence in the deserts, resembling
both man and brute; that it appears to a person travelling alone in
the night and in solitary places, and, being supposed by him to be
itself a traveller, lures him out of his way. Another opinions stated
by him is this: that, when the Sheytáns attempt to hear words by
stealth [from the confines of the lowest heaven], they are struck by
shooting stars; and some are burnt; some, falling into the sea, or
rather a large river (bahr), become converted into crocodiles; and
some, falling upon the land, become Ghools. The same author adds the
following tradition:- “The Ghool is any Jinnee that is opposed to
travels, assuming various forms and appearances;” and affirms that
several of the Companions of the Prophet saw Ghools in their travels;
and that ’Omar, among them, saw a Ghool while on a journey to Syria,
before El-Islám, and struck it with his sword. - It appears that
“Ghool” is, properly speaking, a name only given to a female demon of
the kind above described: the male is called “Kutrub.” It is said that
these beings, and the Gheddár, or Gharrár, and other similar creatures
which will presently be mentioned, are the offspring of Iblees and of
a wife whom God created for him of the fire of the Samoon (which here
signifies, as an instance before mentioned, “a smokeless fire”); and
that they sprang from an egg. The female Ghool, it is added, appears
to men in the deserts, in various forms, converses with them, and
sometimes prostitutes herself to them.
The Sealáh, or Saaláh, is another demoniacal creature, described by
some [or rather, by most authors] as of the Jinn. It is said that it
is mostly found in forests; and that when it captures a man, it makes
him dance, and plays with him as the cat plays with the mouse. A man
of Isfahán asserted that many beings of this kind abounded in his
country; that sometimes the wolf would hunt one of them by night, and
devour it, and that, when it had seized it, the Sealáh would cry out,
“Who will liberate me? I have a hundred deenárs, and he shall receive
them!” but the people knowing that it was the cry of the Sealáh, no
one would liberate it; and so the wolf would eat it. - An island in
the sea of Es-Seen (or China) is called “the Island of the Sealáh,” by
Arab geographers, from its being said to be inhabited by the demons so
named: they are described as creatures of hideous forms, supposed to
be Sheytáns, the offspring of human beings and Jinn, who eat men.
The Ghaddár, or Gharrár (for its name is written differently in two
different MSS. In my possession), is another creature of a similar
nature, described as being found in the borders of El-Yemen, and
sometimes in Tihámeh, and in the upper parts of Egypt. It is said that
it entices a man to it, and either tortures him in a manner not to be
described, or merely terrifies him, and leaves him.
The Delhán is also a demoniacal being, inhabiting the islands of the
seas, having the form of a man, and riding on an ostrich. It eats the
flesh of men whom the sea casts on the shore from wrecks. Some say
that a Dalhán once attacked a ship in the sea, and desired to take the
crew; but they contended with it; whereupon it uttered a cry which
caused them to fall upon their faces, and it took them. - In my MS. of
Ibn-El-Wardee, I find the name “Dahlán.” He mentions an island called
by this name, in the Sea of ’Omán; and describes its inhabitants as
cannibal Sheytáns, like men in form, and riding on birds resembling
ostriches.
The Shikk is another demoniacal creature, having the form of half a
human being (like a man divided longitudinally); and it is believed
that the Nesnás is the offspring of a Shikk and of a human being. The
Shikk appears to travellers; and it was a demon of this kind who
killed, and was killed by, ’Alkameh, the son of Safwán, the son of
Umeiyeh; of whom it is well known that he was killed by a Jinnee. So
says El-Kazweenee.
The Nesnás (above mentioned) is described as resembling half a human
being; having half a head, half a body, one arm, and one leg, with
which it hops with much agility; as being found in the woods of
El-Yemen; and that one was brought alive to El-Mutawekkil: it
resembled a man in form, excepting that it had but half a face, which
was in its breast, and a tail like that of a sheep. The people of
Hadramót, it is added, eat it; and its flesh is sweet. It is only
generated in their country. A man who went there asserted that he saw
a captured Nesnás, which cried out for mercy, conjuring him by God and
by himself. A race of people whose head is in the breast is described
as inhabiting an island called Jábeh (supposed to be Java), in the Sea
of El-Hind, or India. A kind of Nesnás is also described as inhabiting
the Island of Ráïj, in the Sea of Es-Seen, or China, and having wings
like those of the bat.
The Hátif is a being that is heard, but not seen; and is often
mentioned by Arab writers. It is generally the communicator of some
intelligence in the way of advice, or direction, or warning.
Here terminating this long note, I must beg the reader to remark, that
the superstitious fancies which it describes are prevalent among all
classes of the Arabs, and the Muslims in general, learned as well as
vulgar. I have comprised in it much matter not necessary to illustrate
the introductory portion of this work, in order to avoid frequent
recurrence to the same subject. Another apology for its length may
also be offered: - its importance as confuting Schlegel’s opinion,
that the frequent mention of Genii is more consistent with Indian than
with Arab notions.

Note 4. Sing. of Jinn (Genii), being created of fire. The species of
Jinn is said to have been created some thousands of years before Adam.
According to a tradition from the Prophet, this species consists of
five orders or classes; namely, Jann (who are the least powerful of
all), Jinn, Sheytans (or Devils), ‘Efrits, and Marids. The last, it is
added, are the most powerful; and the Jann are transformed Jinn; like
as certain apes and swine were transformed men. The terms Jinn and
Jann, however, are generally used indiscriminately, as names of the
whole species (including the other orders above mentioned), whether
good or bad; the former term in the more common. [Iblis is Satan,
their King.] “Sheytan” is commonly used to signify any evil Jinn. An
‘Efrit is a powerful evil Jinni: a Madrid, an evil Jinni of the most
powerful class. The Jinn (but generally speaking, evil ones) are
called by the Persians Divs; the most powerful evil Jinn, Narahs
(which signifies “males,” though they are said to be males and
females); the good Jinn, Peris, though this term is commonly applied
to females.

Friday, February 6, 2015

The Story of Jinn, Azazil & Iblis

From Wahab: The Lord of the worlds created the fire of Sammun. From this Fire of Sammun He created the Jinn. �And the Jinn created We before of fire flaming� (Al-Hijr.27). The first of the Jinn was named Marij and the Lord created second one to be his wife, and she was named Marija. They had a son and they called him Jinn. From them derived all the clans of the Jinn, including Iblis. And the Lord gave them the earth to dwell therein. And they lived and worshipped there for a long time. So much did they worship that the angels grew amazed, and said to the Lord of the Heavens and Earth; � Oh our Lord, raise them up to heaven, so that we might learn from them and follow their good example.�So the Lord brought Iblis, then Azazil, up to be among the angels and he lived with them in the first heaven. Others remained living on earth and, remained righteous, while a number of them became sinners and transgressed the law, as didi the children of Adam (A.S) after them.

And the earth began to complain of them to the Lord. � Oh my Lord, have you created me that I should be peopled by disobedient-folk?�. The Lord answered � Oh earth, be patient, I shall send prophets among them to lead them back to the straight path�. Until that time no prophets had appeared among the Jinn. The Lord sent to them 800 prophets and they killed each one. At last the Lord spoke to Azazil in the first heaven. And He said to him � Go. Azazil. Go and fight the unbelievers of your people living on earth.� Azazil obeyed and descended onto earth and fought the unbelievers, vanquishing them then the Lord sent down a fire from the skies and it consumed them, so not a trace remained. The only Jinn left alive were the believing and worshipping Jinn.

Again Azazil prayed so eagerly that he was raised up into the first heaven, or according to one narration, he worshipped so much in the first heaven that he was raised up through all the seven heavens and above them. He worshipped on the earth. He worshipped on the heavens, until Adam (A.S) was brought into existence. Then the Lord ordered all the angels to bow down before Adam (A.S).and all the angels obeyed except Iblis.

From Hassan Al Basri (R.A): Iblis worshipped above the seven heavens for more than 70 000 years, until he was raised to the station of Ridwan which is very high station, Ridwan being the guardian of Paradise. Iblis was the guardian of Paradise for 1000 years. Once he read an inscription on the gates of paradise, and it read: � There is a servant among the most highly favoured servants of the Almighty Lord, and for a long time he will be obedient and serve his Lord well; there will come a day , however, on which he will oppose his Lord and disobey, and he will be driven from His gates and be cursed.� Iblis, who was then still called Azazil, read and wondered at this prediction. � How can that be.� He asked. � that one of the closest servants to the Lord should grow disobedient to the Lord of the Worlds and be driven from His Holy Nearness? Oh Lord�, he pleaded. �Give me permission to curse that rebellious one, whoever he may be.� The Lord gave him permission, and Iblis showered curses upon that future sinner for one thousand years, knowing not that it was to be himself.

There is a conflict of opinion between people as to wether Iblis was of the Angels or of the Jinn. But it is written in the Holy Quran, �he was one of the Jinn and committed ungodliness against his Lord�s command�.

Because of his extreme virtue and the intensity of his prayers, The Lord raised him up into the heavens to live among the angels. When the Lord ordered them all to bow down and prostrate before Adam (A.S), he refused and his hidden disobedient was exposed.

From: LORE of Light: Stories from the lives of the Prophets

Thursday, February 5, 2015

What are Jinn or Spirits

By Shaykh Ibn Arabi

The Existence of Spirits Created from Smokeless Fire (jinn)

He mixed fire and plants, so the form of the jinn was set up
as an interspace between two things

It is between a bodily spirit with a place in depth
and a spirit without "where".

That which accepts embodiment seeks for food for
nourishment without falsehood,

And that which accepts the angels, accepts the heart in
taking shape in the source.

For this reason, it obeys one moment and rebels the next.
He will repay those of them who disobey with two fires.

(Creation of the Jinn, angels and man)

Allah says, "He created jinn from a fusion of smokeless fire." (55:14) It is reported in sound hadith [saying of the Prophet], "Allah created the angels from light and Allah created the jinn from fire and He created man from what you were told." As for what the Prophet said about the creation of man "from what you were told", he was concise and did not specify it as he did in the case of the creation of the angels and the jinn. The Prophet "was given all the words". This is part of them. The basic creation of angels and jinn did not vary.

The creation of man is varied as there are four categories of man's creation.
The creation of Adam does not resemble the creation of Eve.
The creation of Eve does not resemble the creation of the rest of the children of Adam.
The creation of Jesus does not resemble the creation of the others.
Here the Messenger of Allah was concise. He has transmitted to us the details of the creation of man.
1-Adam was created from clay, 2-Eve from a rib, 3-'Isa is from the blowing of a spirit, and the 4-children of Adam from "a contemptible water". (77:20)

(The conceptual cohesion of heaven and earth)

When Allah set up the four basic elements and smoke rose to the bottom of the Sphere of Fixed Stars, the seven heavens unwound themselves in that smoke, each separate from each other. He "revealed, in every heaven, its ordinance" after "He established in it its nourishment" and all that was "in four days". Then he said "to the heavens and the earth: Come willingly or unwillingly." (41:9-11) i.e. they answer when they are called to produce what He wants them to produce. They said, "we come willingly."

Then Allah established a conceptual cohesion between heaven and earth and a direction by which He desires to bring into existence products in this earth in the form of minerals, plants and animals. He made the earth like the wife and the heaven like the husband.

The heaven casts to earth the command of Allah in it as a man casts water into a woman in intercourse.
In that casting, the earth brings forth the types of formations which Allah has hidden in its.

(The four elements and the formation of man and jinn)

When air is ignited and heated, it burns like the lamp.

The burning of that fire is the flame which is the burning of the air and this is smokeless (marj, jumbled) because it is mixed with the air and is the burning air. Marj is mixture and from this the smokeless is marj since the plants are mixed in it.

The jinn are composed of the two elements of fire and air,

as man is composed of the two elements of water and earth kneaded together which produced the name mud.
Similarly the mixture of air and fire has the name 'smokeless fire'. Allah created the form of jinn in that smokeless fire.
Because of the air which is in the jinn, they can assume whatever form they wish. Because of the fire which is in them, they are insubstanital and very subtle, and they seek dominance, pride and might since fire has the highest position of the elements and it has great power to change things as nature demands.
That is reason why he [the jinn Iblis] was too proud to prostrate to Adam when Allah commanded him to do so, because of his own estimation of himself. He said, "I am better than Him" (7:12), i.e. meaning according to the basis by which Allah preferred fire among the four elements.

The jinn did not know that the power of water from which Adam was created was stronger than fire for it extinguishes it and earth is firmer than fire by cold and dryness.

Adam has strength and constancy by the dominance of the two elements from which Allah derived him. Even though he also possesses the rest of the elements - air and fire, they do not have the authority in him. The jinn also have the rest of the elements...

Adam was given humility on account of the clayness of his nature.

When he is proud, that is incidental (and not intrinsic to his nature).
He accepts that because of the element of fire in him as his imagination and states accept different forms because of the element of air in him.
The jinn are given pride by the nature of fire in them. If they are humble, that is something incidental which they accept because of the element of earth in them. They also accept fixation in enticement if they are devils and fixation in acts of obedience if they are not devils.

**(The jinn when Surat ar-Rahman (Chapter 55 of the Qur'an) was recited**

When the Prophet recited Surat ar-Rahman to his Companions, he said, "I was reciting it for the jinn. They listened to it better than you. When I said, 'So which of your Lord's blessings will you deny?' they stated, 'We do not deny any of the blessings of our Lord'. They affirmed them and did not quake when they were told, "So which of your Lord's blessings will you deny?" in his recitation. That is by is in the nature of the jinn of earth and of water which remove the fieriness of fire. Some of them are obedient to Allah and some are rebellious, like us; but they can take on forms as can the angels.

(Their basic form is spiritual)

Allah has made them invisible to us so we do not see them except when Allah wishes to lift the veil for certain individuals who then see them.

Since the jinn are insubstantial and subtle, they can take form in whatever sensory form they wish.
Their basic form is the spiritual one which was the first form the first jinn accepted when Allah brought him into existence.
Then he took on various forms according to what Allah willed. If Allah had opened our eyes so that we could see what the forms conceived by the conceptual faculty through the imagination (khayal), then at different times you would have seen man in various forms which are unlike one another.

(Procreation in jinn and men)

Then Allah breathed the spirit into the flame which was full of turbulence because of its insubstantiality. The blowing increased the turbulence and air dominated it and it did not remain in the same condition.

The world of the jinn appeared in that form.
As intercourse occurred in mankind by the casting of water in the womb and progeny and birth occurs in this mortal Adamic species,
So procreation occurs in the jinn by casting air into the womb of their female, and progeny and birth occurs in the jinn.
They exist by Sagittarius and it is fiery. That was mentioned by the one who arived - may Allah preserve him!

(The years between the creation of jinn and men)

There were 60,000 years between the creation of Jann (the first jinn) and the creation of Adam. This is necessary according to the claim of some people that birth will cease among the jinn after 4000 years and that birth will end with man after 7000 years.

However, things do not occur on that basis. Things will occur occuring to what Allah wills. The jinn still procreate and we still procreate. So when did man begin, how many years of progeny does he have left and how much time remains until the end of this world and the annihilation of mankind on the face of the earth and their transfer to the Next World? This is not the stance taken by those who are firmly rooted in knowledge. It is stated by a small group of people and will not be repeated.

(The Jinn are an interspace between angels and men)

The angels are spirits breathed into lights.

The jinn are spirits breathed into winds.
Men are spirits breathed into shapes.
It is said that a female was not separated from the first existing jinn as Eve was separated from Adam.
One of them said Allah created a vulva in the first existent jinn, so part of him mated with the other part and offspring like those of Adam were born to him: a male and female who married each other.
So the jinn's nature was hermaphrodite. For that reason the jinn are part of the world of the interspace: they resemble men and resemble angels as the hermaphrodite resembles both the male and femaleÉ

(The food and marriage of the jinn)

The elements of air and fire dominate the jinn.

For that reason, their food is what the air carried by of fat in bones.
Allah made their provision in them.
So we see that the bone and its flesh is not decreased at all and we know that Allah gave them their sustenance in the bones.
This is why the Prophet said about bones, "They are sustenance for your brothers among the jinn." In a hadith, "Allah appoints their sustenance in them." Someone to whom this was unveiled reported to us that he saw the jinn come to some bones and sniff them like beasts of pray sniff. Then they went back having taken their sustenance. Their food was taken in that sniffing. Glory be to the Subtle, the All-Aware!

As their union with each other in marriage, it is in the form of twisting - like what you see of smoke issuing from a kiln or a pottery oven. The smoke intermingles and each of the two individuals enjoys that mutual entry. Their ejaculation resembles like the seed of the palm and is in the form of pure scent, just as is the case with their food.

(The tribes and clans of the jinn)

They have tribes and clans. It is said that they are contained in twelve tribes and then they branch into subtribes.

There are great wars between them, and some whirlwinds are, in fact, the centre of their battles.
The whirlwind is the mutual opposition of two opposing winds, each preventing its companion from passing through.
So that barrier leads to the circle witnessed visually in the physical dust which is the effect of the mutual opposition of the two winds.
Their battles are like that, but not every whirlwind is on of their battles.
The story of 'Amr the jinn is famous. He was killed in a whirlwind which was seen. It dispersed from him while he was dying. It did not take long for him to die. He was a pious jinn. If the basis of this book had been to present traditions and tales, we would have mentioned some of them, but this is a book about the science of meanings. You can look for their stories elswhere in book of history and poems.

(The manner in which the spiritual world appears in forms)

When this spiritual world takes on shape and appears in a sensory form, the eyes confine it since it cannot abandon that form as long as the eye continues to look at it although that it is the human being which is looking.

When human eye defines it and continues to look at it, the spiritual (ruhani) being does not have a place into which it can disappear, so this spiritual being manifests a form which it puts on itself like a veil.
Then the spiritual being makes the person imagine that that form has left him in a particular direction, so his eye follows it.
When his eye follows it, the spiritual being leaves its confinement and vanishes.
When it disappears, that form vanishes from the sight of the one who is looking at it and following it with his eye.
In relation to the spiritual being, that form is like light is in the case of a lamp whose light is diffused in the corners.
When the body of the lamp is absent, the light is lost. It is thus with this form. If someone knows this and wants to confine that spiritual being, he should not follow the form with his eye.
This is one of the divine secrets which are only known by the instruction of Allah. The form is not other than spirtual being. Indeed it is the same, even if it is in a thousand places, or in every place, with different shapes.

If it happens that one of those forms is slain and apparently dies, that spiritual being moves from the life of this world to the interspace just as we move when we die.

No information about it remains in this world, just as is the case with us.

Those sensory forms in which the spiritual beings appear are called 'bodies'.
It is the words of Allah, "We cast a mere body on his throne" (38:34) and "We did not give them bodies which did not eat food." (21:8)
The difference between jinn and angels, even though they share in spirituality, is that the food of the jinn consists of foods found in natural bodies.
The angels are not like that. That is why Allah mentioned in the story of the guests of Abraham, "When he saw that their hands were not reaching for it, he was suspicious of them" (11:70) i.e. the angels did not reach for the roasted calf and they did not eat it which made him afraid.

(The formation of the world of the jinn)

When the time for the formation of the world of the jinn came, He directed three of the trusty angels in the first sphere who took their deputies which they needed for this formation from the second heaven.

Then they descended to the heavens and took two deputies from the second and the sixth there.
They descended to the elements and prepared the place. Three other guardians followed them, and they took whatever deputies they needed from the second heaven, and then descended to the third heaven, and to the fifth from there.
They took two angels. They passed by the sixth heaven and took another deputy from the angels. Then they descended to the elements in order to complete the formation. The remaining six descended and took the remaining deputies in the second heaven and the heavens. All were gathered for the ordering of this formation by the permission of the All-Knowing, the All-Wise.

When the formation of the world of the jinn was complete, Allah directed the spirit from the World of Command and breathed a spirit into that form by which life flowed into it.

It stood uttering the praise and glorification of the One Who brought it into existence: this is the natural disposition on which He fashioned it.
Within it there was might and immensity whose cause is not recognised nor discovered since at that time there was no another creature in existence in the world of nature other than it. It remained worshipping its Lord, proclaiming His power, humble to the lordship of the One who brought it into existence by what was in its being until Adam was created.
When the jinn saw his form, one of them, whose name was Harith, was overcome with hatred for that organism and he glowered at the sight of the form of Adam.
The rest of his species saw that and they censured him for that since they saw that he had grief and sorrow because of it.
When Adam's business was complete, al-Harith displayed what he felt in himself and refused to obey the command of his Creator to prostrate to Adam and became arrogant towards Adam because of his own constitution and he boasted of his origin [from fire which he said was better than earth].
He failed to see the secret of the power of that water from which Allah created every living thing, and from which comes the life of the jinn although they are not aware of it.

( The creation of Adam and the formation of man)

If you are among the people of unveiling, reflect on the words of Allah, "and His throne was upon the waters." (11:7)

So the throne and the creatures around it were brought to life by water. "There is nothing which does not glorify His praise." (17:44)
He used the negative. Only the living glorifies. In an excellent hadith from the Messenger of Allah said, "The angels said, 'O Lord (in a long hadith)! have You created anything stronger than fire?' He replied, 'Yes, water.'"
So He made water stronger than fire. If the element of air in the structure of the jinn had not been ignited by fire, the jinn would have been stronger than the children of Adam, for air is stronger than water. In this hadith, the angels asked, "O Lord, have You created anything stronger than air?" He replied, "Yes, the children of Adam." Allah made the human organism stronger than air.
Water is stronger than fire, and it is the main element in man as fire is the main element in the jinn. This why Allah said about Shaytan (Satan), "Surely the guile of Shaytan is ever feeble." (4:76) He did not ascribe any strength to him at all. He did not deny it to the Governor (of Egypt) when he said, "surely your guile is great" (12:27) ...

The reason for that is that the human organism accords deliberateness in matters, perseverance, meditation and reflection due to the predominance of the elements of earth and water in the human temperament. Thus the human being has ample intellect because earth holds him back and restrains him while water makes him supple and easy. The jinn are not like that. The jinn's intellect does not possess that which will enable him to hold to something as the human being does. This is why we say, "So-and-so is 'light' of intellect and dim-witted" when he is frivolous and foolish! This is the attribute of the jinn, and by it the jinn strays from the path of guidance due to the frivolous nature of his intellect and his lack of firmness in his thought. So he said, "I am better than him," (7:12) and combined ignorance and bad manners because of his frivolous nature.

(The first shaytan of the jinn)

So any jinn who rebels is shaytan,

i.e. one who is far from the mercy of Allah. Al-Harith was the first jinn to be called shaytan.
Allah drove him to despair, i.e. drove him out of His mercy and repelled mercy from him. From him all the shaytans branch out.
Any jinn who believe, like Hama ibn Alham ibn Laqis ibn Iblis, join the believing jinn. Any who remains an unbeliever is a shaytan.
It is a matter of some dispute among the scholars of the Shari'a). Some of them say that the shaytan never submits, deriving this from what the Prophet said about his shaytan who was the companion entrusted to him, "Allah gave me power over him and he submitted (aslama)." The one who interprets what he said as "aslamu" takes it to mean: "I am safe from him" and he has no way against me. Thus the interpretation varies. If it is interpreted as "aslama" is it submission. It means that he submitted although he was an enemy and so he only commands me to good, compelled to do so by Allah and as a protection for the Messenger of Allah. The opponent says that "aslama" means that he believed in Allah as the unbeliever becomes Muslim and thus becomes a believer. This is more appropriate and acceptable.

(Iblis was the first of the wretched jinn)

Most people claim that al-Harith was the first of the jinn, and that he was in the same position to the rest of the jinn as Adam is to mankind.

We do not think that that is the case. Al-Harith was one of the jinn, but the first among them who is in the same position as Adam is to mankind was someone else. That is why Allah says, "Iblis was one of the jinn" (18:50) i.e. he was from this category of creation.
Similarly Qabil (Cain) was one of mankind, but Allah wrote him down among the wretched. He was the first of the wretched among mankind, and Iblis was the first of the wretched among the jinn. The majority of the punishment of the shaytans of the jinn in Hellfire is by severe cold, not by heat, although they may be punished with fire. Most of the punishment of the descendants of Adam is through fire.

One day I came upon one of the saints whose intellect was deranged. He was weeping and saying to the people, "Do not stop with His words, 'I shall assuredly fill Hellfire with you' (38:85) and apply them to Iblis alone. Look how He alluded to you when He said, '...Hellfire with you'. Iblis was created from fire, so he returns to his source - may Allah curse him! If Iblis is punished with it, the punishment of pottery by fire is greater, so take heed!"

When Hellfire (Jahannam) was mentioned, this saint only thought of fire in particular, and was heedless of the fact that Jahannam is a name for both its intense heat and its intense cold. It is called Jahannam by its frowning (jahama. Jahuma means "to have an ugly face") because its appearance is hateful.

Jaham is the word for clouds which have already poured out their water.
Abundant rain is the mercy of Allah. When Allah has removed the rain from the clouds, then the name jaham is applied to them. since the mercy, which was abundant rain, has vanished. Similarly, Allah has removed mercy from Jahannam which is hateful in appearance and report. It is also called Jahannam because of its great depth. One says, "the depths of Jahannam" when something is very deep. We ask Allah Almighty, to give us and the believers security from it!

Saturday, July 5, 2014

Notes on Pre-Islamic Arabian Gods

Notes on an ancient Arabic pantheon(s).
Compiled by I. Marc Carlson

Animistic
     Sacred stones & Places.  Ancestral deities and totems.

South Arabia 
               [Sabaeans]
       Planetary Astral System of Gods.
          Moon (Supreme God) Shahar
               [Hadramawt]    Sin
                              Wara      "the Wanderer"
                              Kahil     "the Old One"
               [Minaeans]     Wadd      "Lover/Father", "Affection"
               [Sabaeans]     `al Maqala     "the Health giver"
                              Haubas    "the Drier" (Moon at ebb
                                        tide)
               [Qatabaneans]  `Amm      "Paternal Uncle"
                              `Ab       "Father"
          Sun  (Consort of Moon/Queen of Heaven)  Shams, Shamsu
               [Hadramawt]    Shams     (god of Clan Hamdan)
               [Minaeans]     Nikrah
               [Qatabaneans]  Anbai
          Venus (Son of Sun and Moon)   `Athtar
                              al-Rahim  "the Compassionate"
                              `Athtar Sharqan     (Morning star)
                              (Dharrih/Dhirrih?   Morning Star
                                                  [*Dharriabar?]
                              `Athtar DhuQabd     (Evening Star)
          Khal [Hadramawt]
          Il;Ilah
          Yaw       Rain & thundergod (Tammuz)
          Medr/Behr Earth god
          Mehrem    (Earth mother?)
          Manat     Fate
          Ta'lab    God of clan Riyam (tree totem at Tur'at on Mt.
                    Itwa)
          Hagr      (Stone Cult)
          Dhu Samawi     "Lord of Heaven" God of Clan Amir. 
                         Worshiped in Haram

North Arabia
     Al-lah (al-Ilahah) "the God" (not to be confused with almighty Allah)
     "Daughters of Allah"
          Al-lat (Ilat)   "the Goddess"  Mother goddess, Goddess of
                         Taif (east of Mecca)
               Shams     Sun goddess
                    ash-Shiraq  "the Rising One" (Male?)
                    Muharriq    "the Burner" (Male?)
               Chabou, Ka'bu [Nabatean/Petra] Virgin Sun Mother of
                         Dhu-al-Shara/Dushares
          al-Uzza, Lady `Uzzay-an  "the Most Mighty." Planet Venus
               ash-Sa'ida     "The Blessed"
               Azizos    "the Powerful"  Morning star
               Monimos   "the Benificent"  Evening star
          Manah, Manat [Nabatean/Petra], Maniya   "Fate"

     al-Asad   "the Lion" Lion God
     `Awf, `Auf          Great Bird
     al-Ba`lu  "the Lord"
     Dhu-al-Shara/Dhu-'sh-Shara/Dushares [Nabatean/Petra] {Block of
               black stone, 4x2} Dying god, son of the Earth
               mother.  Sacred day, Dec 25.
     Dhu 'l-Halasa  ??
     Dhu 'l-Kaffain "He who has two hands"
     Dhu 'r-rijl    "He who has a foot"
     Gad/god       "Luck"
     Hubal     Chief god of Ka'bah
     Iblis     Father of Shaitan
     Kuthra    "the Most Rich" 
     al-Malik  "the King"
     Manaf     "Height, High Place"
     Nasr      Vulture god (Wide spread across Semitic lands)
     Qozah     Ancient God of Storms (n.b. rainbow  =  "Bow of
                                                       Qozah")
     Ruda      "Good Will"  Goddess of tribe Tamim.  Epithet of
               some other Goddess?

          ath-Thuraiya; an-Najm "the Constellation"    Pleides. 
                                                       Brings
                                                       rains.    
     Shai` al-qaum  "The Companion of the People"
     Sor       Rock
     Suwa      ????
     Yaghuth   "Helper" Lion God
     Ya`uq     "the Preserver" ???




Houris of Paradise
Gehenna/Sheol
Hafaza         Protective spirits
Djin
<City of Brass>

Mograbi Suphra      MU?
Bilijik             MU.  Greatest Miser in History.  Eyepatch. 
                    Grandfather of Genie.
Kaspar         King of _________
Melchior       King of _________
Balthazar      King of _________


[Golfarin      "Paynim Idol"]
[Termaganti    "Paynim Goddess"]
[Gentiafross   "Djin Queen"]
[KashKash      "Eldest Djin"]
[Sakhar        "Demon who imprisoned Solomon"]


al Khidr  "the Green"
Luqman al-Hakim     Legendary Sage - Vulture Symbol.   Ruled over
                    troglodytes after Flood.  Sometimes a Giant
                    with Mixed traits.
Shaddad Ibn Add     Brother of Luqman.  Built Iram of the Columns.
Bilqis    Queen of Sheba
Soloman
Ras al-Ghul    Head of the Demon/Ogre

Dhul-Qarayn    "Two horned" (Alexander the Great)  Advised by
               al`Khidr (as per Merlin) in the Romance of Dhul
               Qarayn and his circle of Yemenite knights
               (including a quest for the water of life)
Amr Ibn Madi Karib  Paragon of Yemenite Knights.

Aws  tribe
Khazraj   tribe

The Book of Power

THE BOOK OF POWER

Originally Transcribed by Idres Shah

Introductory Note

The Book of Power was originally transcribed by Idres Shah from an 18th century manuscript, and he
speculates that it has come, whether in this current form or not, from the Middle Eastern magical
tradition. So far, there has only one text of The Book of Power has been found, Shah searched through
many major libraries following up various rumours, but never found another copy. The text contains
many interesting magical squares and cryptic references to numerological systems, probably in this case
the Arabic AB JD system. I have placed all of the footnotes at the end of the document, those by Shah I
formatted in italics. I cannot vouch for the accuracy of my Arabic renderings, but I have included them
nonetheless.

Cabbalistic Secrets of the Master Aptolcater, [j_]

Mage of Adrianople, handed down from the greatest antiquity.

Englished from the Greek by J.D.A., under the patronage of Master A.N.K.B.,

and commenced on the 16th day of June, in The Year of Our Lord, 1724.

I. To overcome enemies of every kind

Write this square, which follows, on white cloth with red or black colour. This is to be done at the New
Moon. Carry the spell with you, and it is better sewn to the clothing in the region of the heart. When it is
desired to overcome enemies, the word AIKAN [2] is to be spoken, with the head to the East; and the
twice again to the North and West. Here follows the square:

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com

The Book of Power

A
P
D
M

K
M
T
P

N
C
R

2. To be revenged upon one that has done you hurt

Say RAIZINO [3] seven times, to the points of the compass, when you are alone, after nightfall. Then
take a blue wood pen, and write this square upon a dried, triangular leaf:

R
I

A
B

A
Z
Z
M

I
I
B

A
G
T

[4]

When the leaf is complete, it must be burned in a lamp flame which has not been out for more than three
hours at a time. And there must be no other person within three hundred paces of you when you work. It
is best to do this in a place where no person visits, and always to carry with you a quantity of black cord,
ties around your right arm.

3. The killing of men by magic

There is great evil in killing by magic. It is not allowed by God, or man, and surely there cannot be any
doubt on this point. But it was done in times gone by, and this was the manner of their working:

A square with the number equal to seven times seven was made, and this was made in iron on a plate of
lead, and then was hanged in a running river for the space of seven times seven days. When it was ready,
it was brought by night back to the place where the experiment was to be made. Then there were needed:
a widow's tear, the three first stones from the river bank, and shoes which had not been used for a year.
All these things were taken, and placed with the talisman in a box of wood which had been made without
nails. This was then buried, and the place where it lay was to be known to no man. When it was required
that the spell should work, the Worker made a picture of the things, and this he burned into a fire of
white wood, and he said the words over them. And these words were EOO EOO EOO MMOO

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ADADBASANA And there words he said seven times seven times, and then the man died.
And when it was all done at night, it was better, and there was nothing seen of it by others.
A man was killed by another man by this square:

M
A
M
B

B
B
B
B

M
B

A
M

It was written in white ink, made from clay and water, and on a black cloth, and the man who was to be
killed was to wear it near to his body. Then the man who was killing the other man writes it again five
and twenty times, on green silk, with a black ink. And it was done three hours after the dark. And if the
man wore it not, then he would only sicken, and die after seventy days. Otherwise he died in three days.

4. To travel instantly from one place to another by magic

The genie AMPHAROOL [5] presides over instant travel to all places, and he is the genie who was
called by King Solomon [6] the King of the Genies of Flying. "And he comes to you when you know his
name, and I is thus":

And this is the way which it is done. Five days after the full Moon, five things are to be taken: and they
are five stones, each one from a place where no sun is seen. Then the magician, taking his hat and shoes
in his hands, goes to a place where there are high winds, and he calls out In a loud voice, so that the genie
may hear him. And he calls upon him in these names: "AMPHA, ROLA, MPHAR, OLAM," as it is
written in the square. And the numbers of the words are also used. [7]

The genie will come, and he will be high, and upon his back is a sack. In the sack, if you ask for it, is the

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Ring of Travel, and he will give it to you. And this ring is to be kept in a small woollen bag, and is to be
rubbed with quicksilver every thirty days. And when he comes, he is to be spoken to as an Amiyre, and
he is an Amiyre of the genii [8], and he speaks to you in all tongues, and also tells the manner of learning
them.

Later in the manuscript another — and even more curious — process for travelling instantly from one
place to another is included

To travel from one place to another, by flying as fast as the fastest hawk

This is a great secret, which was known to the sages of the earliest days, and it is known to some today,
though the art was for some time lost.

Take snow, and boil it with oil, on a fire of two kinds of wood (one white, the other red), and then put the
mixture in a bag made from a sheep's bladder. When this has been in the bladder for a moon and a half,
allow the mixture to run into charcoal, and when all is taken up, powder it upon an alabaster table. This
powder is placed in a horn and when you want to fly, take a pinch of the powder and place it within the
pages of a book, and then put the book in your robe, in a place which has been prepared for it.

You will then take the book and sit with it in your hand, and think of the place which you are to fly. And
this takes longer at first. And when you are ready to fly, and will feel tired, and then you are to say,
"SISPI, SISPI," and you will instantly be at your destination.

When you want to return to the place from which you started, you are to say, "ITTSS, ITTSS," and you
will be back. And it is related of a king of former times that he used in this way to rule two lands, and
moved so rapidly from one to the other that it was not known until after a revolt took place and he had
fled from the first kingdom, that he was the king of two lands.

5. Protection from evil spirits and the mischievous

When you are performing a magical operation, whether it be of alchemy, or the white or red magic, it is
best always to have this square written on paper and bound to the left arm:

[9]

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And this is the talisman that David gave to Solomon the King, and with it he first was able to become
pure, and thus he attracted the first good spirit, and he brought the others to him, and he learned the
magical arts. So it is of great value.

6. To stop any man, animal, boat or cart from moving

This talisman came from India, and it was there much used against the insurrectionists by the kings of
that land. And when they learned it, they were able to rule without fear, and the enemies were unable to
conquer them.

The square is written on a green leaf with another leaf, in yellow ink, at any time of the day or night:

[10]

The use of this figure is simple and works at once. When you would use it proceed thus:

Look at the bird, or animal, or man, or boat or cart, while holding this leaf in your left hand. Pronounce
the words [sic] "1 21 63 7" [11] and then the words "12 4 6 8" [12] until they take effect, which is
rapidly. You must say the words quickly, and not in a high voice. And if there is any fear in you, or any
doubt, this will not happen. For you must learn that doubt is the destroyer of works of magic, and thus be
careful of your processes and your fear.

You must not tell anyone when you are doing this thing. If you tell one, then he must promise, in his
blood, that he will tell no more than one person. And when you are working, your head must be covered,
and if it is covered with a yellow cloth, it is better.

7. To cause love between two people

Take three strings, one of each of the colours of earth, the sun and the moon. These are taken, and placed
tied together in a small jar of earthenware. When they have lain there for six days, add a little of the juice
of the jasmine flower.

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Press all together. From this will be made an ink, which is to be used to write the square. Then take a
piece of white cloth, that has been steeped in water of barley and dried. Upon this cloth, with the ink,
write the square. The square is to be written at the first hour of the day, when you can first see. And it is
better to wait in the dark with the things, until such times as you are able to see them clearly, and then
start to write the square. It is as follows:

H
R
B

B
H
R
B

B
B
H
H

N
N
B
R

N
R
N
B

And when this square is complete, place it between two flat stones, in your room. When it has been there
for two nights more, take it out, and say the names of the people that are to love each other to it, in a loud
voice. Repeat his for three days more. Then the result will be accomplished.

8. To raise storms

A storm comes under the power of the mountain genie, whose name is ARRIDU . So you are to make a
square with his name [13], and write it upon any metal with a pen of red. It is necessary to call he spirit,
to ask him to make the storm. And this is done thus:

Go to a deserted spot. Stand facing the West. Then pick up stones from the place where you are. One
must be from the front, and one from each side. These four stones are then placed in a small cotton bag,
which is hanging from your belt. When you pick them up, say: "YARRIDO." And do not look at
anything you may see, and do not fear anything you may hear.

When you return to your house, bathe from head to foot in water in which a little salt has been put. Then,
when you have dried yourself, take the four stones and place them upon the talisman of the genie, and he
will appear to you.

You can make him come at any time, by placing the stones thus. When he comes, he will speak in a low
voice, as if from the air. Then you will invite him to come down, and to have a small piece of bread that
you have baked for him.

If he comes, he will be like a man covered with much hair, and dressed in the manner of a servant. Then
he will talk of many things, and will tell you that there are secrets known to him. Ask him to tell you a
secret and he will refuse. Then say to him that he must do something for you. And he will agree, but will

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say: "I cannot tell you anything." Say: "I want to know nothing, but you will help me."

Then tell min that you want a storm to be raised; and tell him the name of the place where the storm is to
be, and the duration of the storm.

He will not depart until you have accepted from him a stone which is white and red. This is his sign, and
if you put it in a ring of copper, he will come when you place it in water. But with the ring he will not
come in his own shape, and you will be able to see him and others not. So, too, you will be able to talk to
him without speaking, and to see him when he is not there.

Then he will go, and he will start the storm at the time you have laid down.

9. To cause discord between two people

Discord is an evil thing, and it is to be done only between those who are deserving of it, and it is done in
this manner:

This square is written with an iron point on lead:

H
I

D
D

D
D
H
I

H
I

D
D

D
D
H
I

H
I

D
D

Take the square, and sew it into a leather cover. This is to hang about your neck. Then say the words
ROUDMO and PHARRUO seven times to each quarter of the globe, and in a loud voice, when you are
desirous of creating discord. Then, when you want that any two people should fight, say their names, and
then under your breath: "FIGHT, FIGHT, ROUDMO." And they will start to fight.

And when you want to stop them, say OMDOR , and they will stop. And in this way were many wars
stopped in former times, especially those between the enemies of the faith. And if you would stop others
from attacking you, then say the same word yourself, with your eyes fast closed.

10. To speak to whomever you wish, when they are absent

This is one of the most advanced arts, and it needs preparations greater than the general magical things.

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You must fast for seven days, without touching even water, between the hours of dawn and sunset. Then
you are to say the numbers which follow seven times seven times to yourself, with your head in each
direction that is possible. These are the numbers: 1, 9, 2, 5, 4, 9, 6, 5, 3, 3. [14]

Then you are to think of the person that you will talk to, and think hard of everything about him, and then
say all these things about him to yourself, in a loud voice. And if he does not know that you are going to
talk to him, you will have to make the experiment at night, so that he will hear you during sleep.

Then you are to take three vessels of water. One is full, the second is half- full, the third is empty. Take
pebbles to the numbers which I have already given, and these you will drop into first the first vessel, then
into the second, and so on, until all jars have an equal number of pebbles in them. Then say all the
numbers silently into the jars.

Then you will say the message that you have to say, into the jars, once into each, and you will have
another empty one, for the answer.

If you want an answer, then you have to put your ear to the fourth jar, and listen for the answer. And you
will hear it if all has been done aright. Should you hear no answer, you will hear that there is a sound as
of a cricket from the jar, and this is to say that you have made some error, and you are again to try. When
you have done this seven times, you will be able to speak to anyone as easily as if he were present by day
or night, and he will answer you, whether he wishes to or not, and whatever he is doing at the time when
you speak to him. But until you are well practised at this art it is sometimes difficult at the beginning.
And many make the mistake of listening to the jar before they have completed the rites, and this is folly
because it is not possible for the genie of the jars to help when you are listening.

1 1 . To overcome envy

If you know who is your enemy, this is better. Then take a small piece of liver, and tie it up in a scrap cut
from a scroll. Then hang this near the fire, and look at it with anger, as if it were your enemy. Then write
this square on paper and burn it at once:

848

938

544

839

383

839

774

447

When the man or woman who envies you is troubled by this, he will come and ask you to forgive him.
He will see in a dream that he has made a mistake, and that he must come to you to make amends,

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otherwise he will feel that he will die. And if the man is far away, and cannot come, you will know he
has repented when the liver takes the shape of a crescent, and then you will remove the spell. This you do
by making the square again on paper, and placing it in water, until the writing has disappeared. And
remember to think that you forgive him.

Envy and dislike can be prevented by taking a coin of silver, and making it square by pounding, and then
writing the figures upon it, and keeping it in a woollen cloth, safe from any other person.

12. To gain the submission of men

Take a chain, a hook and a piece of wood three fingers broad. Tie these up with a cord which has no
knots. Place them in a hole in the ground where they will not be disturbed. Then write this charm on a
piece of paper:

A EEE EEA

AEE EEE EEA

I II I I I I I I

Look at this charm by the light of your lamp for one hour each night after it is the half night. Then take
the charm, and boil it in clear water, until there is nothing left.

Look at your fingers which you must hold before you, while you repeat: "77-77-77-77- ANANANAN -
KAKAKAKAKAK."

You will know soon that this is taking effect. And as soon as you feel this, go out into the street, and see
that the first man to whom you talk will be respectful towards you, even though before he thought you a
fool. And it is related of mages that many by this means who wee dull at school later became famous,
and the counsellors of kings. And this is the secret that is called the Treasure of Learning. And by it you
may become respected, no matter what thing you undertake.

13. To transmute metals

Base metals cannot be transmuted into gold or silver without the talisman which follows:

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8
5

5
1

This magical square has been used always by the great masters of the alchemistical art, and was to be
found inscribed on all their apparatus, and upon the doors of their houses. "And the more times thou
writest it, the greater will be the power thereof. It is to be written when the Sun is in Leo, or the Moon.
And it is written on any place, or any material, but with a pen with a blade like that of a pointed knife.
When you start your alchemistical experiments, make sure that this talisman is before you , and that its
figures are always in your mind. And when you are starting a part of an experiment, make sure that you
draw it anew. And this is not to be revealed to anyone whatsoever."

To transmute, you may use the way which has been handed down by the philosophers, or you may use
this method:

Take a quantity of lead, and with it half the amount of black powder, and then half again of the red. This
is to be mixed with mercury under the sign of Leo the Lion. And eight days and eight nights the whole is
to be heated in a slow furnace, and it is to be bound with strips of a cloth and enclosed in a vessel of
earthenware, and it is to have this sign upon it: D Z A B.

And when the time is passing, take care that you are pure in mind and body, and in spirit also, for this
will determine the result. And read many times of the book that is prescribed [15]. And when you have
finished these things, and the time is nigh, do not put out the fire, but make sure that it goes out with a
gently decreasing heat, and that it loses its head upon the eighth day. When this is all finished, bring a
witness, for there must be one who sees the gold. And it is sufficient that this witness be an animal or a
man. Open the vessel and take out the gold, and use it as you will. But it is better that the gold be used
before a year old. This is an experiment difficult of success. If anything is neglected, it fails, and if all is
well it prospers, and if there is failure, you must try again and if need be again, until success comes. And
remember that some part of this gold is to be given to the poor, up to two parts in an hundred. [16]

14. To obtain the Elixir of Life

Know first, that none lives for longer than his span, save by the permission of God. And therefore sages
have written that this must be asked of God, before the water of life can be made. Alexander found he
fountain and when he saw it, he was afraid, for the first time in his life, because he knew that there was
much danger and fear therefrom. Therefore, if you are not afraid, prepare yourself with fasting and
meditation for the space of forty days, and then when you are fortified, go out into the desert and seek a
stone which is blue on one side and red on the other. This abounds in the deserts of Africa, and it is
known when it is seen, for there is no other stone like is, and the two colours are separated by a white
line. This is a stone, and it is not a stone; and those with wit will know.

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When you have found the stone, you must take it to a place far from the world of men, and there you
must make for it a sheath, which is of copper and gold, and mount it therein, with the figure of a bird
inscribed on it, and the words LI LI LI NA NA AN . [17]

Then you place it in water which you have brought from a running stream, and leave it there, alone and
buried for the time during which seven moons wax and wane. And then, taking with you new clothes,
and having bathed and eaten nothing, repair to that place. When you have the stone in your hand, say he
words again and again, and place it on your heart. When this is finished, put off all your clothes, and
make a fire from them. Then take up the new garments, and robe yourself. If they are green and white, it
is better. Then take the water that has been with the stone, and it is the Water of Life. Half of it is to be
placed in a small container, and this is to be stoppered and carried with you. The other half is to be drunk,
when the sun comes up. Then you will live for the period for which you have prayed to be spared.

But there is a strange thing about this. I have heard it said that every person who takes the water of life
longs for death, in the end, and that beyond two hundred years he cannot live. So he must take the
remainder of the water, and drink that, and he will then die at the appointed time.

15. To make camels fight together

This secret was much used by commanders in war, who wanted to cause confusion among the armies of
their enemies. Draw the pictures of two camels on stones of different colours, and with inks of different
colours. Then make a hole through each stone, and join the stones together with pieces of string. Then
write the numbers of antipathy on one: 2, 3, 9, 4; and on the other, the accursed numbers of infidelity: 3,
333, 333, and then swing them by the string, so that the genies which are present over those numbers
shall see and feel them, and the camels will begin to fight. But if you will cease the fighting, then say the
numbers of unity and mystery: 1, 5, 7. They shall cease fighting forthwith.

16. To be warm in the cold

Make a talisman of leather, and hang it by means of a leather thong from your right arm. On it are to be
inscribed the following signs:

Then, when the moon is full, place the talisman in its rays, and make over it the signs that you have
drawn, with your hand. Close your eyes, and pick up the object This, whenever worn, will keep you

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warm in the cold; and formerly soldiers used this, when they were in the desert at nights. And you can
prove it by taking off all your clothes when alone, and putting on the amulet.

17. To become cool in the heat

Take a piece of leather, which must be red, and on it draw these signs: I II I I == I II . Then,
when the sun is at its highest, place the talisman in its rays, and make those marks upon it with your
finger, and with your eyes looking at the sun. The talisman is to be kept wrapped in a cloth of gold until
you need it. It is worn under the armpit.

18. To be brave

To be brave, a talisman must be made with these numbers on it:

The talisman is made of the tooth of an elephant, and the numbers should be inscribed at the fifth hour of
the day, with a pen made of the horn of a goat which has been slain the day before the new moon.

Then place the talisman in a quantity of warm milk, and let it stand there until the words have
disappeared into the milk . Then take the milk and drink it, saying "S A M T D G K M" in your mind.
After that there will be no more fear in your heart.

19. To gain honour at court

Wear your cap at all times, and inside it is to be embroidered in yellow silk these signs:

ADD7D7DADDA

And the success will come to you after seven days. But on each night you must say fifteen times:

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"YARA YARA ANTARA"; for this is the name and sign of the genie which presides over success and
honour. And he may appear to you or not. If he is to appear, he will leave beside your bed a brown leaf,
and you will leave for him ajar of honey, which he will take, and place instead a white stone there. And
when he comes, it will be as an old man, with a large head, and he will give you if you ask it a spear that
can overcome everything, and which is made from the iron of the seven mountains. Remember that you
must not thank him from this, as he will cause it to disappear If you do so.

20. To become learned and respected

Take a piece of polished brass, and upon the surface for three nights of the moon drop a little water, and
then polish it again. Then retire into a prepared room, in which there are to be a book without anything
written in it, a pot of ink, and a pen made from a reed. Then, when you are ready to summon the genie,
tap the mirror seven times with the pen. It will seem that you are asleep [18]; and you will see him in the
mirror. He will ask you what you want and whose name you call. Say: "I call DUNA, and I seek
knowledge." Then he will come nearer, and will answer to his name. Then ask him what you will, and he
will write the answer in the book, without touching the pen. Then, if there is any book that you would
commit to memory, ask him, and the next morning you will know it and you will never forget it
thereafter. Tell him then: "Come DUNA, whenever I shall call with this metal plate, and you are learned,
and I am but an ignorant student." Then he will agree to come when you call him, and he will give you if
you ask him a ring which will make you respected as a great sage. If you would that the power of
learning become more permanent, then eat each day no less than three eggs, and make sure that you eat
salt before and after each meal.

There is one thing that takes away all honour, and that is if the person who is respected claims for
himself any of the credit of having attained his learning, for that is an action against the genie who has
given the knowledge.

21. To hear music whenever you want it

Call the name of the genie EL-ADREL, [ 19 ] and when you do, wear on your head a cap of metal. And he
will come, and will speak to you from a pot of water that you have placed on a table near you. Speak to
him fairly, and he will cause you to hear what music you wish. And when you want the music to cease,
call his name the other way about, and he will go away, and take the music. But you must not call him
more than once each day.

22. To be provided with food by spirits

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Take a piece of glass the size of your largest finger, and place it above a green stone, and above this a
leaf of a tree which has borne no fruit. Then, with your finger, make in the dust these words: AM MA ES
OM. And when this is done, you must say: "AMESOM [20], come at once; come and bring with thee
that which is needful to me, the food that I want, and the meat, and the fruits and all things that I may eat
a banquet."

Then a genie will come, more than four times the size of a horse, and shaped like a man, black, and with
a smiling face. Speak to him like a friend, and tell him what you will eat. He will ask you to come with
him to his table, but say: "I have reading and writing to do, and cannot stir from here, as I have made a
vow." He will ten disappear and return at once with whatever you have asked him in foods, and lay them
before you.

Then he will seem to go, after speaking nicely to you. But he will not go, though you will not see him.
Then you will ask him if he will share your feast, and he will come again and will sit with you and eat.
And when you want to call him again, he will give you a name that you shall call, and he will come every
time you call.

23. To cure all ills

Take a large piece of black cloth, and place it in a cleft of wood that has been exposed to the sun for
seven years. And to do this some masters formerly used pieces of wood from trees that were more than
seven years of age, and used the wood that was nearest the sun. And it is also good to see the wood from
the side of a house that has stood more than seven years.

Take then this wood and cloth, and place them in a white vessel which is half full of wax of bees. Then
place the whole over a slow fire, leaving it there for two days. Then add a quantity of wheat and boil the
contents of the vessel in water. Place the mass obtained in a white cloth, and leave it to hang until the
moon is full. Then, after a whole moon, take a piece of the wax and place it in molten lead. The lead is
made into a ring, which shall fit upon your first finger. Then, inside the ring, write the words: AL OML
LA, with an iron point.

This ring is the talisman against all disease. When you wish to use it, put a black cloth on your head, and
stand facing the sick man. Let him take your hand with the ring on it, in his hand, and repeat the words.
Then take the ring off your finger, and place it in a little water, and give the water to the man to drink.
Then will he stand up, cured.

24. To become a proficient swordsman

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Take wax of bees, and out of it make small men and animals. They are to be like soldiers and ordinary
men. Then make a small man like you, but make it larger, and with a larger sword in his hand. Then
break the swords of the other men, and say on it all: "AO AO AO APH." From that time you will be
invincible, by the sword, just as were the heroes of old, who used this magic. But you must have with
you the images at all times.

[1] Probably 'Abd el-Kadir' — Servant of the Powerful God, Also, El-Khadir is the 'Old Man of the Sea',
appearing in Islamic legend and in the Arabian Nights. The name El-Khadir can be traced back to it's
origins as Utnapishti, the Babylonian equivalent of Noah, and there are also points of correspondence to
the Semite El.

i 1

J^JUl

Abd el-Kadir

[2] Using Arabic numerological values, AIKAN adds up to 72.

[3] 258

[4] Both this square and the square in the receipt which follows reverse the keyword on the second
line&emdash;in later examples of malefic/Saturnine/Martian magic the keyword is also modified in a
similar way.

[5] Rendered as Ambarool: T ^ or more correctly Amfarool

[6] If my memory serves me correctly, the Arabian Nights refers to Solomon as Sulliman bin-Daoud.

[7] This almost certainly refers to the 'ABJAD' (ABJD) notation system, shared by Hebrew and Arabic
languages, in which every letter had a numerical equivalent. Being "1 40 2 1 200 30 1 40 2 1 200 30 1
40" if the word is rendered as 'Amfarul'. . .

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[8] Where the word Amiyre occurs here, it almost certainly stands for the Arabic word Amir or
Emir&emdash; a prince. There are several varieties of Emirs. Meaning literally 'Commander', it is
generally applied to princes in the Arab lands, and was formerly the title of the Caliph: Emir-el-
Momenin, Commander of the Faithful. In this context it probably stands for 'prince or commander of
Genies y , and not for 'descendant of the Prophet Mohammed', as bearers of this title were sometimes
styled in Ottoman Turkey.

[9] This protection square is made from repeating two keywords. A later discord talisman is built on the
same principle, but the second repetition of the words has been corrupted.

[10] In my opinion, this table is made by applying a set of numbers to certain rules, rather than ABJD.

[11] First row of the table. Rendered into characters possibly Akasiz? Using another system Abaviz.

[12] Last row, possibly Ybduh. Using an alternative system Abduh. Both these renderings use an 'old'
order of the Arabic alphabet.

[13] A square of Arridu may look like this:

A
D
R
A

R
U
I
R

R
A
D
R

R
U
I

[14] Rendered into text: Atbhtvhii ?

[15] Possibly the Koran, if the work is of Islamic origin.

[16] Similarly, this may mean the Moslem 'poor-tax' of 2 V2 percent, the Zakat.

[17] There seems to have been a belief in many related traditions that if words of power were written on
parchment and left in water, then drunk the power would pass on it's affects.

[18] "Asleep" could be a reference to a trance, similar to the techniques of modern use of the magic

The Book of Power

mirror. The Arab magicians used reflective (such as the brass above and also still water) and dark
surfaces (such as ink in the palm of the hand) to contact spirits.

^^ Duna

[19] Possibly Al-Adral or Al-Adrael — a variant on the name Adriel, perhaps - the djinn's lack of
physical attributes and the fact that is communicates through sound may mean that it is one of the "Hatif "
— the 'seen and not heard' djinn.

i i

J*J|J

Al-Adrael

[20] ' Amesom

Wednesday, March 11, 2015

Edward William Lane (British Orientalist, translator and lexicographer):His notes regarding jinni

Friday, February 6, 2015

The Story of Jinn, Azazil & Iblis

Thursday, February 5, 2015

What are Jinn or Spirits

By Shaykh Ibn Arabi

The Existence of Spirits Created from Smokeless Fire (jinn)

He mixed fire and plants, so the form of the jinn was set up as an interspace between two things

It is between a bodily spirit with a place in depth and a spirit without "where".

That which accepts embodiment seeks for food for nourishment without falsehood,

And that which accepts the angels, accepts the heart in taking shape in the source.

For this reason, it obeys one moment and rebels the next. He will repay those of them who disobey with two fires.

(Creation of the Jinn, angels and man)

The creation of man is varied as there are four categories of man's creation.

The creation of Adam does not resemble the creation of Eve.

The creation of Eve does not resemble the creation of the rest of the children of Adam.

The creation of Jesus does not resemble the creation of the others.

Here the Messenger of Allah was concise. He has transmitted to us the details of the creation of man.

1-Adam was created from clay, 2-Eve from a rib, 3-'Isa is from the blowing of a spirit, and the 4-children of Adam from "a contemptible water". (77:20)

(The conceptual cohesion of heaven and earth)

Then Allah established a conceptual cohesion between heaven and earth and a direction by which He desires to bring into existence products in this earth in the form of minerals, plants and animals. He made the earth like the wife and the heaven like the husband.

The heaven casts to earth the command of Allah in it as a man casts water into a woman in intercourse.

In that casting, the earth brings forth the types of formations which Allah has hidden in its.

(The four elements and the formation of man and jinn)

When air is ignited and heated, it burns like the lamp.

The burning of that fire is the flame which is the burning of the air and this is smokeless (marj, jumbled) because it is mixed with the air and is the burning air. Marj is mixture and from this the smokeless is marj since the plants are mixed in it.

The jinn are composed of the two elements of fire and air,

as man is composed of the two elements of water and earth kneaded together which produced the name mud.

Similarly the mixture of air and fire has the name 'smokeless fire'. Allah created the form of jinn in that smokeless fire.

That is reason why he [the jinn Iblis] was too proud to prostrate to Adam when Allah commanded him to do so, because of his own estimation of himself. He said, "I am better than Him" (7:12), i.e. meaning according to the basis by which Allah preferred fire among the four elements.

The jinn did not know that the power of water from which Adam was created was stronger than fire for it extinguishes it and earth is firmer than fire by cold and dryness.

Adam has strength and constancy by the dominance of the two elements from which Allah derived him. Even though he also possesses the rest of the elements - air and fire, they do not have the authority in him. The jinn also have the rest of the elements...

Adam was given humility on account of the clayness of his nature.

When he is proud, that is incidental (and not intrinsic to his nature).

He accepts that because of the element of fire in him as his imagination and states accept different forms because of the element of air in him.

The jinn are given pride by the nature of fire in them. If they are humble, that is something incidental which they accept because of the element of earth in them. They also accept fixation in enticement if they are devils and fixation in acts of obedience if they are not devils.

(The jinn when Surat ar-Rahman (Chapter 55 of the Qur'an) was recited

(Their basic form is spiritual)

Allah has made them invisible to us so we do not see them except when Allah wishes to lift the veil for certain individuals who then see them.

Since the jinn are insubstantial and subtle, they can take form in whatever sensory form they wish.

Their basic form is the spiritual one which was the first form the first jinn accepted when Allah brought him into existence.

Then he took on various forms according to what Allah willed. If Allah had opened our eyes so that we could see what the forms conceived by the conceptual faculty through the imagination (khayal), then at different times you would have seen man in various forms which are unlike one another.

(Procreation in jinn and men)

Then Allah breathed the spirit into the flame which was full of turbulence because of its insubstantiality. The blowing increased the turbulence and air dominated it and it did not remain in the same condition.

The world of the jinn appeared in that form.

As intercourse occurred in mankind by the casting of water in the womb and progeny and birth occurs in this mortal Adamic species,

So procreation occurs in the jinn by casting air into the womb of their female, and progeny and birth occurs in the jinn.

They exist by Sagittarius and it is fiery. That was mentioned by the one who arived - may Allah preserve him!

(The years between the creation of jinn and men)

There were 60,000 years between the creation of Jann (the first jinn) and the creation of Adam. This is necessary according to the claim of some people that birth will cease among the jinn after 4000 years and that birth will end with man after 7000 years.

(The Jinn are an interspace between angels and men)

The angels are spirits breathed into lights.

The jinn are spirits breathed into winds.

Men are spirits breathed into shapes.

It is said that a female was not separated from the first existing jinn as Eve was separated from Adam.

One of them said Allah created a vulva in the first existent jinn, so part of him mated with the other part and offspring like those of Adam were born to him: a male and female who married each other.

So the jinn's nature was hermaphrodite. For that reason the jinn are part of the world of the interspace: they resemble men and resemble angels as the hermaphrodite resembles both the male and femaleÉ

(The food and marriage of the jinn)

The elements of air and fire dominate the jinn.

For that reason, their food is what the air carried by of fat in bones.

Allah made their provision in them.

So we see that the bone and its flesh is not decreased at all and we know that Allah gave them their sustenance in the bones.

(The tribes and clans of the jinn)

They have tribes and clans. It is said that they are contained in twelve tribes and then they branch into subtribes.

There are great wars between them, and some whirlwinds are, in fact, the centre of their battles.

The whirlwind is the mutual opposition of two opposing winds, each preventing its companion from passing through.

So that barrier leads to the circle witnessed visually in the physical dust which is the effect of the mutual opposition of the two winds.

Their battles are like that, but not every whirlwind is on of their battles.

(The manner in which the spiritual world appears in forms)

When this spiritual world takes on shape and appears in a sensory form, the eyes confine it since it cannot abandon that form as long as the eye continues to look at it although that it is the human being which is looking.

When human eye defines it and continues to look at it, the spiritual (ruhani) being does not have a place into which it can disappear, so this spiritual being manifests a form which it puts on itself like a veil.

Then the spiritual being makes the person imagine that that form has left him in a particular direction, so his eye follows it.

When his eye follows it, the spiritual being leaves its confinement and vanishes.

When it disappears, that form vanishes from the sight of the one who is looking at it and following it with his eye.

In relation to the spiritual being, that form is like light is in the case of a lamp whose light is diffused in the corners.

When the body of the lamp is absent, the light is lost. It is thus with this form. If someone knows this and wants to confine that spiritual being, he should not follow the form with his eye.

This is one of the divine secrets which are only known by the instruction of Allah. The form is not other than spirtual being. Indeed it is the same, even if it is in a thousand places, or in every place, with different shapes.

If it happens that one of those forms is slain and apparently dies, that spiritual being moves from the life of this world to the interspace just as we move when we die.

No information about it remains in this world, just as is the case with us.

He mixed fire and plants, so the form of the jinn was set up
as an interspace between two things

It is between a bodily spirit with a place in depth
and a spirit without "where".

That which accepts embodiment seeks for food for
nourishment without falsehood,

And that which accepts the angels, accepts the heart in
taking shape in the source.

For this reason, it obeys one moment and rebels the next.
He will repay those of them who disobey with two fires.

**(The jinn when Surat ar-Rahman (Chapter 55 of the Qur'an) was recited**