The era of the Sufiya had begun among Muslims. In this passion, various types of Riyazat and Mujahada were being practiced to lift the veils of the senses from the middle and generate Khawariq (extraordinary/miraculous) powers. Consequently, books and terminology for this art were compiled, and such perfection was achieved that they left their predecessors (Sabiqeen) behind. Imam Buni’s ؒ book “Shams al-Ma’arif” is considered a voluminous tome on these matters. Thus, when efforts and Riyazat were dedicated to the secrets and mysteries of letters (Huroof), the result emerged that the celestial souls (Arwah-e-Falaki) and planetary temperaments (Tabai-e-Kawkabi) are manifestations of the Divine Heavens. Since the secrets of letters (Asrar-e-Huroof) are running and permeating through all the Asma-e-Ilahi (Divine Names), the secret of letters also manifested within all creations and writings. Consequently, through the Asma al-Husna and Kalimat-e-Ilahiyah—which included mysterious letters—they achieved perfection in creating Tasarruf (spiritual influence/manipulation) within the realm of nature, and through their spiritual powers, they discovered those hidden forces of the letters.
However, there was a divergence of opinion among the Sufiya as to whether this Tasarruf occurs through the letters or due to some other cause…
According to some, letters operate through their elemental temperaments (Anasiri Tabai), while others said that whatever work letters perform, they do so because of numerical proportion (Nisbat-e-Adadi), as if the numerical proportion is the actual agent and influencer. For this very reason, efforts were made to discover the powers of letters. Consequently, the Abjad was established, and their mutual relationship and composition were discovered according to the compatibility of numbers.
For example: ب ك ر (Ba, Ka, Ra) are the degrees of the number 2. In which the first letter represents the units, the second represents the tens, and the third represents the hundreds.
Once the numbers were established, it became easy to determine the progression (Tarqi) and diminution (Zauf) of the letters.
For instance: The progression of ب (Ba) is in د (Dal); therefore, instead of 2, it became 4. And the loss of ب is in الف (Alif); hence, instead of 2, only 1 remained.
This was the first step of Ilm al-Huroof. If you wish to know the power of letters, contemplate the numbers of those letters. That is, the mutual relationship that exists between the numbers of those letters is the very same relationship preserved within their powers. Within the Asma-e-Ilahi, through their Awfaq (magic squares), the scholars (Ulema) generated such diverse mathematical complexities of Sirr-e-Harfi (secret of the letter) or Sirr-e-Adadi (secret of the number), and introduced such precise problems that the common mind cannot even reach them. This is the reason why this science has not remained a matter of mere conjecture (Qabil-az-Qiyas); rather, its understanding depends entirely upon spiritual taste (Zauq) and Kashf (unveiling). If you study the books of Imam Buni ؒ and Ibn Arabi ؒ, they too write that the comprehension of Ilm al-Huroof depends upon observation (Mushahada) and Divine Accord (Taufiq-e-Ilahi). According to Kash Al-Burney ؒ, these sciences can only be understood if a person’s mind and their spiritual powers are highly sharp and exalted, otherwise it is impossible.
Perhaps this is the reason why learning these sciences is not within the capacity of every ordinary person (Har Kas-o-Nakas).
Those who achieve success in this field know that creating Tasarruf within the realm of nature through these letters and compound names (Asma-e-Murakkaba), and the natural realm being affected by it, is an absolute certainty, which no person of insight (Sahib-e-Nazar) can deny. The practices of most Sufiya also provide proof of this matter.
The practice performed upon a subject through the power of letters, celestial influences, numerical proportion, and Bakhoorat (incenses) that draw the spirituality of the talisman (Talisam), is effectively blending the higher temperaments (Tabai-e-Alvi) into the lower temperaments (Tabai-e-Sufli).
This is not a meaningless method; rather, it holds astonishing mathematical transitions within itself—transitions due to which one has no choice but to acknowledge the impact (Taseer). A Naqsh, Lauh, or Talisam is like a leaven (Khameer) prepared from the combination of the four temperaments (Tabai-e-Arba’ah), which blends into another temperament and changes its state. Therefore, it is the task of the practitioners (Arbab-e-Amal) to draw down the spiritualities of the heavens, link them with physical forms (Suwar-e-Jismaniya), or blend them with numerical proportions to generate a specific disposition (Mizaj), the expression of which acts as a leaven to change the nature. It is the same leaven that performs alchemy within mineral components. Until Riyazat is undergone for this purpose, patience and steadfastness are maintained, the powers and proportions of letters and numbers are understood, and the planetary manifestations of the heavens are known, these sciences cannot be put to use. Since Nature has placed an effect in everything, it is human duty to benefit from these influences, just as it is necessary to be acquainted with the properties of herbs to eliminate diseases.
Among the sages (Hukama) and Sufiya-e-Kiram, those gentlemen who are Sahib-e-Asma (masters of the Names) possess a highly exalted Kashf and Mushahada due to their Riyazat. They receive Tasarruf naturally, and they also receive the gnosis of Divine Secrets and the realities of the celestial realm (Haqaiq-e-Malakoot). Most Sahib-e-Asma operate by blending the powers of the Names with the powers of the planets (Quwa-e-Kawakib), and in this state, they specify the Zikr of Asma al-Husna, the methods of filling Naqoosh, and specific times. They attain this compatibility of times from the Court of Ama’iyah—meaning the Barzakh of the perfection of Names—and Mushahada gives tidings of it. This is why such gentlemen are always successful in their Amaliyat and are counted as masters of perfection (Sahib-e-Kamal). However, common people are not capable of such Mushahada; hence, they often make errors in extracting the appropriate time and requisites for Amaliyat. They neither possess enough knowledge nor the degree of spirituality that could alert them; the result is that successes are rarely achieved by them. Therefore, it is essential for every seeker of science and spirituality (Shaiqeen-e-Ilm-o-Rohaniyat) to attempt to generate spiritual power within themselves by practicing the Riyazat of certain Asma-e-Ilahi. Through these Riyazat, not only is this world mended, but the Hereafter is also built.
Every person who wishes to know the science of the influences of letters must know that for the shape of every letter, there is a corresponding shape in the higher realm (Alam-e-Alvi), which we call the Kursi. Then, among them, some are stationary (Sakin) and some are in motion (Mutaharrik); some are celestial (Alvi) and some are earthly (Sufli). Furthermore, they possess three powers within the earthly science (Ilm-e-Sufli). The first power is the lowest and least; it manifests after the letters are written. Therefore, when a letter is written, its transcription occurs in the spiritual realm (Alam-e-Rohani), possessing a specific and identical shape that is written in its place within the Alam-e-Alvi. Thus, when this letter manifests its power, its forces become effective within the world of physical bodies (Alam-e-Ajsam). Those who wish to understand this issue easily should keep the theory of television in mind: that such atoms exist in this universe which capture a picture of every movement, every moment. Inevitably, when we write a letter, the atoms in the atmosphere capture its shape. Their greatest manifestation is the Moon (Qamar), which is the grandest television set of nature. When the Qamar enters the first mansion, Shartain, the spirituality of the letter Alif is highlighted; at that time, if any practice (Amal) of the letter Alif is adopted according to the temperament of the mansion of Shartain, it will inevitably affect the subject. Exactly in this manner, the 28 letters are attributed to the 28 mansions of the Moon (Manazil-e-Qamar), and the type of spirituality that exercises Tasarruf from them within the lower realm (Alam-e-Sufli) is mentioned in most books of Amaliyat.
It should be known that the second power of letters is the mental form (Hai’at-e-Fikriyah). This Tasarruf manifests and emanates from spiritualities. Therefore, on one hand, it is effective within spiritualities, and on the other hand, within the Alam-e-Ajsam.
The third literal power is that which the inner self—meaning the psychic power (Quwat-e-Nafsani)—gathers within cosmic genesis (Takween). Therefore, prior to speech (Nutq), its form is imprinted in the mind, and after speech, it transfers into letters. Furthermore, within the power of speech, there are also the temperaments of these letters, which exist within the generated elements (Mawalid).
Because extraordinary habits (Khawariq-e-Aadat) are generated in man through this science, these hidden forces of secrets and mysteries are technically given the name Talisam (talisman). The meaning of Talisam is described as seeking help from an assistant (Mueen) and exercising Tasarruf within the natural realm. For instance, attaining manipulative wisdom through letters, numbers, the movements of planets, the auspiciousness or inauspiciousness of time, or through their mixture; or utilizing specific times through the mysterious, specific letters existing within Asma-e-Ilahi and verses, or through prayers (Dua’en).
The powers of letters are known through numbers. Giving a degree to letters within numbers, and the method of bringing it into a specific mathematical operation and writing it, is called creating a Naqsh or Lauh. A Naqsh is an operation that means fixing the powers of letters and hiding them within numbers.
It should be made clear that sciences cannot be understood or learned from books. Research reveals that practitioners (Aamilheen) and masters (Kamileen) presented this science by making it complex so that only deserving individuals (Ahl) could learn it from a perfect master (Kamil Ustad) and derive benefits.
For this very reason, having a perfect and expert master (Kamil aur Mahir Ustad) is necessary to learn spirituality and hidden sciences (Uloom-e-Makhfiya). It should also be remembered that it is not merely a matter of Zakat and Chilla Kashi (spiritual retreats), but possessing pure and powerful permissions (Qavi Ijazat) is also an absolute necessity; through this, success is achieved in the practice, and one can remain safe from spiritual reversals (Ruj’at).
It requires clarification here that only the fundamental status of Ilm al-Naqoosh has been reviewed. However, many secrets were hidden within these lines as well. We must work with research, keep experiences in view according to the era, and also take into account the opinions of the Sufiya-e-Kiram, Ulema-e-Kiram, and other masters and elders (Akabireen).