The Sun of Knowledge (Shams al-Ma'arif): An Arabic Grimoire in Selected Translation

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We know that another name, which Allah chooses to call himself by, is Ar-Razzaq (the Sustainer). It is Allaah who provides us with our food, shelter, clothing, families and friends. When our crops seem to be dying and there is not a cloud in sight, it is Allaah who sends down His rain from the skies and sustains us. Another title by the same author, namely Manba' Usool al-Hikmah ("The Source of the Essentials of Wisdom"), is considered its companion text.

We must not name or attribute anything to Allah except with what Allah or His Messenger has named or attributed to Him. Dawud al-Jili Habib al-Ajami Hasan al-Basri. Buni states in the same work that he acquired his knowledge of magical squares through the following retrograde chain of teachers: Siraj al-Din al-Hanafi Shihab al-Din al-Muqaddasi Shams al-Din al-Farisi Shihab al-Din al-Hamadani Qutb al-Din al-Diya’i Muhyiddin ibn Arabi Abu’l Abbas Ahmad ibn al-Turizi Abu Abdullah al-Qurashi Abu Madin al-Andalusi. Buni states that he acquired additional knowledge about the esoteric art of letters and the magical squares through the following retrograde chain of teachers: Mohammad 'Izz al-Din ibn Jam’a Mohammad al-Sirani Shihab al-Din al-Hamadani Qutb al-Din al-Dhiya’i Muhyiddin ibn Arabi. Buni states that he acquired his occult knowledge through the following retrograde chain of teachers: Abu’l Abbas Ahmad ibn Maymun al-Qastalani Abu Abdullah Muhammad al-Qurashi Abu Madin Shu'ayb ibn Hasan al-Ansari al-Andalusi Abu Ayyub ibn Abi Sa'id al-Sanhaji al-Armuzi Abi Muhammad ibn Nur Abu al-Fadhl Abdullah ibn Bashr Abu Bashr al-Hasan al-Jujari Al-Saqati Dawud al-Ta’i Habib al-Ajami Abu Bakr Muhammad ibn Sirin Malik ibn Anas. Buni also made regular mention of Plato, Aristotle, Hermes, Alexander the Great, and obscure names of Chaldæan magicians. In one of his works, he recounted a story of his discovery of a cache of manuscripts buried under the pyramids, that included a work of Hermetic thinkers. His works on traditional healing remain a point of reference among Yoruba Muslim healers in Nigeria and other areas of the Muslim world. For information on his writings, see Ullmann, M. - Die Naturund Geheimwissenschaften im Islam, Handbuch der

shams al ma'arif english translation pdf download

Several editions of the book have been published in the Urdu and Turkish languages, but we will finally produce an English version of this book. al-Juzʼ al-thānī (Part two), starts with: "al-Faṣl al-khāmis ʻashar. Fī al-shurūṭ al-lāzimah li-baʻḍ dūna baʻḍ fī al-bidāyāt wa-al-nihāyāt." Publisher: FAR Ancient Publications Ltd; reproduction of original16th century ed edition (July 2006)  Language Arabic  ISBN-10: 1905934017  ISBN-13: 978-1905934010  Average Customer Review: Be the first to review this item The Prophet said: "Whoever says Laa illaaha illullaah sincerely will enter Paradise". (Reported by Bazzar and declared authentic by Imaam al-Albaanee in Saheeh al-Jami) Shamsu'l-Ma'arif". eshaykh.com. Archived from the original on October 23, 2011 . Retrieved July 9, 2011.

Shams al-Ma'arif or Shams al-Ma'arif wa Lata'if al-'Awarif [a] is a 13th-century grimoire centered on Arabic magic and claimed to be a manual for achieving esoteric spirituality. It was written by the scholar Ahmad al-Buni who wrote it while living in Algeria; he died around 1225 CE (622 AH). [1] The book is a patchwork of bits and pieces of al-Buni's authentic works, and texts by other authors. [2] Scholars like Ibn Taymiyyah have criticized the book and labeled al-Buni as a deluded devil worshipper. [3] [4] Translations [ edit ] An Algerian manuscript of the Shams al-Ma'arif from 1868, Khalili Collection of Islamic Art How then is this inner wisdom of all things, this gnosis to be obtained? This wisdom is apparent in the multiplicity, but not so long as they are seen as multiple. Only by returning to the One can all things be seen as they truly are. In 2023 another English translation of the Shams al Ma'arif was published by Johann Voldemont as ''Shams al-Ma'arif:Talismans and Magic Squares'' which focuses primarily on the talismans and magic squares contained within the text. [17] Outside of the Arab and Western world, several editions of the book have been published in the Urdu and Turkish languages. [18] [19] [20] See also [ edit ]Basir Ahmad Hadrat Kalianwala, Shams al-Ma'arif Lata'if al-'Awarif. Urdu Tarjama, Kutub Khana Shan-e-Islam, Lahore, Pakistan. The statement 'Laa illaaha illullaah' will benefit the one who says it if he confirms to its meaning in his life, and doesn’t nullify it by associating partners with Allaah, such as supplicating to the dead or calling upon the living who are absent. The Sun of Knowledge ( Shams al-Ma‘arif) is one of the most revered historical grimoires of the Arabic corpus. Feared by some, hallowed by others, it is one of the most famous – or infamous – books in the Arabic-speaking and Islamicate world. Written in Egypt in the thirteenth century by a Sufi mystic and mage of Algerian origin, the Shams presents the fundamentals of Arabic-Islamic occult work – from spiritual cosmology and astrology (including various particularly lunar magics) to working with spirits and jinn, magical employment of letters and numbers, and the occult applications of the Qur’an – thereby comprising a veritable encyclopedia of Islamicate magical wisdom and formulae. Images and descriptions of amulets and talismans adorn it. Numerous beautiful manuscripts of the Sun of Knowledge have survived, various of which have been used as a basis for this present work. Left on their own, people can conclude that a Creator exists, but cannot come to a completely correct understanding of what Attributes this Creator possesses. They will tend to either conjure up an image of the Creator which resembles a created being, or will reduce the Creator to being an imaginary, being-less force.

None can be named or attributed with the Names or Attributes of Allaah. E.g. The Mighty (Al Azeez). Jinn's are another part of Allah's creation. They were created from smokeless fire and are (like man) required to worship Allah, the live on this earth along with us, yet we are not able to see them.Sufism takes the same approach to Islam’s 99 names of God, also known as the Asma as-husna. Each name describes one of Allah’s many divine attributes, for example, “Ar-Rahman”, the merciful, and “Al-Khaliq”, the creator.

Be a part of this project and support the spread of old grimoires that never had a chance to be available for English speakers. Nineveh Shadrach, Magic That Works: Practical Training for the Children of Light, Ishtar Publishing, 2005, p. 48 This first category of tawheed is known as tawheedur-ruboobiyyah or the unity of Allah's lordship. Through this we understand that it is Allah who alone created the universe which is why one of his divine names is Al-Khaliq (the Creator). Through this we know that it is Allaah alone who controls the universe and allows things to happen. This is why Allaah refers to himself in the Qur'aan as AI-Malik (The Owner of the universe). Hence when something happens, it only happens with the permission of Allaah:Allaah, The Exalted said: "Say you (O Muhammad): "This is my way; I invite unto Allaah ( i.e. to the Oneness of Allaah – Islamic Monotheism) (with sure knowledge), I and whosoever follows me (also must invite others to Allaah i.e. the Oneness of Allaah -Islamic Monotheism) with sure knowledge. And Glorified and Exalted is Allaah (above all they associate as partners with Him), and I am not of the polytheists." (Qur’an 12:108) Ilm al-Hurūf, the esoteric science of Arabic letters, there is much in the Shams Al-Ma'arif that is a mystery to me. Nevertheless, the light of wisdom shines very clearly through it. A basic component of the science of letters is the fact that in Arabic, the letters denote numbers and thus can be used numerologically. Many complex number calculations and letter correspondences are used. The key insight that is invisible to modern materialists is that this is not a symbolic system, rather there are fundamental underlying spiritual realities that the letters embody and are intiminately connected to. For Sufis versed in this art the realization dawns that the One has manifested reality and continues to sustain and control it through the divine letters and words. Thus the written symbols and spoken sounds that we take as words and letters are only a shadow of these divine letters and words. As it says in the Noble Quran, "When He decrees a matter, He only says to it, 'Be,' and it is." Noble Quran, Surah 3 Ali-Imran, verse 47. The saying here is the divine manifestation of the appropriate name, i.e. its letters and words. These names, these interrelationships can therefore be used magically, but their true knowledge brings gnosis, direct awareness of reality and the One. This campaign is to support me to put the hard efforts and time to bring this piece of art to all English speakers, not only as a translator but also as a magician.