(white magical) application of the

Dawn Prayer (du du du du' '' ' al al al al-salar salar salar salar)
of
Imm Mulammad al Imm Mulammad al Imm Mulammad al Imm Mulammad al-Bqir Bqir Bqir Bqir ()
Iull-Moon

1ogether with additional invocations and specific instructions on the charging of a
magic square for the purpose of drawing down Divine Aid

By
Wahd Azal



Lxordium

, ,` _,` __. _. ,
Prai.ea be tbe Coabeaa, tbe Ove, tbe .tove, tbe ivgte, tbe |vcbavgea ava |vatterabte, a.
i. rigbtfvtt, ave ava rortb, of t; tbe goa of att goa., !bo |vreit. t. Ma;e.tie. of
Ctorificatiov ritbovt ivaicatiov; tbe igbt of att tigbt., !bo aobaticatt, vegate. att
.ecvtatiov iv tbe tocv. of tbe reatiatiov of tbe Reatiea; tbe igbt of tbe earev., !bo
vvttificatiret, avvibitate. tbe ecret b, tbe 1ictoriov. revaivg of tbe 1eit off tbe M,.ter, of
tbe ecret; tbe igbt of tbe eartb, !bo attract. b, tbe Dirive Oveve.. iv tbe attribvtire
arebev.iov of tbe Dirive |vicit,; tbe igbt of rbat i. betreev tbev, !bo ttvvivate. t.
igbt frov tbe MorvivgDarv of Pretervit, .beaaivg t. trace. vov tbe 1ati.vavic
1evte. of Movo|vitariav |vicit,; ivaeea, tbe .ri.ev Darv, tbe ife of att tbe rorta.!
1be Ctorifiea, tbe ot,, tbe ora of tbe .vget. ava tbe irit; tbe ir.t, tbe a.t, tbe
Mavife.t, tbe iaaev, vo otber goa i. tbere be.iae. t; tbe ora of tbe eev, tbe ora of tbe
|v.eev; rerit, ivaeea tbe Coat of att tbe rorta.! Kivate tbe titav, of tbe igbt, cove to tbe
aia of tbe Peote of igbt, gviae tbe tigbt vvto tbe igbt, O tevaor of att tbe rorta., for
tbere i. vo otber goa be.iae. 1bee, O eavt, of att tbe rorta., O Ma;e.t, of att tbe rorta., O
Migbtive.. of att tbe rorta., O igbt of att tbe rorta., O Merc, of att tbe rorta., O ogoi
of att tbe rorta., O Perfectiov of att tbe rorta., O ^ave. of att tbe rorta., O Cravaevr of
att tbe rorta., O !itt of att tbe rorta., O Kvorteage of att tbe rorta., O Porer of att tbe
rorta., O ea/er of att tbe rorta., O Covcerv of att tbe rorta., O ovor of att tbe rorta.,
O orereigv of att tbe rorta., O Doviviov of att tbe rorta., O vreve of att tbe rorta.,
1rvt,, 1rvt,! .va tbe tevaor of tbe Coabeaa etfDi.cto.ea vov t. rittiavce frov t.
Ctor, b, t. |vcreatea igbt iv t. eavt, tbrovgb avaatiov be vov Mu Mu Mu Mul ll lammad ammad ammad ammad tbe
Me..evger of tbe Coabeaa; ava vov i. avctifiea ov.e of vvacvtac, be cov.tavt rai.e
ava bte..ivg.! Peace be vov att tbe trvt, .evt Dirive Me..evger .o.tte. of tbe igbt of
tigbt. ava tbeir cbo.ev 1icegerevt.; ava rai.ea be tbe Coabeaa, tbe ora of att tbe rorta.!
Amen.

As for the matter at hand: The supplicatory, high doxological prayer known as the Dawn
Prayer (and occasionally reIerred to as the supplication or Prayer of Splendor, i.e. du' du' du' du'
al al al al-bal' bal' bal' bal') is attributed to the IiIth amongst the line oI the Shi`ite Im Im Im Imm mm ms, and, together with
the s ss sal al al al a a a a sajj sajj sajj sajj d dd d ya ya ya ya
1
oI His Illustrious Father, the Iourth Im Im Im Imm m m m 'Al Zayn'ul 'Al Zayn'ul 'Al Zayn'ul 'Al Zayn'ul-'Abidn 'Abidn 'Abidn 'Abidn (d. 713
CE), is generally considered to be one oI the most popular and widely recited devotional
pieces by the Shia IaithIul. While popular tradition usually reserves its recitation Ior the
holy month oI Ramadan Ramadan Ramadan Ramadan, it is also regularly used as an all-purpose item oI superogatory
worship (nawil nawil nawil nawil) and supplicatory invocation (adya adya adya adya' '' ') well beyond the month oI Iasting.
Countless glosses and commentaries have been composed regarding this prayer over the
centuries Irom various viewpoints and theological positions, one most recently being
penned by the late Ayatollh Klomeini Klomeini Klomeini Klomeini (d. 1989) who commented Irom the Iranian
madrasa (theological seminary) perspective oI the 'irn-i-nazar (speculative` or
philosophical` gnosis). While the current Iormat oI the prayer has according to the eighth
Imm Imm Imm Imm 'Ali al 'Ali al 'Ali al 'Ali al-Ri Ri Ri Rid dd d (d. 818 CE) been transmitted by Imm Mulammad al Imm Mulammad al Imm Mulammad al Imm Mulammad al-Bqir Bqir Bqir Bqir (d. 735
CE), the prayer is also a largely reIormulated (or, rather, an abridged) re-articulation oI the
supplication oI the Prayer of the Day of Mutual Execration or Cursing (du du du du' '' ' yawm al yawm al yawm al yawm al- -- -
mub mub mub mubl ll la aa ala la la la)
2
, which is slightly longer than the Dawn Prayer.
As these two invocations are intrinsically related, the Iollowing should be noted.
According to at least one source the Prayer of the Day of Mutual Execration is said to
have been recited by the Companions of the Cloak (i.e. all al all al all al all al-ki ki ki kis s s s', vi:. the Prophet
Mulammad Mulammad Mulammad Mulammad, 'Al 'Al 'Al 'Al, Ftima Ftima Ftima Ftima and their two young sons and Iuture Imm Imm Imm Imms ss s, Hasan Hasan Hasan Hasan and
Husayn Husayn Husayn Husayn) during the one on one verbal conIrontation with the deputation oI Najran Najran Najran Najran
Christians which at its conclusion resulted in the victory oI the Muslim party and the
conversion oI said delegation to Islm. This is the event which occurred in the 9
th
year oI
the lijr lijr lijr lijra aa a when a delegation oI Iourteen Christians Irom Najrn came to Medn to discuss
the veracity oI Islm and to dispute the Prophet`s christology speciIically. This conversion,
in some sources, is held to have occured immediately upon a climactic, dramaturgical
Event involving the spiritual transIiguration (tajjal tajjal tajjal tajjal) oI Ftima, the Prophet`s daughter, into
Mary the mother oI 1esus (a narrative somewhat reminiscent oI Christ`s own New
Testament transIiguration on Mount Tabor)
3
: a transIiguration which seemingly occured
upon the joint recitation oI the du' du' du' du' al al al al-mublila mublila mublila mublila by the Prophet and Al
4
; that prayer that
Iour-Iive generations later itselI transIigured into the sonorous Iorm oI the shorter Dawn
Prayer that has been oIIered to the permanent posterity oI the IaithIul in this present
arrangement.
The Dawn Prayer contains precisely twenty-three (23) sections oI verse
5
. It
begins with invoking the Godhead`s attribute oI Splendor
6
(bal') and ends by beseeching
the Godhead`s direct response to the plea oI the entreating petitioner. Each verse is devoted
to one name or attribute. Like the Iirst, most but not all oI the Iollowing names and
attributes contain a couple oI permutated Iorms oI the trilateral root, usually commencing
with the verbal noun oI the root Iollowed by the superlative Iorm and then one other
conjugated Iorm oI the verbal noun. Structurally these twenty-three versical sections can
symbolically reIer, Iirst, to the abjad oI the word waldalu (--=;) It/he is One` (which
denotes completion); then to the twenty-three years constituting the Iormal years oI the
Prophet Mulammad Mulammad Mulammad Mulammad's 's 's 's ministry; and, moreover, to the twenty-third oI the month oI
Ramadan Ramadan Ramadan Ramadan which is held by the Twelver Shi`a to be the Night of Power (,---' ---) whereby
the Comprehensive Word of the Revelation (;---' -';=) descended upon the Prophet`s
heart. In it there are nineteen (19) key divine names and attributes invoked
7
. From a Iurther
symbolic level, these nineteen divine names and attributes can be held to be the theophanic
instantiations oI the Godhead ItselI plus the Fourteen Infallibles (i.e. the Prophet, Ftima Ftima Ftima Ftima
and the 12 Imm Imm Imm Imms) and the Four Deputies or Gates (i.e. abwb abwb abwb abwb al al al al-arba'a arba'a arba'a arba'a) who interceded
as deputies to the Hidden Imm Imm Imm Imm with the IaithIul during the period oI the minor
Occultation (874-941 CE). This unit oI nineteen then is held to constitute a singular divine
pleroma as the First Unity wlid al-awwal (J;V' -=';) i.e. given that Unity/One wlid
(-=';) holds the same abjad/gematria as nineteen as does Being/Existence (-;=;) - which is
then entiIied or embodiIied as the nineteen letters oI the Iour words composing the
benediction bismilll bismilll bismilll bismilll al al al al-ralmn al ralmn al ralmn al ralmn al-ral ral ral ral m mm m (In the Name of the Godhead the
Compassionate, the Merciful')
8
. With the pleroma oI the nineteen, the remaining Iour
versical sections oI the Dawn Prayer are then held to symbolize the theophanic
instantiations oI the Iour initial partisans oI Al (that is, the most IaithIul amongst the
IaithIul oI the Prophet`s Companions), vi:. Salmn, Miqdad, Abu Dharr and Ammar. From
here the theophanic symbolism oI the word waldalu (--=;) - i.e. It/he is One` Ilowers
Iorth even Iurther when the number twenty-three (23), Ior its part, is then held to indicate a
complete hierophanic cycle in the locus oI the spatiotemporal dramaturgy oI the
Manifestation of the Godhead (=' ,;)=) via the twenty-three years` (23) ministry oI the
Prophet oI Islm that each oI the versical sections oI the Dawn Prayer can be held to
represent. Breaking it down Iurther, when we take the number twenty-three (23) itselI we
can derive the Greatest Name (ism ism ism ism al al al al-a'zam a'zam a'zam a'zam) out oI it when, Iirst, two (2) is added to
three (3) (i.e. 2 + 3), which gives us the number five (5) and the letter l ll l ' '' ' - (representing
the Godhead as the Manifest` ,'=-'); and, then, when two (2) is multiplied by three (3)
(i.e. 2 x 3) giving us six (6) and the letter w ww w w ww w ; (representing the Godhead as the Hidden`
Q='--'). Together these two letters become the Greatest Name Hu Hu Hu Hu ;. This is one oI the
ways in which the Greatest Name is said to inhabit this prayer
9
and thus how its
theophanic angelophany selI-discloses (tajjal tajjal tajjal tajjal) itselI through this prayer as one oI the
situative loci Ior the revelation oI the Greatest Name.
Whilst magical operations are conducted or employed by occultists (or otherwise)
generally Ior purposes oI obtaining or deriving some material beneIit, a solution or
otherwordlv aid to an immediate, this-worldv problem or issue in the here-and-now, the
theosophical and alchemical dimension oI white magic as theurgy should never be lost
sight oI either by the aspirant or the seasoned adept. With the Dawn Prayer the
esoterically situated high prophetology, imamology, theophanology and wide-ranging
hierophanology oI Twelver Shi`ite Islamic gnosis becomes quite glaringly apparent and
conspicuous Ior its inner, animating content, structure and impulse(s); which is why as a
source oI high theophanological meditation this prayer has been deemed second to none by
countless generations oI Shi`ite gnostics and spirituals, as the theophanies (whether as pure
intelligible abstractions or in their Imaginallv perceivable eidaic angelophanic Iorms) are
being directly contemplated via invocation; such that invocation becomes contemplation
and contemplation invocation. This is how the secret(s) oI the Greatest Name is truly
gleaned, and such is what white magic is really all about. We ask that this point be kept
Iirmly in mind
10
. Also when the Dawn Prayer is employed Ior a speciIically white magical
end, jnana and bhakti
11
are Iused in a single act.
Here now we will delineate the ru ru ru ruln ln ln ln (white magical) operation ('amal 'amal 'amal 'amal) to be
conducted with the Dawn Prayer. First, however, the Iollowing 4x4 magic square (which
the operation is meant to charge) is to be drawn on parchment paper with black ink the
night beIore aIter 'isl 'isl 'isl 'isl' '' ' (Fig. 1 & 1a), to wit,

Fig. 1

Fig. 1a



205


98


104


14



202


99


960


99



14


104


960


94


67


92


91


105


On the back side oI the square, the Iollowing aqlm aqlm aqlm aqlm
12
(Fig. 2), which represent the
telesmatic Iorms oI the letters oI bismilll bismilll bismilll bismilll al al al al-ralmn al ralmn al ralmn al ralmn al-ral ral ral ral m mm m (In the Name of the
Godhead the Compassionate, the Merciful', i.e. ; _ , J ' Q ; _ , J ' - J J ' ; Q ~) should
be written out and Iormed into a clockwise circle. The lunette Iorms are the Iollowing,

Fig. 2


The Iirst oI them (top right) is to be positioned on the top right hand side oI the circle and
the last oI them (bottom left) on the top leIt hand side, such that the Iirst and the last enIold
and enclose the circle Iormed. In the center oI the circle, draw the symbol oI the Greatest
Name, to wit,



The Iinal product should appear as like the Iollowing (Fig. 3), to wit,



Fig. 3


On the night beIore the operation, just prior to sleep, thoroughly puriIy the space
you will be using the next morning with smoke by using the dried seeds oI the Syrian Rue
(esphand) as incense. For this you will require good burnable charcoal and a decent
incense burner that comes with a chain that you can hold the burner with. Note that many
Persian or Indian goods retailers have these and usually carry the dried seeds oI the Syrian
Rue, calling it esphand, since both the plant and the smoke emanating Irom this plant are
held sacred by Zoroastrians (i.e. Parsis). The esphand is also the oldest known Iorm oI
metaphysical repellent used Ior exorcisms, so thus one oI the highest known magical
puriIiers. Also obtain the incense oI musk. The incense oI musk is widely available in the
Iorm oI sticks by most Indian goods retailers as well as decently stocked metaphysical
bookshops. Make sure a good amount oI smoke emanates Irom the burner as you are
smoking out the room with the esphand. Use either a hand-held Ian or a large white bird`s
Ieather to Ian the puriIication with the esphand smoke, and whilst doing so repeatedly
recite the talll talll talll talll in the Iorm oI this speciIic nineteen word Iormula, to wit,

_v =_ =..| =_ , - - = v -| v - =_ =_ , ,,,
_'-|

l illa illa alll l illa illa alll l illa illa alll l illa illa alll laqqan laqqan y rabb al laqqan laqqan y rabb al laqqan laqqan y rabb al laqqan laqqan y rabb al-samwt wa rabb al samwt wa rabb al samwt wa rabb al samwt wa rabb al-:ard wa rabb m ard wa rabb m ard wa rabb m ard wa rabb m
baynalumm y rabb al baynalumm y rabb al baynalumm y rabb al baynalumm y rabb al-'lamn 'lamn 'lamn 'lamn

There is no god but the Godhead, Trulv, Trulv' O Lord of the Heavens, Lord of the earth,
Lord of what is in between them, O Lord of all the worlds'

II possible, Ior the operation dress completey in white and perIume yourselI
beIorehand exclusively with rose-water (golb golb golb golb). The white clothing, the incense oI musk
and the rose-water help to relax the mind, creating a sense oI ease and lightness, as well as
attracting the positive energies needed during the operation. It is a Ioregone conclusion that
you will be operating in a space (or room) where you will not be disturbed by anything or
by anyone whatsoever. II at all possible, it is also a good idea to leave the whole day aside,
not to mention eat as lightly and Irugally as possible during the whole day. No meats, no
sugary drinks or junk Ioods whatsoever. Also do not answer telephones nor surI the internet
nor watch television nor expose yourselI unduly to electric or electromagnetic waves or
energies, not to mention chemicals and toxic Iumes. No need to mention that maintaining
ablution (wudu wudu wudu wudu) and a state oI ritual, physical purity throughout the day is an absolute sin
qua non here. Renew your ablutions whenever necessary. Glusl Glusl Glusl Glusl (total immersion in water)
is highly recommended both prior to the dawn and night operations with the use oI the
talll talll talll talll Iormula given above. More importantly, do not drive an automobile, and keep any
social interactions (whether with Iriends or loved ones) to an absolutely required minimum.
Even during those hours oI the daylight when the central aspect oI the operation is not
being perIormed, use these hours prudently and be in a state oI incessant prayer,
invocation, contemplation and dlikr dlikr dlikr dlikr. Moreover, avoid anything which, or anyone who,
will stimulate or in any way sexually arouse or emotionally provoke. Speech should as well
be kept to the barest minimum and any situation or event prone to conIlict, argument,
bitterness or dissension (whether potential or actual) is to be absolutey avoided at any cost.
In other words, the whole day should constitute a sort oI mini-retreat, or klalwa klalwa klalwa klalwa. These are
to be Iollowed scruplously, and in the event that an occurrence or event should arise
between sunrise and sunset seriously disrupting the magical Ilow, as it were, the operation
should be abandoned altogether and only resumed on the Iollowing Iull-moon.
BeIore beginning, we should emphasize that the key to success here is the total
banishment oI all doubt and skepticism Irom the mind, the complete eIIacing oI any and all
emotional turbulence(s), which is an absolutely necessary requirement Ior the success oI
the operation. Without it, as with any bona fide magical operation, nothing will happen at
best; or, at worst, you will merely compound any negativity already existing within
yourselI usually arising Irom a vicious cycle that initiates in doubt and always ends in
disappointment, and then Ieeds the process within itselI all over again. A single-minded,
almost Ianatical, Iaith (im im im im n nn n) in the matter at hand is the Iundamental bedrock upon which
success is built in magical operations, since the recitation oI mere words and Iormulaic
incantations alone without the requisite right attitude, single-minded attention and Iocused
projection will get you nowhere; as magical success is the synergy oI absolute Iaith Iused
with single-minded action, the point at which the mind and will are completely in the state
oI at-one-ment. Paradoxically and simultaneous to this, however, a state oI perIect inner
neutrality is also what is called Ior. Together this is what is called by the sages oI our
Tradition limma limma limma limma, and it is the state at which the actualization oI all impossibilities are
totally possible and any miracle is immediately real. It is the state oI perIect repose that is
the divine presence (i.e. sakna sakna sakna sakna). Such is the state and station which all the true prophets
and saints have lived by and acted through without exception. One key here is to
thoroughly saturate the mind with the essence oI the elevated beauty, the sublime purity, oI
what is being recited, as you are calling the Angelophanic Theophanies oI the Godhead to
your aid; which also entails that you utterly banish any innate disposition to greed or want
completely out oI yourselI - or any other similar mental or emotional predisposition - Ior at
least the duration oI the operation. The Godhead does not respond to the pettiness oI the
insatiable nas (base ego) oI Its creatures. Rather It responds on the level oI the expanded
luminosity oI the satiated rul (Spirit), because (as some sub-cultures oI the magical
tradition oI the West seem to have completely Iorgotten) Theurgy only occurs and thus
descends Irom Above, not Irom below, just as the quranic verse reminds us Sav, the Spirit
is from the Command of mv Lord` -, ,-' Q- _;,-' J- (17:85). These counsels are a prime
directive not to be taken lightly and are not stated here merely to sound oII IluIIy
euphemisms or sentimentalist Ieel-good platitudes; but in white magic generally (and in the
rulnya speciIically) it is a literal, unassailable Iact, and a counsel to be Iollowed
scrupulously. It is also a good idea to rehearse the operation in your mind Ior a couple oI
days (and Ior a minimum oI at least one Iull day) beIore its commencement.

Begin the Iirst cycle oI the operation on the early morning oI the Iull-moon beIore
sunrise (and then repeating again on the night itselI as the second and Iinal cycle); this,
while burning the incense oI musk on either side oI you, and with the magic square placed
in Iront oI you laid atop the talisman oI the Iirst level oI the Celestial Solomonic Ka`aba
of Eternity
13
. Facing towards the qibla, you should, Iirst, recite once (x1) the talll talll talll talll
Iormula given above and then once the (x1) Qasam al Qasam al Qasam al Qasam al-F FF F tila tila tila tila
14
. On the recitation oI the
Qasam al Qasam al Qasam al Qasam al-F FF F tila tila tila tila the intention (nya nya nya nya) should be purely Ior the success oI the operation to
Iollow - and nothing else! AIter this initial recitation, invoke the Iollowing 19 dlikr dlikr dlikr dlikrs
(which are taken Irom the Iirst nineteen attributes invoked in the Dawn Prayer) seven
times (x7) each, whilst completely visualizing the Arabic letter assigned to it
15
. While
reciting also try to concentrate on the meaning and inner intention oI each dlikr dlikr dlikr dlikr as well.
These are,

1. , _'-| (y y y y b bb ba aa al' al l' al l' al l' al-'lamn 'lamn 'lamn 'lamn) O tevaor of att tbe !orta.` x7 = (b' b' b' b')
16

2. , < , _'-| (y y y y j jj ja aa am mm m l ll l al al al al-'lamn 'lamn 'lamn 'lamn) O eavt, of att tbe !orta.` x7 (sn sn sn sn)
17
=
3. ,:- , _'-| (y y y y j jj ja aa al ll l l ll l al al al al-'lamn 'lamn 'lamn 'lamn) O Ma;e.t, of att tbe !orta.` x7 ; (mm mm mm mm) ==
18

4. =- , - _'-| (y y y y ' '' 'a aa az zz zi ii im mm mat at at at al al al al-'lamn 'lamn 'lamn 'lamn) O Migbtive.. of att tbe !orta.` x7 | (ali ali ali ali)
19
=-
5. _, , _'-| (y y y y nu nu nu nur rr r al al al al-'lamn 'lamn 'lamn 'lamn) O igbt of att tbe !orta.` x7 , (l ll l m mm m)
20
--'
6. , >_ - _'-| (y y y y r rr ral al al alm mm mat at at at al al al al-'lamn 'lamn 'lamn 'lamn) O Merc, of att tbe !orta.` x7 , (l ll l m mm m)
21
.=|
7. , = _'-| (y y y y kalimt kalimt kalimt kalimt al al al al-'lamn 'lamn 'lamn 'lamn) O !ora. of att tbe !orta.` x7 (l ll l ' '' ')
22
-,
8. , , _'-| (y y y y k kk ka aa am mm m l ll l al al al al-'lamn 'lamn 'lamn 'lamn) O Perfectiov of att tbe !orta.` x7 | (ali ali ali ali)
23
3=
9. r , _'-| (y y y y asm asm asm asm ' '' ' al al al al-'lamn 'lamn 'lamn 'lamn) O ^ave. of att tbe !orta.` x7 , (l ll l m mm m)
24
.|
10. , ,- _'-| (y y y y 'a 'a 'a 'az zz z z zz z al al al al-'lamn 'lamn 'lamn 'lamn) O Cravaerov.
25
of att tbe !orta.` x7 _ (r rr r ' '' ')
26
_ =
11. -,=- , _'-| (y y y y maslya maslya maslya maslyat tt t al al al al-'lamn 'lamn 'lamn 'lamn) O !itt of att tbe !orta.` x7 _ (l ll l ' '' ')
27
,-
12. , _=| _'-| (y y y y q qq qud ud ud udr rr rat at at at al al al al-'lamn 'lamn 'lamn 'lamn) O Mo.t Porerfvt of att tbe !orta.` x7 ; (mm mm mm mm)
28
-
13. ,- , _'-| (y y y y ' '' 'il il il ilm mm m al al al al-'lamn 'lamn 'lamn 'lamn) O Kvorteage of att tbe !orta.` x7 . (nun nun nun nun)
29
_,
14. ,,| , _'-| (y y y y q qq qa aa awl wl wl wl al al al al-'lamn 'lamn 'lamn 'lamn) O eecb of att tbe !orta.` x7 | (ali ali ali ali)
30
_
15. .- , _'-| (y y y y mas'il mas'il mas'il mas'il al al al al-'lamn 'lamn 'lamn 'lamn) O Covcerv of att tbe !orta.` x7 , (l ll l m mm m)
31
--
16. == , _'-| (y y y y sl sl sl sla aa ara ra ra ra al al al al-'lamn 'lamn 'lamn 'lamn) O ovor of att tbe !orta.` x7 _ (r rr r ' '' ')
32
.,|_
17. , == . _'-| (y y y y s ss sul ul ul ult tt t n nn n al al al al-'lamn 'lamn 'lamn 'lamn) O orereigv of att tbe !orta.` x7 _ (l ll l ' '' ')
33
,-
18. c- , _'-| (y y y y mulk mulk mulk mulk al al al al-'lamn 'lamn 'lamn 'lamn) O Doviviov of att tbe !orta.` x7 (y yy y ' '' ')
34
_,
19. _- , _'-| (y y y y a'l a'l a'l a'l al al al al-'lamn 'lamn 'lamn 'lamn) O vreve of att tbe !orta.` x7 ; (mm mm mm mm)
35
,= _
AIter completing the cycle oI recitation above, the Dawn Prayer itselI is now ready
to be recited, and Ior seven consecutive (x7) times. During the seven recitations oI the
prayer, the symbol oI the Greatest Name above is to be visualized in the minds eye with
the Iull power oI single-minded concentration. AIter the seventh recitation is complete, the
aspirant is then ready to visualize the Iull words oI the bismilll bismilll bismilll bismilll al al al al-ralm ralm ralm ralm n al n al n al n al-ra ra ra ral ll l m mm m (In
the Name of the Godhead the Compassionate, the Merciful') seated atop the Greatest
Name symbol, like such,


and (keeping the visualization intact and Iully one-minded) recite on a pair oI worry beads
Ior precisely two-thousand and one (x2001) times,
=-.- = ,
ya alllu mustagltl ya alllu mustagltl ya alllu mustagltl ya alllu mustagltl
O Codhead, the Aid Invoked!

AIter the 2001 recitations are complete, say nineteen (x19) times,

, | . - =| ,=- ,- ;,,| _

luwa'l luwa'l luwa'l luwa'l-ard al ard al ard al ard al-l ll layy a ayy a ayy a ayy al ll l-qayy qayy qayy qayyu uu um m m m l ll lakama 'adlin qudd akama 'adlin qudd akama 'adlin qudd akama 'adlin quddu uu us ss s

It is the Single, the Living, the Peerless Who hath Decreed with Just Sanctity!'

Then recite the Dawn Prayer one last (i.e. 8
th
) time. AIter this Iinal recitation (only for the
second and final cycle at night), Iace the Iull moon
36
directly, and holding the magic
square with your right hand, and then resting that hand with the square on it upon your
heart, say slowly seven (x7) times,

s , , c,- = - ,,| | , _- | , _- , - = _-

i ii in nn nama'l ama'l ama'l ama'l-bal bal bal bal ' min all ' min all ' min all ' min all l 'alayka y l 'alayka y l 'alayka y l 'alayka y ayyula'l ayyula'l ayyula'l ayyula'l-qamar qamar qamar qamar kulli kulli kulli kulli ln ln ln ln wa qabla l wa qabla l wa qabla l wa qabla ln n n n wa ba' wa ba' wa ba' wa ba'da da da da l l l ln nn n

1he Splendor of the Godhead be upon thee, O Moon, in every moment, before every
moment and after every moment!

Then, silent, stand contemplatively gazing at the Iull moon directly Ior several minutes
whilst visualizing the Greatest Name emblazened large upon its surIace Irom one end oI
the lunar disk to the other. During this process also try to inwardly call down both the
subtle as well as the elemenal Iorces oI the Iull moon to you via the visualization. AIter a
Iew minutes when you are suIIiciently satisiIied, drawing upon all the inner spiritual
strength you can muster, powerIully say once without pausing or wavering,

,,| _ = c , | | _ -,. . ,, | ,. -,, . = | ; . = , - - -,-, ,
| . . , -,=- ,| - _,, | =| - , _= ,| _ .,-,| ' ,,- c
- - | = , ' ,,- -, -| _- =, | ,. -, . = | ;v -|v .=
,| =| , | ,. ; . = , . . ,| | _= -,v . . | -, . | -,- . -,_,
v =- = ;=- -| =, v ;= ' r | =|= ; | - v - , -. , , _, _ ,
| . _-- =| , , _ ,

In the Name of the Godhead the Compassionate, the Merciful!

O v, Coa, rerit, be.eecb 1bee b, tbe |letter| F' F' F' F' ~ (F) of tbe ;airive) ivgvtarit, (al al al al-
ard ard ard ard n nn n ya ya ya ya) and tbe |letter| R ` , (R) of tbe ;airive) ora.bi (al al al al-rab rab rab rabu uu ub bb b ya ya ya ya) ava tbe |letter|
Dl l l l - (D) of tbe ;airive) Dvratiovte..ve.. rbicb i. vate.. (al al al al-daww daww daww daww m al m al m al m al-daym daym daym daymu uu um mm m ya ya ya ya) ava
tbe |letter| H HH H` _ (H HH H) of tbe ;airive) ife rbicb i. Peretvat (l ll layy ayy ayy ayy t al t al t al t al-sarmad sarmad sarmad sarmad ya ya ya ya) ava tbe
|letter| Y` (Y) of tbe ;airive) !ett.rivg ovrce. of !i.aov (yan yan yan yan bi' al bi' al bi' al bi' al-l ll likma ikma ikma ikma) ava tbe
|letter| Qf _ (Q) of tbe ;airive) Porer (al al al al-qudra qudra qudra qudra) ava tbe |letter| Y` (Y) of tbe ;airive)
Certaivt, (al al al al-yaq yaq yaq yaq n nn n) ava tbe |letter| Ww ; (W) of tbe ;airive) i.tevce (al al al al-wuj wuj wuj wuju uu ud dd d) ava tbe
|letter| Mm ; (M) of tbe ;airive) Doviviov (al al al al-mulk mulk mulk mulk) ava tbe |letter| H HH Ha' a' a' a' _ (H HH H) of tbe
;airive) Decree (al al al al-lukm lukm lukm lukm) ava tbe |letter| Kf 4 (K) of t. Creatve.. (al al al al-kibryli kibryli kibryli kibryli) ava tbe
|letter| Mm ; (M) of tbe .vgetic !orta (al al al al-malak malak malak malaku uu ut tt t) ava tbe |letter| Ayn _ () of tbe
;airive) ovvt, (al al al al-'in 'in 'in 'in ya ya ya ya) ava tbe |letter| Dl - (D) of tbe ;airive) riaevce (al al al al-dalla dalla dalla dalla) ava
tbe |letter| Lm J (L) of tbe airive Magvavivit, (al al al al-lu lu lu lut tt t ) and the |letter| Qf _ (Q) of
tbe Peerte.. (al al al al-qayy qayy qayy qayyu uu um mm m) ava tbe |letter| Dl - (D) of tbe ;airive) ]vage (al al al al-dayy dayy dayy dayy n nn n) ava tbe
|letter| Ww ; (W) of tbe Proriaevtiat Cviaavce (wil wil wil wil ya ya ya ya) ava tbe |letter| Sn Q (S) of tbe
;airive) iritvat Pre.evce,ot, irit rbicb i. vvivov. (al al al al-sak sak sak sak na na na na al al al al-r rr ru uu ulan lan lan lan ya al ya al ya al ya al-
n nn nu uu ur rr r n nn n ya ya ya ya)! O erravt. of tbe.e tetter. ava vigbteov. rer.icat.igv. ava airivet, ittvvivatea
^ave. of vobitit, tbrovgb rbicb evtreat v, .vticatiov ava teaa ava ivtore tbe fvttfitvevt of v,
veea (which is).|then audibly repeat thy need again x7|.
AIter completing this acrostic prayer, Iace the Iull-moon once more, visualize the
Greatest Name emblazened upon it and place the magic square now into your leIt hand,
then placing that hand upon your heart, once recite the Throne Verse -' -' ~,- oI the
Qur'n Qur'n Qur'n Qur'n (2:255)
37
. AIter the recitation oI the Throne Verse (to be repeated for both
cycles) say six (x6) times,

- v , , | v , , v = _- ,,=-| _-| ' , | , , , ;
l ll l l ll lawla wa la quwwa ill awla wa la quwwa ill awla wa la quwwa ill awla wa la quwwa ill bi bi bi bi-ll ll ll ll li al li al li al li al-'al 'al 'al 'al al al al al-'a 'a 'a 'az z z zm wa al m wa al m wa al m wa al-l ll layy al ayy al ayy al ayy al-mulayyimin al mulayyimin al mulayyimin al mulayyimin al-qayy qayy qayy qayyu uu um mm m

No power and no strength is there save in the Godhead, the High, the Mightv, and the
Living, the Protector, the Peerless'

The central aspect oI the operation is now complete.

This operation, together with the activation oI the magic square, should only be
conducted on the Iull-moon; and as speciIied, twice Ior that day (once aIter ajr ajr ajr ajr and once
aIter 'isl 'isl 'isl 'isl), and all oI its instructions are to be Iollowed meticulously as detailed above.
AIter this charging process, the magic square itselI should be carried on one`s person as a
worn amulet; but only Ior a maximum duration oI twenty-three days (23) (with the day oI
the charging, even though not a day worn, constituting day one)
38
. When not wearing it,
leave the amulet with the square in it laid out on the talisman oI the Iirst level oI the
Celestial Solomonic Ka`aba of Eternity. Following the day oI the operation, recite the
Dawn Prayer at least once a day and invoke the normal Iormula oI the talll talll talll talll (i.e. l illa l illa l illa l illa
illa illa illa illa alll alll alll alll` =' V' -' V no god but the Godhead` ) three-hundred and three (x303) times a
day to the abjad oI a aa aq qq qr rr rab ab ab ab ' - , ~ (Most Near/Most Proximate`), aIter which recite the
acrostic prayer above once. On the twenty-third day, right aIter 'isl 'isl 'isl 'isl`, the square should
be placed inside a metalic bowl and burned while Iacing the qibla qibla qibla qibla and reciting the Dawn
Prayer. The burned ash inside the bowl should then immediately aIterwards be discarded
into the earth and the original space where the burning oI the square occurred puriIied by
either burning the dried seeds oI the Syrian Rue (Esphand), the incense oI musk or both
whilst continuously reciting the longer talll talll talll talll Iormula oIIered above. Another square may
then be constructed a Iew days later with the onset oI the next Iull-moon (and with the
operation repeated exactly as detailed above).

Here now we oIIer (on the next page) a translation oI the Dawn Prayer Iollowed by the
Arabic typescript oI the text.



Translation of
the Dawn Prayer

In the Name of the Godhead the Compassionate, the Merciful!

J. O v, Coa! rerit, be.eecb 1bee b, 1b, tevaor at it. Mo.t tevaia for att 1b,
tevaor i. trvt, tevaorov.. O v, Coa! rerit, be.eecb 1bee b, tbe rbote of 1b, tevaor.
2. O v, Coa! rerit, be.eecb 1bee b, 1b, eavt, at it. Mo.t eavtifvt for att 1b, eavt, i.
trvt, eavteov.. O v, Coa! rerit, be.eecb 1bee b, tbe rbote of 1b, eavt,. 3. O v, Coa!
rerit, be.eecb 1bee b, 1b, Ma;e.t, at it. Mo.t Ma;e.tic for att of 1b, Ma;e.tie. are trvt,
Magi.teriat. O v, Coa! rerit, be.eecb 1bee b, tbe rbote of 1b, Ma;e.t,. 4. O v, Coa!
rerit, be.eecb 1bee b, 1b, Migbt at it. vreve Migbtive.. for att 1b, Migbt i. trvt, Migbt,.
O v, Coa! rerit, be.eecb 1bee b, tbe rbote of 1b, Migbt. S. O v, Coa! rerit, be.eecb
1bee b, 1b, igbt b, it. vtvo.t Re.tevaevce for att 1b, igbt i. trvt, vvivov.. O v,
Coa! rerit, be.eecb 1bee b, tbe rbote of 1b, igbt. 6. O v, Coa! rerit, be.eecb 1bee b,
1b, Merc, b, it. ra.tve.. for att of 1b, Merc, i. trvt, 1a.t. O v, Coa! rerit, be.eecb 1bee
b, tbe rbote of 1b, Merc,. 7. O v, Coa! rerit, be.eecb 1bee b, 1b, !ora. at tbeir vo.t
Covtete for att 1b, !ora. are trvt, Covtete. O v, Coa! rerit, be.eecb 1bee b, tbe
totatit, of 1b, !ora.. 8. O v, Coa! rerit, be.eecb 1bee b, 1b, Perfectiov iv it. ab.otvte
Perfectve.. for 1b, Perfectiov. are trvt, Perfect. O v, Coa! rerit, be.eecb 1bee b, tbe
covteteve.. of 1b, Perfectiov. 9. O v, Coa! rerit, be.eecb 1bee b, 1b, ^ave. b, rirtve of
tbeir .vreve Creatve.. for att 1b, ^ave. are trvt, Creat. O v, Coa! rerit, be.eecb 1bee
b, tbe totatit, of 1b, ^ave.. J0. O v, Coa! rerit, be.eecb 1bee b, 1b, Cravaevr at it.
vtvo.t Cravave.. for att of 1b, Cravaevr i. trvt, Cravaio.e. O v, Coa! rerit, be.eecb
1bee b, tbe fvttve.. of 1b, Cravaevr. JJ. O v, Coa! rerit, be.eecb 1bee b, 1b, !itt at it.
vo.t Covctv.ire for att of 1b, !itt i. trvt, Covctv.ire. O v, Coa! rerit, be.eecb 1bee b, tbe
totatit, of 1b, !itt. J2. O v, Coa! rerit, be.eecb 1bee b, 1b, Porer tbrovgb tbe Porer of
rbicb 1bov batb orer.baaoretb att tbivg. for att of 1b, Porer i. trvt, .ttvbavivg. O v,
Coa! rerit, be.eecb 1bee b, tbe fvttve.. of 1b, Porer. J3. O v, Coa! rerit, be.eecb 1bee
b, 1b, Kvorteage at it. vo.t .cvte for att of 1b, Kvorteage i. trvt, Pevetrativg. O v, Coa!
rerit, be.eecb 1bee b, tbe rbote of 1b, Kvorteage. J4. O v, Coa! rerit, be.eecb 1bee b,
1b, eecb at it. vo.t Detigbtfvt for att 1b, eecb i. e.eciatt, Ptea.ivg. O v, Coa! rerit,
be.eecb 1bee b, tbe rbote of 1b, eecb. JS. O v, Coa! rerit, be.eecb 1bee b, 1b,
Covcerv. rbicb are vo.t etorea of 1bee for att of 1b, Covcerv. are trvt, betorea. O v, Coa!
rerit, be.eecb 1bee b, tbe rbote of 1bive Covcerv.. J6. O v, Coa! rerit, be.eecb 1bee b,
tb, ovor rbicb i. vo.t ovorabte, for att of 1bive ovor i. trvt, ovorea. O v, Coa!
rerit, be.eecb 1bee b, tbe rbote of 1bive ovor. J7. O v, Coa! rerit, be.eecb 1bee b, 1b,
orereigvt, at it. vo.t Pervavevt for tbe rbote of 1b, Doviviov i. trvt, vavrivg. O v,
Coa! rerit, be.eecb 1bee b, tbe ab.otvteve.. of 1b, orereigvt,. J8. O v, Coa! rerit,
be.eecb 1bee b, 1b, Doviviov at it. vo.t Magvificevt for tbe rbote of 1b, Doviviov i. trvt,
cettevt. O v, Coa! rerit, be.eecb 1bee b, tbe rbote of 1b, Doviviov. J9. O v, Coa!
rerit, be.eecb 1bee b, 1b, vbtivit, at it. |tvo.t vrevit, for tbe rbote of 1b, vbtivit, i.
trvt, oft,. O v, Coa! rerit, be.eecb 1bee b, tbe fvttve.. of 1b, vbtivit,. 20. O v, Coa!
rerit, be.eecb 1bee b, 1b, everotevce at it. Mo.t vvevoriat for tbe totatit, of 1b,
everotevce i. trvt, Prei.tevt. O v, Coa! rerit, be.eecb 1bee b, tbe rbote of 1b,
everotevce. 2J. O v, Coa! rerit, be.eecb 1bee b, 1b, 1er.icatigv. at tbeir Mo.t
Di.tivgvi.bea for att 1b, 1er.icatigv. are trvt, Preciov.. O v, Coa! rerit, be.eecb 1bee
b, tbe totatit, of 1b, 1er.icat igv.. 22. O v, Coa! rerit, be.eecb 1bee b, tbat rbereb,
1bov ba.t tavaivg ava Ovviotevce ava b, rirtve of erer, .ivgte qvatit, ava vvitar,
aivev.iov of v,reav Porer. 23. O v, Coa! rerit, be.eecb 1bee tbat 1bov av.rer ve at
tbe rer, vovevt reqve.t of 1bee! !berefore ao 1bov av.rer ve, O v, Coa!


Arabic typescript
. - | . .
1 ,,| _`, c||=| - c,, , ,,|
, c||=| _`, ,,| ._,, c,, . - c,,
2 ,,| _`, c||=| - c|- --|, c|- ,-
,,| - c|, c||=| _`,
3 --|, c|:- - c||=| _`, ,,| ,- c|:-
- c|:, c||=| _`, ,,|
4 ,,| _`, c||=| - c=- ,=-|, c=- -,=-
,,| _`, c||=| c=-, ,
5 ,,| _`, c||=| - _, ._,|, _, `,
,,| _`, c||=| _,, -
6 ,,| _`, c||=| - c-_ -=|, , c-_ --=
,,| _`, c||=| c-, ,
7 ,,| _`, c||=| - c ,`|, c --
,,| _`, c||=| c, ,
8 ,,.| _ - c| -, c| - c|=
,,.| - c|, c|= _
9 , c= ,, cr - c|= _ ,,.|
c|= _ ,,.| , c=,
10 ,- c- `-, c- - c|= _ ,,.|
, c-, c|= _ ,,.|
11 -,- c,=- =-, c,=- - c|= _ ,,.|
c|= _ ,,.| , c,=,
12 ,,.| _ c|= ,., == _| _=|, c_=| -
_- _= c_=| =.- , -
, c_=, c|= _ ,,.|
13 ,,.| c|= _ - - =, c = c-
- c-, c|= _ ,,.|
14 ,,.| c|,| _, c|,| - c|= _ __
- c|,, c|= _ ,,.|
15 = _ ,,.| c| -,,,- c,| , c,| ,`,-, c.- -
,,.| , c., c|= _
16 ,,.| _ c|= c= -=, c= -
c=, c|= _ ,,.| .,= -
17 c== - c|= _ ,,.| --., ,. c==
- c=., c|= _ ,,.|
18 , c- - c|= _ ,,.| c- -
= _ ,,.| - c, c|
19 ,- `,- :-, `,- - c|= _ ,,.|
- `,-, c|= _ ,,.|
20 =| c`- --=|, c`- - c|= _ ,,.|
,,.| - c`, c|= _
21 - c|= _ ,,.| , ,-., c , - c
c|= _ ,,.| ., , , c
22 =,| .|=| - -, ., c|= _ ,,.|
c|= =- .|= , =- =,-
23 ,- c|= _- ,, , c|= _ ,,.|
= ,

Notes

1
The Book or Epistle of the Prostrating Adorator.
2
Mubl Mubl Mubl Mubla aa ala la la la ( ) -'-- is an ancient Arab rite oI sacralized verbal jousting - or mutual execration, cursing or
imprecation that is a legitimized practice in Islam. It was vigorously employed by the Iounder oI Islam
HimselI, including by His successors amongst the People oI the House, as well as by the generations oI
IaithIul aIterwards, especially amongst the Twelver Shi`a. It usually involves two opposing Iactions or parties
meeting each other Iace to Iace in a public assembly or gathering, and, rather than resorting to Iorce oI arms
or physical violence, instead calling down the divine wrath upon each other in turn until the matter be decided
as Iavoring the victory oI one party over the other. OIten times victory is decided either by eloquent
argument, a piece oI verse or some other locution involving both or in our case, a prayer which is better
or more powerIully delivered than the opposing side: successIul delivery that is deemed, then, a decisive sign
oI divine intercession or divine Iavor in the matter Ior the victorious party. Sometimes even the change in a
general mood, an ambience, the weather or the occurrence oI an on-the-spot supernatural event (even the
unbidden appearance oI an animal, especially a bird) can tilt victory over to one side rather than the other.
Combinations oI all the above Iactors is regularly reported in the various sources as to the outcome oI a
session oI Mubl Mubl Mubl Mubla aa ala la la la. The Iace to Iace aspect and, speciIically, the (eloquent) calling down oI the divine
wrath is the key Iormula oI this sacralized rite oI conIrontation and execratory cursing. See the inIormative
entry on the subject by Schumaker in The Encyclopedia of Islam, Vol. 7, p. 276. The thoroughly magical-

occult subtext oI this whole rite, and especially in the incident concerned, should be especially noted here. In
other words, properly contextualized, Mubl Mubl Mubl Mubla aa ala la la la is a classic Iormulation oI magical-occult warIare (eg. white
magicians versus black sorcerers). The Qur'n Qur'n Qur'n Qur'n outright justiIies the practice in 3:61, the verse speciIically
revealed to address the dispute with the delegation oI Najran Najran Najran Najran just prior to the Mubla Mubla Mubla Mublala la la la. Practices similar to
Mubla Mubla Mubla Mublala la la la can be argued to have existed amongst the ancient Israelite people as well. Sans the ensuing
physical massacre, the Prophet Elijah`s conIrontation and victory at Mount Carmel (as recounted in
Malakim/Kings I chp. 18) over the priests oI the pagan Canaanite god Baal/Hubal (the Hebracized Belial`) is
a classic example oI a Mubl Mubl Mubl Mubla aa ala la la la. More recently, it is held anecdotally by some that the death oI the Iounder
oI the Al ll lmadya sect, Mrz Ghul m Al ll lmad Qd d d dn n n n (d. 1908), was consequent to the victory in
Mubla Mubla Mubla Mublala la la la by a party oI orthodox Muslim disputants set out to reIute his claims in person. For the du' yawm du' yawm du' yawm du' yawm
al al al al- -- -mubl mubl mubl mubla aa ala la la la, although incomplete, Stephan Lambden`s treatment currently stands as the best available
introductory source in English online, or anywhere else Ior that matter, see
http://www.hurqalya.pwp.blueyonder.co.uk/03-Biblical-islam-BBst/mubahala.htm. For a Iull text with a
relatively inelegant English translation and introduction (together with transliteration oI the Arabic), see
http://www.duas.org/mubahila.htm. The current textual recension Ior both the Dawn Prayer and du' yawm du' yawm du' yawm du' yawm
al al al al- -- -mublila mublila mublila mublila remains the popular 19
th
century compilation by Slaykl 'Abbs al Slaykl 'Abbs al Slaykl 'Abbs al Slaykl 'Abbs al-Qumm Qumm Qumm Qumm entitled Matil al Matil al Matil al Matil al-
Jinn Jinn Jinn Jinn (The Keys to the Heavens).
3
It is here that Ftima Ftima Ftima Ftima obtains her appelation as the Greater Mary (m mm maryam al aryam al aryam al aryam al-kubr kubr kubr kubr) together with the
esoterically signiIicant title oI al al al al-tir tir tir tir, i.e. the kosmocrator` or creatrix`, that bears an identical numerical
value (abjad) to Mary in Arabic (,='- 290 & ;-,- 290). See Louis Massignon`s LA MUBAHALA DE
MEDIAE E1 L'HYPERDULIE DE FA1IMA`, in Opera Minora, Tome 1, (ed.) Y. Moubarag (Dar al-
Maaref: Beirut, 1963), pp. 550-572, as well as The Gnostic Cultus of Fatima in Shi`ite Islam (trans.)
Aaron Cheak and Mitra Hazini, (ed.) Wahid Azal, 2007, at http://gnosticIatima.blogspot.com/ being a
translation oI Der gnostische Kult der Fatima in shiitischen Islam, ibid., pp. 514-22.
4
The recitation by the Prophet and Al is narrated as a ladtl ladtl ladtl ladtl by M. B. al M. B. al M. B. al M. B. al-Majlsl Majlsl Majlsl Majlsl in Bilr Bilr Bilr Bilr al al al al-Anwr Anwr Anwr Anwr
(Oceans of Light) as well as several other sources. 'Abbs al 'Abbs al 'Abbs al 'Abbs al-Qumm Qumm Qumm Qumm, the best and most recent transmitter oI
the text Irom the Imms Imms Imms Imms, does not say who speciIically recited it, but that it was recited obviously by either
the Prophet, His son-in-law, or even His daughter. The transIiguration oI Ftima Ftima Ftima Ftima is also usually either not
mentioned or glossed over by the traditional Twelver Shi`ite orthodox sources who consider such things to
Iall under the category oI gluluw gluluw gluluw gluluw (extremism); as it denotes metempsychosis or reincarnation, which they
reject. Yet this Event` has not been categorically dismissed by them either and there are countless reliable
reports by the Imms Imms Imms Imms, with solid chains oI transmitting narraters, which uphold the doctrine oI return` Ior
the Iuture parousia: a doctrine that is technically not reincarnation nor strictly metempsychosis, but
something between the two. There are also similar reports where the Imms Imms Imms Imms claim to be the return` oI
prophets and holy Iigures Irom the past. Return` (raja'a raja'a raja'a raja'a) plays a central role in Twelver Shi`ite eschatology,
which the mujtahids or exoteric juriconsults cannot overtly dismiss without seriously compromising their
own orthodoxy, and as such has made the question oI Ftima Ftima Ftima Ftima's 's 's 's marianitv (maryamya maryamya maryamya maryamya) and transIiguration in
the Event` under consideration something oI a theological quandary.
5
Some have argued twenty-two, but our breakdown Iollows a consistent scheme, which is similarly
ackowledged by many leading lineages oI Shi`ite gnostics, notably the Dlalabya Dlalabya Dlalabya Dlalabya Sufis oI Shiraz.
6
Although Baha`ism has generally degraded the very mention oI this divine name and attribute in the eyes oI
many contemporary Muslims and non-Muslims alike, yet its centrality in the esotericism oI Twelver Shi`ism,
and speciIically in the compiled traditions oI the saying oI the Imms Imms Imms Imms, cannot be underestimated. In the Iirst
ladtl ladtl ladtl ladtl oI the Chapter on the meaning of the divine] names and their differentiation ( , -'--''' -'- -'-
'+'---') oI al al al al-Kulayn's Kulayn's Kulayn's Kulayn's Book of the Divine Unicity (kitb al kitb al kitb al kitb al-tawld tawld tawld tawld), composing the second book oI his Usul Usul Usul Usul
min al min al min al min al-K K K K (Foundations of Sufficiency), when the sixth Imm Imm Imm Imm Ja'ar al Ja'ar al Ja'ar al Ja'ar al-Sdiq Sdiq Sdiq Sdiq is queried on the meaning oI
the bismilll bismilll bismilll bismilll (In the Name of the Godhead.`), He divides the Iirst three letters into an acrostic, and states,

--' -- ;--' ; --' '~ Q--' ; --' ')- '--'
The [letter] b' b' b' b' [indicates] the Splendor of the Godhead (bal'u bal'u bal'u bal'ulll lll lll lll), and the [letter] sn sn sn sn [indicates] the
Luminescence/the Brilliance of the Godhead (san'ulll san'ulll san'ulll san'ulll), and the [letter] mm mm mm mm indicates the Glorv of the
Godhead (majd'ulll majd'ulll majd'ulll majd'ulll).(our trans.) (Tehran: n.d.) p.114

The attribute oI Splendor (bal' bal' bal' bal' ) is immediately associated by the Imm Imm Imm Imm with the Iirst oI the letters
acrostically unpacked, which is b' b' b' b' ~, that originates this exegetical unpacking oI the inner meaning oI this
primary benediction through its Iirst three letters spelling out In the Name of.`. The importance oI the
manner in which this trajectory unIolds is centrally important Irom several closely related perspectives which
we, unIortunately, cannot go into detailed length here, only to mention that, while being a high attribute oI the
Supreme Divinity ItselI in Its stations oI primary Theophany or SelI-Disclosure (tajjal tajjal tajjal tajjal), Splendor (bal' bal' bal' bal') is

here also indicative oI the inner reality (i.e. the laqqa laqqa laqqa laqqa) oI the Prophet Mulammad Mulammad Mulammad Mulammad in the station oI
abstraction (tajrd tajrd tajrd tajrd) as the instantiation (ta'ayyun ta'ayyun ta'ayyun ta'ayyun) oI the Primal Will ( -- -;V' ) or Universal Intellect ( J-
J). As an aside, the sum oI the numerical value oI all three oI these attributes together is itselI the same
numerical value as bismilll bismilll bismilll bismilll (In the Name of the Godhead`), i.e. ')- (9) bal' bal' bal' bal' '~ (112) san' san' san' san' -- (47)
majd majd majd majd 168 =' ;-.
7
Key divine attributes and names which constitute the lunar Bayn Bayn Bayn Bayn calendar oI 19 months and 19 days.
8
Henry Corbin`s most erudite exposition regarding the number and balance oI the nineteen in 1he Science of
the Balance and the Correspondences Between the Worlds of Islamic Cnosis according to the work of
Haydar Amul Haydar Amul Haydar Amul Haydar Amul, 8
th
/14
th
century in Temple and Contemplation, (ed. & trans.) Philip & Liadain Sherrard
(KPI: London, 1986), pp.55-131, should also be taken into serious consideration here. In Iact, we would
advise as an orientation prior to this operation a careIul reading oI that highly illuminating essay.
9
In his Ktb Zad al Ktb Zad al Ktb Zad al Ktb Zad al-Ma'd Ma'd Ma'd Ma'd (Book of the Knapsack for the Eschatological Return) M. B. al M. B. al M. B. al M. B. al-Majlsl Majlsl Majlsl Majlsl states
regarding the Dawn Prayer,

'.As for the worthv, greatlv respected supplication (dua), it has been related that his highness [the eighth]
Imam [`Ali al-] Rid [d. 203/818] stated that this is a supplication that his highness [the fifth] Imam
Muhammad Bqir [d. c. 126/743] would recite in the mornings. He would sav that if people knew the
greatness (a:amat) of this supplication before God, the speed with which it would [enable the devotee to] be
answered, thev would certainlv kill each other with swords in order to obtain it. And if I took an oath that the
ism Allh al-a`am (Greatest Name of God) is in this praver, I would be stating the truth. Thus, when vou
recite this supplication, recite it with all concentration and humilitv and keep it hidden from other than his
people [i.e. non-Shiis]... ' Trans. by Stephan Lambden (Majlis, K. Zad, mss. Iolio 63b), at,
http://www.hurqalya.pwp.blueyonder.co.uk/
10
Our comment here also gives a practical enumeration to what Henry Corbin has dubbed the Active
Imagination. Another way to look at this question is to consider the notion oI syaesthesia.
11
The path oI ma'aria ma'aria ma'aria ma'aria (gnosis) and the path oI 'islq 'islq 'islq 'islq/lubb lubb lubb lubb (love) respectively. It can be argued that High
Twelver Shi`ite gnosis Iollows precisely this synthesized trajectory, which in turn can be reIerred back to the
Iunctions oI the exoteric revelation and prophecy (nubuwwa nubuwwa nubuwwa nubuwwa) and the tawl tawl tawl tawl and the providential guidance
(wilya wilya wilya wilya) respectively; the arc oI descent (su su su su'ud 'ud 'ud 'ud) and the arc oI ascent ('uruj 'uruj 'uruj 'uruj); the Sun and the Day, and the
Moon and the Night.
12
These sigilic lunettes have variously been called the letters oI creation` (----' ~',=') and spectacle letters.
13
See our Pdf oI this talisman.
14
See our translation and text accompanying it.
15
Which indicates, in turn, a divine name or divine attributive station oI the letter. These do not need to be
visualized. One should, however, keep them in the back oI the mind.
16
Splendor (bal' bal' bal' bal'), which corresponds to the attribute oI the dlikr dlikr dlikr dlikr itselI.
17
Brilliance/Luminescence (san' san' san' san').
18
Glorv (majd majd majd majd).
19
One/Single (alad alad alad alad).
20
Irradiation (lam'a lam'a lam'a lam'a).
21
Magnanimitv (lut lut lut lut).
22
Bestowal (libba libba libba libba).
23
Illumination (islrq islrq islrq islrq).
24
Kernel (lubb lubb lubb lubb).
25
Or Dearlv Precious`.
26
Lord (rabb rabb rabb rabb).
27
Life (layyt layyt layyt layyt)
28
Mirror (mi mi mi mirt rt rt rt)
29
Light (nur nur nur nur)
30
Primal (ul ul ul ul)
31
Depth (lujja lujja lujja lujja).
32
Guardian (raqb raqb raqb raqb).
33
Judge (lakam lakam lakam lakam).
34
Certaintv (yaqn yaqn yaqn yaqn).
35
Enlivener (mulayyi mulayyi mulayyi mulayyi).
36
Which here symbolizes the universal symbol oI the divine wilya wilya wilya wilya (providential guidance).
37
1be Coabeaa, vo otber goa i. tbere be.iae. t, tbe irivg, tbe Peerte... ^eitber cav .tvvber .eie t vor
.tee. 1o t i. rbat.oerer i. iv tbe earev. ava rbat.oerer i. iv tbe eartb. !bo i. tbere rbo cav ivterceae iv

t. re.evce ecet ritb t. ervi..iov. t /voretb rbat i. before tbev ava rbat i. bebiva tbev. ^or .batt tbe,
evcova.. a tbivg frov t. /vorteage ecet ritb tbat rbicb t ritt.. t. 1brove foot.toot aotb eteva
orer tbe earev. ava tbe eartb. ^or aotb t .ev.e fatigve iv rotectivg tbev, for t i. tbe igb, tbe Migbt,.`
(our translation)
38
This means that the actual wearing oI the amulet will be to the number oI days composing the dlikr dlikr dlikr dlikr ; '-
(y lu y lu y lu y lu ) 22 (or 11:11).

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