THE MOST IMPORTANT RULES OF TALISMANIC MAGIC

Magic is an act performed by a magician who, with the help of mysterious and often evil external forces, reads words known as incantations. What one should know about prayer and how the talismans that are written can be effective and bring the writer to their desires.

1. For every spiritual act in the realm of occult sciences, the invocations, prayers, and any other actions must be done under the supervision of a master and an expert in summoning and occult practices, as well as someone knowledgeable and aware of the science of Jafar. Without this, your work will not yield results.
2. Observing the timing and hours for performing the act, ensuring that each action is taken at its appropriate hour, and taking this matter seriously and with plenty of time.
3. Having suitable conditions, both spiritual and physical, as well as a pure and good intention for each spiritual act, and only for the sake of helping creation and in accordance with God’s will.
4. Speaking of specific works and prayers for each spiritual act.
-5- The wastefulness of Ammar and driving away negative and demonic forces from the place of action.
-6- The purity of a person’s clothing and body from any form of impurity, and keeping the mind free from any incorrect thoughts and focusing solely on God.
-7- Burning pleasant incense suitable for each spiritual act and perfuming the body with appropriate fragrances.
-8- Sitting on the ground in such a way that the individual is at the same level as the ground.
– 9 – The type of ink and substance used for conducting each act and writing prayers and talismans.

The days of the week and their planets

Saturday, its planet is Saturn, the greatest malefic, and on this day, prayers, anger, enmity, and separation are effective.
The lower realm of this auspicious day is Aba Nuh, and the higher realm is the angel Khasfa'il.

Sunday, its planet is the Sun, the greater benefic, and on this day, prayers for companionship, problem-solving, sustenance and livelihood, victory, and success are effective. The lower realm of this day is religion, and the higher realm is the angel Ruqba'il.

Monday, its planet is the Moon, the lesser benefic, and on this day, prayers for the dissolution of enmity, tying of the tongue, sustenance and livelihood, and love can be effective. The lower realm of this day is to the Martyrs, and the higher realm is the angel Jibra'il.

Tuesday, the planet is Mars, the great touch, and on this day  you can write prayers for grief, enmity, homelessness, and separation.The lower kingdom is that of the red planet, and the upper kingdom is that of the noble Samuel.

Wednesday, the planet is Mercury, the greater fortune, and on this  day the prayers of the tongue may be effective. The lower kingdom is that of the lightning, and the upper kingdom is that of the noble Mikail.

Thursday, the planet is Jupiter, the greater fortune, and for prayers of friendship, opening of doors, love, and good sustenance it is beneficial. The lower kingdom is that of the months, and the upper kingdom is that of the noble Seraphiel.

Friday, the star of Venus, Saad Akbar, and for prayers of importance, attraction, friendship, sustenance, and all good deeds, it is good. The lower kingdom is Zob'ah and the upper kingdom is that of the angel Aniyail.

The unfortunate days (moon in decline) when writing prayers and amulets should be observed.

Aries - from the 16th day to noon on the 18th.
Taurus - from the 13th day to noon on the 18th.
Gemini - from the 1st day to noon on the 3rd.
Cancer - from the 1st day to noon on the 4th.
Leo - from the 8th to noon of the month.
Virgo - from the 3rd to noon of the month.
Libra - from the 1st to noon of the 3rd.
Scorpio - from the 28th to noon of the 30th.
Sagittarius - from the 26th to noon of the 28th.
Capricorn - from the 24th to noon of the 26th.
Aquarius - from the 21st to noon of the 30th.
Pisces - from the 19th to noon of the 5th.

Suitable incenses for each action for prayers of love, summoning the absent, and warding off illness, incenses such as musk, camphor, and sandalwood are appropriate.

Each servant is associated with a name, a specific incense, and a particular seal. All these elements function like a contract between the jinn servant and the summoner, who invokes the jinn with the name and the incense and binds it with the seal. The composition of the essences in the incense must be meticulously observed. If there is anything in the incense that does not correspond to the day and hour, the entire summoning of the servant becomes void. The jinn consume the smoke of the burning incense and thus become visible to human eyes. To perform an accurate incense burning, the incense burner must also be cleaned of any remaining residues. If one wishes to create an amulet, the text must be written in separate letters and without diacritical points.

It is important that the creation is not interrupted; it is even forbidden to correct a mistake, as this would disrupt the flow of the action. One must not be disturbed by noises, appearances, or similar things, as this would render the magical action ineffective. The instruction for continuous, uninterrupted work applies to all magical practices. If the work is interrupted, it cannot be repeated in the same hour. To ensure that individual letters do not lose power, no fold of the paper should run through them. Therefore, the paper should be folded before writing, so that the writer of the amulet can place the letters between the folds. Writing—whether it is the creation of an amulet or another magical document—should always be done along with light incense that corresponds to the day and hour. In a summoning that is subject to a specific number of repetitions, one can use an Islamic rosary (subha) for assistance.

The Summoning of the Servant  

Before one can begin a magical operation, the space where the summoning is to take place must be freed from its invisible inhabitants (ummär). For this, one first recites Surah 99 three times, followed by the incantation: 'insarifü yä cummära hädä l-makäni bi-haqqi hädihi l-'äyäti s-sarifati wa-lä tacüdü hattä 'aqdiya hägäti. ("Leave, O inhabitants of this place, this place by the truth of these noble verses, and do not return until I have carried out my affairs.") The content of Surah 99 becomes effective at the level of the jinn during its recitation, causing them to leave the place out of fear of the described effect. Once the space has been cleansed, one begins with the incense and the respective magical action. Naturally, this cleansing is only carried out if one does not wish to perform a jinn summoning and wants to undisturbedly create an amulet or a similar magical document. However, Sheikh Yasin pointed out that he also performs the described cleansing before jinn summonings. Through the recitation of Surah 99, an energetic vacuum is created, which exists temporarily, only to be filled again by the same or other inhabitants. This vacuum is necessary for the summoner to call forth certain jinn. Thus, he knows the present jinn and can control them better; moreover, some jinn only appear when no other inhabitants are present in that place.

The summoner can protect himself from evil forces through two things. He recites Ayat al-Kursi (2/255) before every action, whose protective effect surrounds the speaker like a bell and protects him from attacks by malevolent jinn. Additionally, the summoner draws two large circles and, as a third, innermost circle, the circularly closing letter Qaf on the ground. This Qaf must be large enough for a person to comfortably sit in the center of the sign without touching the lines.

This central Qäf is considered as strong a protection against malevolent forces as the protection verse. As long as the invocation lasts, the conjurer must remain in the center of the Qäf if they wish for sufficient protection. The behavior of the conjurer depends on the type of djinn that appears. Here, the sheikh distinguishes between the djinn kings (al-mulük) and the other djinn. If a normal djinn appears, one remains seated and treats it like a servant. However, if one of the kings appears, one must rise and serve this king. As soon as one complies with the demand of a djinn, whether it is a normal one or a king, one is at the mercy of the djinn.

The kings can be recognized by introducing themselves with their name, thus revealing themselves as kings. The djinn that appear during an invocation have only four fingers and no thumb, as the thumb is a privilege of humans. If the djinn appears in the form of an animal, it can be recognized by its elongated, vertical pupils. Additionally, the materializing djinn emit a specific smell reminiscent of sulfur and arsenic.

In principle, every person has the potential to be a medium (wasit). However, the responsible conjurer adheres to the following modifications: Children under 15 years, the mentally disturbed, and individuals over 65 years are at risk of severe mental disturbances as mediums to draw on oracle-like sessions, but also with individuals who, in the Sheikh's view, are possessed. He distinguishes here very precisely between possession by external forces (jinn, magical influence) and an inherent mental illness. The summoning of the jinn in the medium proceeds in the same way for the possessed as it does during oracle inquiries. The medium sits relaxed on the ground and speaks with the summoner al-Fatiha (Surah 1). Then the summoner writes jinn names and an oath on the right hand of the medium. It is important that the first five names written over the fingers must cover the entire length of the fingers. a. Tamsin, b. Batrüsin, c. Qudüsin, d. 'Anühin, e. 'Abhurin, f. Samhaysä, g. 'Aqsin, h. Mihräqisin, i. Asqarin, j. Watsarkin, k. Sarihin, l. 'agib yä Täris fa-tabäraka llähu 'ahsanu l-häliqln 'agib wa-'albisi l-kaffa bi-galäli llähi l-azimi l-'aczam. - Tamsin, Bafrüsin, Qudüsin, Anühin, Abhurin, Sambaysä, Aqsin, Mihrä-qisin, Asqarin, Wafsarkin, Sarihin. Answer, O Täris. Praised be God, the best of creators. Answer, and adorn the hand through the majesty of the mighty and most powerful God.