Jinn Sorcery

Jinn Sorcery

from 16.00

Rain Al-Alim
 

Fine edition

Limited to 72 copies, Islamic binding, full chestnut morocco, marbled endpapers, copper edges and lettering to spine, finished with a silk ribbon and presented in a slipcase. The fine edition will begin shipping after the May Bank Holiday.
– Sold out

Standard hardback edition

Limited to 1000 copies; bound in a shimmering 'sandstorm' cloth, foil blocking on front and spine, textured ebony endpapers.
– £35

Bibliothèque Rouge edition

Sewn paperback, 120 gsm paper, foil blocked Colorplan covers; isbn 978 1 912316 15 1
– £16

8vo (210 × 160 mm)
112 pp

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Précis

Jinn Sorcery by Rain Al-Alim is a compilation of jinn conjurations and rituals translated from rare Arabic manuscripts in the author's private collection.

Following an introduction summarising traditional beliefs about the world and nature of the jinn, the author proceeds to give a brief outline of the Middle Eastern occult methods for summoning these beings, techniques of dream divination, the mandal and invocation. In his Preface, Al-Alim writes:

Many of the methods and techniques covered in the old Arabic manuscripts and grimoires are unknown to Western readers. This book is primarily intended for this audience, presenting a complete translation of jinn summoning techniques selected from multiple magical treatises that will bridge the gap between the Western and Islamic occult sciences. My wish is to facilitate the exchange of esoteric ideas between the two worlds, and to inspire further research on the subject.

The main body of the work comprises translations into English of numerous rituals and operations selected from manuscripts, primarily from Egypt and Morocco, in the author's collection.

Contents

Preface

Conjuring Jinn for Dream Revelation 
Al-Mandal: Techniques of Scrying
Jinn Workings and Evocation Rites
Summoning the Personal Qareen
The Seven Jinn Evictions

Bibliography

Excerpt

Summoning through direct encounter

(from the Preface)

The invocation of jinn has been considered as incompatible with Islam, since it is necessary to call other names than that of God during the summoning. The people who carry out the incantations bear the title muʾazzimun (enchanters, sorcerers) and see no contradiction with Islam in their actions, most of them being religious figures and spiritual healers. The use of magical practices and spells, or azaʾim, is believed to be derived from al-aʾzm, meaning steadfastness/resolve. The root of ʿazama means to decide, to invite or to enchant. When the exorcist or the sorcerer says ʿazamtu ʿalayka (‘I order you’ or ‘I conjure you’) to a jinnī, he compels it to obey.

Usually the magician (as-saḥir) has power over the jinn and the other spirits (arwah) because he has made a pact with them. The jinn become servants of the sorcerer and help him in the practice of his work and magic. The jinnī that is employed in this manner is called a khādim (servant), though the term may also be used of an angel or a demon. In Islamic occultism khādim refers to a spiritual servant, who has to be invoked by magic.

The complex rites of jinn subordination are described in the Arabic magical treatises, and the different jinn have different powers. They can levitate their owner, make them invisible, bring them news or treasures, or confer upon them the power to influence people. These books and manuals of magic are mostly printed in Egypt, Lebanon and Algeria, but professional magicians prefer to rely on the use of manuscripts, considering the printed books to be inferior. It is believed that spells will be more successful if taken from manuscripts which the sorcerer has inherited, usually from his ancestors.

One can learn the methods of conjuring in two ways, either through the study of magical literature, or under the direct guidance of a magician who already has experience with the jinn. The jinn can also take their own initiative to contact a person, but we have to make contact with them by performing rites or invocations. It is generally considered that the jinn must answer an invocation, but it is not an absolute rule.

Contact with the jinn is usually associated with selfish goals. The lust for occult knowledge, or the prospect of money and material riches, can awaken the desire to seek contact with the jinn. But they can also be used beneficially in healings and exorcisms.

The magical rite of conjuring jinn through a direct encounter is called tahdīr al-jinn (attracting the jinn), taskhīr al-jinn (coercing jinn into forced labour), or khidmat/istikhdam (employment/utilisation of the jinn), and it is usually a complicated ceremony with a set of specific requirements and observations that must be met.

It is prescribed that the operator must be in a state of purity. He must perform a ritual ablution (wuḍūʾ), engage in fasting, and abstain from meat or animal products for a given period of time. The location of the operation is to be an isolated and a secret place, as is indicated in the magical texts by the term khalwā (seclusion). The exact times of the operation are often carefully calculated according to the lunar cycle, astrological influences, planetary hours and days. Except for the prayers and Qurʾānic sūrats that should be recited, most of the magical incantations are incomprehensible and contain foreign and barbarous names (nomina barbara) or the so called Suryani names, asmaʾ suryaniah. Suryani or Proto-Syriac is considered to be a magical language which is spoken in the Celestial Spheres and used by the old prophets. Most of the conjurations and the jinn names are derived from it.

No serious ceremony of jinn invocation can occur without the burning of certain incenses from the Muslim magical pharmacopoeia, of which the most common are jawee (benzoin), louban (frankincense), oud (aloeswood), misk (musk), kuzbara (cilantro), bakhoor al-Sudan (gum elemi), and mastaki (gum mastic), along with other perfumes of vegetable or animal origin.

After a period of intense recitation of the incantations and extensive burning of incense, the jinnī will appear in the smoke. The sorcerer should remain strong and without fear. Requests or orders can now be delivered to the summoned being. When the jinni arrives, it is necessary to make a contract (aʾahd) with it. This can also refer to a personal seal or name that the jinni will grant in exchange for certain conditions being met. At the conclusion of the operation a license to depart is given and the jinnī is sent away in peace.