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A definition of magic in Ghāya, Jābir’s K. al-Nukhab, & Ibn ʿArabī’s Futūḥāt.
Ghāya: “The truth about the talisman (ṭillasm) is [gleaned from] its name reversed, musalliṭ (that which projects power over something). For it belongs to the essence of coercion and subordination /1
![A definition of magic in Ghāya, Jābir’s K. al-Nukhab, & Ibn ʿArabī’s Futūḥāt.Ghāya: “The truth about the talisman (ṭillasm) is [gleaned from] its name reversed, musalliṭ (that which projects power over something). For it belongs to the essence of coercion and subordination /1](https://pbs.twimg.com/media/EhksR3jXkAATDti.jpg "A definition of magic in Ghāya, Jābir’s K. al-Nukhab, & Ibn ʿArabī’s Futūḥāt.Ghāya: “The truth about the talisman (ṭillasm) is [gleaned from] its name reversed, musalliṭ (that which projects power over something). For it belongs to the essence of coercion and subordination /1")
Ghāya: “The truth about the talisman (ṭillasm) is [gleaned from] its name reversed, musalliṭ (that which projects power over something). For it belongs to the essence of coercion and subordination /1
acting on that to which it is constructed for domination and coercion, by means of numerical ratios and celestial secrets placed in specific bodies at suitable times, and [with] incenses that strengthen and bring about the spirit of this talisman.” II.2 /2
![acting on that to which it is constructed for domination and coercion, by means of numerical ratios and celestial secrets placed in specific bodies at suitable times, and [with] incenses that strengthen and bring about the spirit of this talisman.” II.2 /2](https://pbs.twimg.com/media/EhktvEVXkAAfCo4.jpg "acting on that to which it is constructed for domination and coercion, by means of numerical ratios and celestial secrets placed in specific bodies at suitable times, and [with] incenses that strengthen and bring about the spirit of this talisman.” II.2 /2")
In K. al-Nukhab from which this unique definition originates: "The reverse of ṭillasm is musalliṭ […] because it is that which projects the action (musalliṭ al-fiʿl) over the thing on which it acts (al-fāʿil fīhi)." /3
![In K. al-Nukhab from which this unique definition originates: "The reverse of ṭillasm is musalliṭ […] because it is that which projects the action (musalliṭ al-fiʿl) over the thing on which it acts (al-fāʿil fīhi)." /3](https://pbs.twimg.com/media/Ehkv1d6XkAEhdAZ.jpg "In K. al-Nukhab from which this unique definition originates: \"The reverse of ṭillasm is musalliṭ […] because it is that which projects the action (musalliṭ al-fiʿl) over the thing on which it acts (al-fāʿil fīhi).\" /3")
In al-Futūḥāt: "A talisman is called ṭillasm based on this name reversed: meaning that it is that which projects power (musalliṭ) over everything for which it is assigned. Every musalliṭ is a ṭillasm as long as it is projected (musallaṭan)... /4
This includes mind control (taslīṭ ʿalā al-ʿaq) which is the most severe among them, for it prevents it (the mind) from receiving divine messages and prophetic revelatory sciences.” /5
Images used in order:
1) Dhakhīrat Iskandar attributed to Aristotle, Berlin, Wetzstein II 1209.
2) Fakhr al-Dīn al-Rāzī, al-Sirr al-Maktum, Iran, Majlis ms 86543.
3) a compendium on the qualities of stones, Paris, Arabe 2775. /6
1) Dhakhīrat Iskandar attributed to Aristotle, Berlin, Wetzstein II 1209.
2) Fakhr al-Dīn al-Rāzī, al-Sirr al-Maktum, Iran, Majlis ms 86543.
3) a compendium on the qualities of stones, Paris, Arabe 2775. /6
4) Abū al-Faḍl Muḥammad al-Ṭabasī (d. 1089), al-Shāmil fī al-baḥr al-kāmil, Princeton, ms no. 160.
5)Khawāṣṣ al-asmāʾ al-ḥusnā, attributed to al-Būnī, Istanbul Nuruosmaniye 2822. /7
5)Khawāṣṣ al-asmāʾ al-ḥusnā, attributed to al-Būnī, Istanbul Nuruosmaniye 2822. /7
