Invitation of Abu Yusuf: Acquiring a Jinn Servant | Havas

Havas | Occult sciences and Havas have captivated many throughout history, ancient fields believed to be filled with secrets and spiritual powers. One practice within these fields involves invitations aimed at communicating with specific spiritual entities. The ritual known as “Daveti Ebu Yusuf” (Invitation of Abu Yusuf) is such a special practice, based on the recitation of Surah Al-Jinn and performed under specific conditions. In this article, we will examine the details of this invitation, the spiritual discipline it entails, and the points that require attention.

Who Is Abu Yusuf?

“Abu Yusuf,” mentioned in the text, is depicted as a special spiritual entity or a leader of a jinn tribe. His distinguishing features mentioned in narrations (white robe, long hair) are his hallmarks. In Havas literature, there is mention of beings who come to serve or assist through the recitation of specific verses or surahs. In this context, Abu Yusuf appears as a being believed to manifest as a result of reciting Surah Al-Jinn according to a specific method and who may offer help when shown respect. However, rather than definite information about his identity, there are accounts from those who have experienced such invitations or limited information in related works.

What Is The Invitation Of Abu Yusuf?

The Invitation of Abu Yusuf is a Havas practice aimed at contacting a specific spiritual entity (named Abu Yusuf) to learn the special “keywords” necessary to request his help in times of need. The foundation of this invitation consists of a special three-day riyazet (spiritual retreat and discipline), the recitation of Surah Al-Jinn a specific number of times during this period, and the burning of special incense (buhur).

Preparations Required For The Invitation

Engaging in such spiritual practices requires a serious preparation process. These preparations encompass both physical and spiritual dimensions.

Physical And Spiritual Cleansing

Cleanliness is paramount before any spiritual work. In Islam, cleanliness is considered half of faith. In this invitation, the practitioner is required to keep both their body (e.g., through ghusl, full ablution) and their clothes clean. Spiritual cleansing involves repentance, purifying the heart from worldly distractions, clearing the mind, and setting the intention solely for the pleasure of Allah and for a beneficial purpose.

Seclusion (Halvet) And Spiritual Discipline (Riyazet)

An important part of the invitation is halvet, meaning seclusion. The practitioner is required to stay in a quiet, calm place, isolated from the outside world as much as possible for three days. This is to prevent distractions and ensure complete spiritual focus. Riyazet is an ascetic practice aimed at disciplining the self. In this invitation, riyazet involves fasting for three days. This fast is not merely abstaining from food and drink but a broader spiritual abstinence that includes refraining from bad speech, gossip, lies, and all kinds of sin. Abstaining from animal products is also considered part of riyazet.

Fasting And Remembrance (Zikr) (Surah Al-Jinn)

Fasting is required during the three-day riyazet. This fasting is intended to lighten the body and increase spiritual sensitivity. The core of the invitation is the remembrance (zikr) through reciting Surah Al-Jinn. It is required to recite this Surah 500 times in total, day and night, during the specified period. This high number of repetitions demands great patience, willpower, and spiritual energy. Burning “jawi” incense (buhur) during the recitation is also part of the ritual. Incense is used in Havas practices to cleanse the atmosphere, concentrate spiritual energy, and attract specific entities.

Virtues And Secrets Of Surah Al-Jinn

Surah Al-Jinn, the 72nd chapter of the Holy Qur’an, narrates how a group of jinn listened to the Qur’an, subsequently believed, and returned to their people to warn them. This Surah contains important information about the unseen world (ghayb), the existence and characteristics of jinn, and their belief in Allah. In the science of Havas, Surah Al-Jinn is believed to possess a powerful influence, especially concerning matters related to jinn.

Surah Al-Jinn (First 7 Verses)

Arabic Text:

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ

قُلْ اُو۫حِيَ اِلَيَّ اَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُٓوا اِنَّا سَمِعْنَا قُرْاٰناً عَجَباًۙ

يَهْد۪ٓي اِلَى الرُّشْدِ فَاٰمَنَّا بِه۪۠ وَلَنْ نُشْرِكَ بِرَبِّنَٓا اَحَداًۙ

وَاَنَّهُ تَعَالٰى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَداًۙ

وَاَنَّهُ كَانَ يَقُولُ سَف۪يهُنَا عَلَى اللّٰهِ شَطَطاًۙ

وَاَنَّا ظَنَنَّٓا اَنْ لَنْ تَقُولَ الْاِنْسُ وَالْجِنُّ عَلَى اللّٰهِ كَذِباًۙ

وَاَنَّهُ كَانَ رِجَالٌ مِنَ الْاِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقاًۙ

وَاَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ اَنْ لَنْ يَبْعَثَ اللّٰهُ اَحَداًۙ

Transliteration:

Bismillâhirrahmânirrahîm.

1. Kul ûhiye ileyye ennehusteme’a neferun mine-lcinni fekâlû innâ semi’nâ kur-ânen ‘acebâ(n)
2. Yehdî ilâ-rruşdi fe-âmennâ bih(i)(s) velen nuşrike birabbinâ ehadâ(n)
3. Ve ennehu te’âlâ ceddu rabbinâ metteḣaże sâhibeten velâ veledâ(n)
4. Ve ennehu kâne yekûlu sefîhunâ ‘ala(A)llâhi şetatâ(n)
5. Ve ennâ żanennâ en len tekûle-l-insu velcinnu ‘ala(A)llâhi keżibâ(n)
6. Ve ennehu kâne ricâlun mine-l-insi ye’ûżûne biricâlin mine-lcinni fezâdûhum raheka(n)
7. Ve ennehum zannû kemâ zanentum en len yeb’aśa(A)llâhu ehadâ(n)

Meaning (In the name of Allah, the Most Gracious, the Most Merciful):

1. Say, [O Muhammad], “It has been revealed to me that a group of the jinn listened and said, ‘Indeed, we have heard an amazing Qur’an.”
2. ‘It guides to the right path, and we have believed in it. And we will never associate with our Lord anyone.’
3. ‘And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son.’
4. ‘And that our foolish one [Iblees or the disbelieving jinn] used to say about Allah an excessive transgression.’
5. ‘And we had thought that mankind and the jinn would never speak about Allah a lie.’
6. ‘And there were men from mankind who sought refuge in men from the jinn, so they [the jinn] increased them in burden.’
7. ‘And they had thought, as you thought, that Allah would never send anyone [as a messenger].’
8. (This is the meaning of only the first 7 verses. The full Surah is more extensive.)

The Invitation Process And Potential Encounters

According to the text, upon completion of the three-day riyazet and zikr, six different figures initially appear before the practitioner. It is stated that these figures will “perform various tricks” to try and dissuade the person. This is a common motif in Havas literature. Such obstacles or frightening visions are interpreted as trials that test the sincerity of the practitioner’s intention, willpower, and spiritual resilience. The most crucial thing at this point is to continue the zikr without succumbing to fear, losing focus, or stopping the recitation.

Meeting Abu Yusuf And The Request

After overcoming this initial trial, a seventh figure, namely Abu Yusuf, is said to arrive. This being, distinguished by his hallmarks (white robe, long hair), offers a greeting (salam). The practitioner must immediately return the greeting with great reverence and respect (tazim ve hürmetle). The answer to Abu Yusuf’s question, “What is your request from me, O Abdussalih (O righteous servant)?” is clear: “My only request is for you to teach me the necessary words to be able to meet with you in times of need.” It is emphasized that after this response, one must continue reciting Surah Al-Jinn until Abu Yusuf begins teaching the words. The critical point here is to request only these specific words and not make any other worldly or personal demands.

Important Warnings And Ethical Considerations

A very important warning is given at the end of the text: “You shall certainly not attempt to use” the jinn summoned with the learned words “for evil deeds.” This is a fundamental ethical principle of the science of Havas. It is stressed that any spiritual power or assistance obtained must be used only for good deeds, legitimate needs, and in accordance with Allah’s pleasure. Using such powers for evil, harm, or unjust gain can lead to severe consequences both in this world and the hereafter. Although the text concludes with the statement “this method has been tested,” it should not be forgotten that such practices carry risks and should only be approached by competent, pious individuals with knowledge and wisdom, exercising great caution and responsibility.

Final Word

The Invitation of Abu Yusuf is a special ritual within the tradition of occult sciences and Havas, based on the recitation of Surah Al-Jinn, requiring intense spiritual discipline and preparation. This practice, incorporating elements like cleanliness, seclusion (halvet), spiritual discipline (riyazet), fasting, and remembrance (zikr), is an arduous spiritual journey demanding patience, willpower, and sincerity. The potential trials encountered and the spiritual assistance hoped to be obtained eventually are significant stages of this journey. However, the most fundamental principle is that any power or knowledge gained must be used solely for good and for the pleasure of Allah, strictly avoiding evil and malicious intentions. Such ancient knowledge, while intriguing, demands profound responsibility and ethical awareness.

References (Representative Sources on General Havas and Occult Sciences):

• el-Bûnî, Ahmed bin Ali. Shams al-Ma’arif al-Kubra. (One of the most famous and controversial works on Havas.)
• Imam Gazzâlî. Al-Awfaq. (A work attributed to Gazzâlî containing information about wafq – talismans/magic squares.)
• Deyrebî, Ahmed. Mujarrabat al-Dayrabi. (A compilation containing various prayers, talismans, and Havas practices.)
• Kanz al-Khawas. (A popular work containing various Havas formulas, though the author is unclear.)

(Note: This bibliography does not claim to be the direct source for the specific “Invitation of Abu Yusuf” described in the text. It is provided as examples of significant and frequently referenced works in Havas literature where the types of practices mentioned are generally discussed.)

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