The Authoritative Formation of the Dairah -e-Abdah

To understand any field of knowledge, one must first research that knowledge itself, because nothing can truly be learned from books alone. And when it comes to a معتبر علم, one should rely on research and evidence.
Believe it: in this matter, only اللہ سبحانہ وتعالیٰ provides help, and besides that Creator, there is no one who can help. Whenever the knowledge of علم الرمل is mentioned before us, the first thing that appears on the screen of the mind is these 16 forms of رمل.

And the question also arises: on what basis and according to which principles were these forms constructed?

Let us understand this matter in detail.

Now we will write these forms along with their names so that everything becomes clear.
The first form is لیحان , the second حمرہ , the third نصرۃ الخارج , the fourth بیاض , the fifth قبض الخارج , the sixth form اجتماع , the seventh عتبتہ الخارج, the eighth انکیس , the ninth عقلہ , the tenth قبض الداخل , the eleventh فرح , the twelfth نصرۃ الداخل , the thirteenth نقی , the fourteenth عتبتہ الداخل , the fifteenth طریق , and the sixteenth جماعت .

It is said that حضرت دانیال علیہ السلام devised this arrangement, and the name of this arrangement is دائرہ ابداح.

Now it should be understood why its name is دائرہ ابدح and according to which rule these forms have been arranged as first, second, third, and so on. It should be made clear that the first form in this knowledge is طریق , and within it there are properly four elements present. For each element there is one corresponding letter. Thus, whichever element is زوج is considered closed (بستہ), and the numerical value of its corresponding letter is not taken into account. And whichever element is فرد, the numerical value of its corresponding letter is taken. The total number obtained determines the rank at which that form should be placed.

For example, لیحان contains only one فرد آتشی, whose corresponding letter is الف, and the numerical value of الف is one. Therefore, لیحان was placed in the first rank. After that, the form حمرہ was examined; in it there is a فرد بادی corresponding to the letter ب, and ب has the numerical value of two, so this form was placed in the second rank.

After that, the third form نصرۃ الخارج was examined; it contains one فرد آتشی and one فرد بادی. Their corresponding letters are الف and ب. The numerical value of الف is one and that of ب is two, making a total of three, so this form was placed in the third rank.

Then the form بیاض was examined; it has one فرد آبی, whose corresponding letter is دال, which has the numerical value of four. This form was placed in the fourth rank. After that, the form قبض الخارج was examined; it contains فرد آتشی and آبی, corresponding to الف and دال, giving a total of five, so it was placed in the fifth rank.

Next comes the form اجتماع ; it contains two فرد elements, بادی and آبی. The corresponding letters are ب and دال, whose numerical values total six, so it was placed in the sixth rank. After that is the form عتبتہ الخارج ; observe that it contains three فرد elements—آتشی, بادی, and آبی. Their corresponding letters are الف (one), ب (two), and دال (four), making a total of seven, so this form was placed in the seventh rank.

After this comes the form انکیس ; it contains one فرد خاکی corresponding to the letter ح, whose numerical value is eight. Therefore, it was placed in the eighth rank. The next form is عقلہ ; it contains فرد آتشی and خاکی, and the corresponding letters are الف and ح, making a total of nine, so this form was placed in the ninth rank.

After that comes the form قبض الداخل ; it contains فرد بادی and خاکی, and the corresponding letters are ب and ح, yielding a total of ten, so it was placed in the tenth rank. The next form is فرح , which contains فرد آتشی, بادی, and خاکی; the corresponding letters are الف, ب, and ح, and their total is eleven, so this form was placed in the eleventh rank.

After that comes the form نصرۃ الداخل ; it contains فرد آبی and خاکی, with corresponding letters دال and ح, making a total of twelve, so this form was placed in the twelfth rank. Then comes the form نقی ; it contains فرد آتشی, آبی, and خاکی, with corresponding letters ا, د, and ح, whose total is thirteen, so this form was placed in the thirteenth rank.

After that comes the form عتبتہ الداخل ; it contains فرد بادی, آبی, and خاکی. The corresponding letters are ب, د, and ح, whose total is fourteen, so this form was placed in the fourteenth rank. Then comes the form طریق ; here you can see that all four elements are present—آتشی, بادی, آبی, and خاکی—and their letters are ا, ب, د, and ح. The total of their numbers is fifteen, so this form was placed in the fifteenth rank.

After that comes the form جماعت ; in it there is no فرد present, so for the purpose of benefit and harm, it has been placed at the sixteenth rank of the forms. This is the complete state of تسکین ابدح, and this very circle is the soul of this knowledge.