The great teachers have distributed Jaffer into two large parts. One is called Asaar and another is called Akhbar. Answers of different questions and situations of life are acquired in Akhbar according to the rules. While in Asaar, Taskheer e Arwah, Wazaif and Amaliyaat besides Alwah and naqoosh are also done by huroof e abjad and their Tilsimi adaad.
There are many kinds in part (Akhbar) of Jaffer.
For example: ،جفر احمر ، جفر نور جفر جامع and etc. In this article we will describe the part Akhbar of Jaffer. Albeit Ilm e Jaffer is counted in Astronomy but presumption do not enter to work like Astrology and Geomancy and this Ilm stands on rules of factuality and fiducially. Ulma-e-Jaffer have demonstrated almost three and a half million rules of it. Every rule has a new universe within itself. Answer of question comes just like directly speaking with some Delphic existent but undoubtedly intellectual perspicacity power or ability and memory of Jaffar should must be good. Mostly the reason of commonalty getting unsuccessful result in acquisition of Jaffer is that basically they don’t know about the comprehensiveness and factuality of Ilm e Jaffer. After take the knowledge of some letters they try to fulfill their interest but it is certainly nowise. Knowledge and practice are exigent for the acquisition of this sacrosanct Ilm.
(مستحصلہ جفر ) Answer of question is acquired through which formula it is called Mustehsla e Jaffer. Whence every animate within their have second existence means one extrinsic and second esoteric. Similarly the interrogator has two existences in the question. The phrase of question is extrinsic body while answer is internal body we will call it the spirit of question and this soul is elicited according to the rules of Jaffer. It is very important that how to settle or place a question in Akhbar means the question should to be settled nicely because the settlement of question is the guarantee and surety of reply. If the question will be meaningless so the response of reply will also be mazy. A curious Jaffar can consider and explain it that’s why it needs the great care to set the question. Here we are giving you few instructions through following it you can do settlement and placement of the question. If the question is related with the person’s self so must include his mother name with his name in the question so there will not be remained any suspicion and the individualization will be cleared about the person. Question should be simple and in daily routine wordings. Ask only one thing at a time. It may not be like that apparently there is one question but a collection of many things. For example:
فلاں بن فلاں کی شادی کب کہاں اور کس سے ہوگی اور ازدواجی زندگی کیسی رہے گی؟
When, where and from whom xyz will be married and how will be marital life?
Now look it shows a single question but a collection of many things but by following the rules it was should be like
فلاں بن فلاں کی شادی کب ہوگی ؟
When will xyz be married?
Then second question and similarly like this other.
One more important thing keep in your mind at the time of asking the question about illness, date, month and year should must be included in the question.
For example: we want to know about the disease of Hamid S/o Kaneez.
انیس نومبر دو ہزار چارعیسوی کو حمید بن کنیز کو کیا مرض لاحق ہے ؟
It should be remembered that treatment should be asked in second next question after come to know and diagnose about the disease the both things should not be included together in one question. It is also exigently required to keep the type of question in mind because Ulma-e-Jaffer have distributed the question into two types one is Markazi and another is Mehwari. Those types of question which may have no changing with incidents, situations and circumstances or those questions are related with things that have no seconds it is called Markazi.
For example: کعبہ کہاں ہے؟ .… Where is the Kaaba?
آسمان کا رنگ کونسا ہے؟ …………Which is the color of sky?
کراچی کس ملک میں واقع ہے ؟…….In which country Karachi is situated? Etc.
And Mehwari are that types of question rather to Markazi in which circumstances, situations and incidents change with time or the questions are related with those things which have their seconds this kind of question is called Mehwari. It is extreme compulsory to enumerate the interrogator’s individualization with date, month and year otherwise question will not be completed also due to this the answer can be acquired wrongly.
If you see in the world so there are few techniques of every art which we give the name of technical terminology for example different words are used in computer but an unknown person who is ignorant of the computer can’t understand just like this technical terminology are also in Jaffer if don’t have knowledge about it so can’t understand this Ilm partly. We describe it in very easy wordings and apprehensiveness style.
ابجد قمری/ نوح /آدم
28 alphabets are used in Jaffer but in Urdu 36 alphabets. Here is a special arrangement of these letters and this arrangement is called Abjad-e-Qamri and it is the spirit of Jaffer.
These given letters are an alternative of that letters which are extra in urdu.
In the place of ( پ ) ………( ب ) will be taken.
In the place of ( چ ) …..…( ج ) will be taken.
In the place of ( ڈ ) …..…( د ) will be taken.
In the place of ( ژ ) ….…( ز ) will be taken.
In the place of ( ے ) ….…( ی ) will be taken.
In the place of ( گ ) ….…( ک ) will be taken.
In the place of ( ڑ ) ……( ر ) will be taken.
In the place of ( ٹ ) ……( ت ) will be taken.
( بسط حرفی ) Write the letters separately is called Basat-e-Hurfi.
For example: To do the Basat-e-Hurfi of name محمد حسنSo it will be like this
م ح م د ح س ن
(تخلیص /تلخیص) It means to cut off the repetition which letters came more than one time it will be written just once. For example: (م) and (ح) came two times in given above example if we want to do Takhlees of this line so It will be done like this (م ، ح ، د ، س ، ن).
(نظیرہ) In Abjad-e-Qamri fifteenth letter of every letter is called Nazeerah. Which map of Abjad-e-Qamri we showed above keep it in front of you. Now look if we want the nazeerah of letter (ب) so it will be (ع) because this letter comes by counting fifteen times after alphabet (ب) similarly the nazeerah of letter (ع) will be letter (ب). For feasibility observe on the map of Abjad-e-Qamri the Nazeerah of all above letters are under the letters and all down letters nazeerah are up. For example: (الف کا سین اور سین کا الف) .
Now if it has written somewhere that, give nazeerah to this line.
(ظ ت ظ ص ت ا غ)
(م ح م د ح س ن) …………..This down line will be called Nazeerah.
(ترفع) It means to increase. Sometimes have to exalt the letters, Teachers have many kinds of format about it and these are the explication of few.
(ترفع حرفی) If to do Tarfa-e-Hurfi to any letter so it is increased one aggrandize in Abjad like Tarfa of (ب) is (ج) and so on etc (view the map of Abjad-e-Qamri).
(ترفع افرادی) It means to take a letter after leave a coming letter from your required letter is called Afraadi for example: Tarfa-e-Afraadi of letter (ا) will be (ج) and (ہ) will be of (ج).
(ترفع زواجی) It means to take the third letter after leave two coming letters from your required letter is called Zawaji for example: Tarfa-e-zawaji of letter (ب) will be (ہ).
(ترفع عنصری) If to do Tarfa-e-ansari to any letter so first come to know that from which element (ansar) it is belonged. It is in which line of element (ansar), a single status will be increased in that for example Tarfa of (ا) will be (ہ). Teachers have divided letters into four parts according by element (ansar) and the following table is given below:
(ہم رتبہ یا ہم مرتبہ حروف) Same level or equal letters, such letters those are equal figure accordance by digits are called peer. Abjad-e-Eiqagh is defined and configured by this format. The tabulation of peer character is being presented below. Students are being informed that safely note all the tabulation have been showed because it will not be re-published.
If you look stare so there are four letters under the (ا) and three letters on other place. For example: (ف اور ض) are the (hum-martaba) of (ح). Often you see in the books that change the line of (mustehsla) with (nazeerah or hum rutba) letters so in such a situation this same tabulation is used.
(صدر موخر) This terminology is used in both parts (Asaar and Akhbar) of Jaffer, it means circuitousness the letters likewise that take the first alphabet of required line then a alphabet from last and now again a alphabet from start.
For example: It is a line.
م م ح ن س د ح
This line seemed after doing (Sadar-e-Mokhir) to it.
م ح م د ح س ن
(موخر صدر:) It shows through name that an alphabet is taken from starting of last.