Description
Composed in Almeria over the course of eleven nights during Ramadan in 595/1199, this book was dedicated to Ibn al-'Arabi's disciple Badr al-Ḥabashi. Within its pages, the author expounds upon the three levels of surrender (islām), faith (īmān), and right action (iḥsān), as well as their corresponding degrees of potential realization. Of particular note is Ibn al-'Arabi's discussion of the seven external bodily parts, including the eyes, ears, tongue, hands, stomach, genitals, and feet, and how they may be utilized in the act of Divine praise. The author underscores the importance of extending Divine mercy to others, stating "This is the Mercy which has extended over you – so extend it!" Furthermore, Ibn al-'Arabi emphasizes that this book is not only meant for disciples, but also for masters, as it represents the highest level attainable in the sacred Law of worship. The benefits of this book, according to the author, are immense and those who possess it will find sustenance in its pages with the aid of God
Manuscripts
In Ramadan 2017 I began work to critically edit Mawaqi al Nujum of Muhyiuddin Ibn al-Arabi (d. 638 AH), relying on seven of the earliest manuscripts that I had obtained from several sources. Some of these manuscripts are received from the archive Project of Ibn Arabi Society, Oxford. And we have arranged the remaining four from our own archive and from our contacts. Detail of the manuscripts are:.
The manuscripts used for establishing the text are:
1- Yusuf Aga 5001
This manuscript of Mawaqi al Nujum, authored by Sadruddin Qunawi and enriched with samāʿ, stands as the optimal version. It holds the Shaykh's authentic signatures and a samaa. We've chosen this as our foundational text for our edition, despite roughly half of each page being significantly impaired by water damage.
2- Bayazet 3750
Bayazet 3750 stands as our second oldest manuscript. It explicitly indicates its lineage, being copied from a manuscript transcribed by a scribe who replicated it from a compilation derived from the original manuscript penned in 596 AH in Qurtaba. The copying date of this manuscript is Rabi al-Awwal 782 AH..
3- Shehit Ali 1431
Shehit Ali 1431 presents a comprehensive duplication, with every chapter title elegantly inscribed in red ink and sequentially numbered. The manuscript bears the date 676 AH, exuding a distinct clarity that characterizes early copies of Mawāqiʿ. Comprising 17 lines per page, the red headings provide an aesthetic touch. Notably, the poems are aligned to the left, mirroring the distinctive style of IA (presumably the author, Ibn Arabi), implying a direct replication from the original manuscript crafted by the author's own hand.
4- Majlis shora milli 594
Majlis shora milli 594 presents an exquisitely executed early rendition, distinguished by its red-titled headings. Notably labeled on folio 1a as originating from the writings of Shaykh al-Imām al-ʿĀlim al-ʿĀmil al-Zāhid al-Warʿ, the esteemed shaykh al-ʿĀrifīn and qudāt al-muḥaqqiqīn, Muhammad bin Ali bin al-Arabi al-Hatami. The copy's date of transcription, Muḥarram 653H, is sourced from a version made in Damascus during Dhu’l-Hijja 606H. The only setback lies in its deficiency of at least 16 pages, a minor drawback to an otherwise remarkable manuscript..
5- Fakhr al-Din al-Khurasani
Fakhr al-Din al-Khurasani's compilation comprises over 60 pieces by Shaykh al-Akbar, meticulously transcribed in the year 814 by an ardent follower, Fakhr al-Din Khurasani, in Zubaid, Yemen. This comprehensive assembly holds immense significance, with certain works featuring annotations suggesting replication from the originals. Overall, we've recognized this compilation as a valuable assortment of Ibn al-Arabi's oeuvre, attesting to its quality and authenticity.
6- National Library of Pakistan
Hailing from the National Library of Pakistan, this manuscript of Mawaqi al Nujum emerges as a late copy originating from Hyderabad Deccan, India. Despite its tardy composition, it faithfully reproduces the contents of the book, drawing from a reputable source. The origin manuscript is attributed to 798 AH. In our current edition, we've categorized this manuscript as a second-class representation, acknowledging its significance and alignment with the overall compilation.
![Mawaqi al nujum [Print file Arabic]8](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic8.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]8")
![Mawaqi al nujum [Print file Arabic]1](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic1.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]1")
![Mawaqi al nujum [Print file Arabic]2](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic2.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]2")
![Mawaqi al nujum [Print file Arabic]3](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic3.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]3")
![Mawaqi al nujum [Print file Arabic]4](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic4.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]4")
![Mawaqi al nujum [Print file Arabic]5](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic5.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]5")
![Mawaqi al nujum [Print file Arabic]6](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic6.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]6")
![Mawaqi al nujum [Print file Arabic]7](https://i0.wp.com/ibnularabifoundation.org/wp-content/uploads/2024/06/Mawaqi-al-nujum-Print-file-Arabic7.webp?fit=600%2C927&ssl=1 "Mawaqi al nujum [Print file Arabic]7")
Previous Editions
This book has been published multiple times in the Arab world. The quality of these publications and my [Abrar Ahmed Shahi's] comments upon them are as follows:
Matba' al-Sa'dat
The oldest edition was published in Cairo in 1907, corrected by Sayyid Muhammad Badr al-Din al-Na'sai, and published by Matba'at al-Sa'ada in Egypt.
The 1907 edition published in Cairo does not mention the references for the manuscripts nor where the original text was derived from. However, at the end of the book, there is a passage that clearly states that the edition was corrected to the best of their ability. The passage is as follows:
"By the grace of Allah, this venerable book has been printed in the best possible condition with efforts made to correct it to the best of our ability. This took place in mid-Rabi' al-Thani of the year 1325 Hijri at Matba'at al-Sa'ada in Egypt under the management of the admirable Muhammad Effendi Isma'il. Praise be to Allah first and last, and may blessings be upon our master Muhammad, his family, and all his companions. Ameen Ameen."
This passage indicates that Sayyid Muhammad Badr al-Din al-Na'sai contributed to the correction of the text. However, the nature of these corrections is not specified.
Alim al-Fikr
In 1998, Alam al-Fikr in Cairo published it with research by Khalid Shibl Abu Sulayman.
Saeed Abd al-Fattah used this edition as the basis for his book. He writes about it: "In the publication by Alam al-Fikr, the book Mawaq al-Nujum was published along with several epistles. This publication includes references to Quranic verses and a few Prophetic hadiths, but this research still fails to solve many of the ambiguous words. Following this, he congratulates those who contributed to this effort, stating that they published Sheikh al-Akbar's book at a time when it was most needed. In the end, he seems to suggest that if one reads his publication alongside that of Alam al-Fikr, it would lead to nothing but astonishment."
Dar al-kutub al-ilmiyah
In 2007, Saeed Abd al-Fattah published it from Dar al-Kutub al-Ilmiyya in Beirut, relying on both a manuscript and a printed text for his research.
The text published by Dar al-Kutub al-Ilmiyya is a researched text. Researcher Saeed Abd al-Fattah compared a manuscript and a printed text. In the introduction, he writes:
"I relied on two versions for my research on this book, one printed and the other manuscript. The reason I relied on only one printed version is that all those who printed copies of this book transferred it from one version. When we compared the version we had, we found it had the same issues as its predecessors. Nevertheless, this version was distinguished by the referencing of Quranic verses and some hadiths, but it still had problems in understanding Sufi writings and approaching these Sufi terms. If we pointed out all these errors, the size of the book would have increased, and reading, which was the basis of our work, would have been hindered."
Regarding his research, he states: "I sought help from Allah Almighty in this research, for He is the best Master and Helper. I compared two versions, but the manuscript was not in good condition. However, with Allah's help, I overcame all these shortcomings. I recorded most of the variants in the margin; if I had written down all the variants, it would have taken a lot of time and the book's pages would have increased to the extent that it would have been difficult to read the original text. Most readers will accept my excuse. If anyone wants to see our work on this book, they should keep the first prints in front and open this book as well. It will be clear how much effort we put into it. I used two printed versions, and it is definitive that the later version was copied from the former, yet there are differences in the expressions of both."
As far as I have compared this text with other texts, it has become clear that Saeed Abd al-Fattah also deleted and changed words at his discretion. Although he should have followed both the manuscript and the printed text, in a few places, he presented a text that is beyond understanding. Additionally, he showed leniency in noting the variants in the margin. It is clear, however, that he did not derive the text from the al-Na'sani edition. Moreover, in his introduction, he himself mentioned these points, and my comment on this is that the researcher has acted with fairness by stating that he made every effort, but he still believes that there is more work to be done on this book, and he does not consider his research to be definitive.
Matba' Gulzar Hasni - Bombay
It was also published under the order of Mawlawi Muhammad Ismail by Matba' Gulzar Husni in Bombay, although the exact publication date is unknown.
If we examine the printing by Matba' Gulzar Husni in Bombay, we find that neither the publication year is mentioned, nor is there any mention of the researcher or any introduction provided. When we compared this text with the al-Na'sani edition, it became evident that this edition is superior to the al-Na'sani edition. In fact, it would not be incorrect to say that after Professor Mansoub's edition, this is the best edition available. This comparison also revealed that the scholars in the Indian subcontinent have maintained a higher standard of academic integrity than their Arab counterparts.
Dar al-Mahajja al-Bayda
In 2000, Dar al-Mahajja al-Bayda published it in the third volume of the collection of Ibn Arabi's epistles.
The text published by Dar al-Mahajja al-Bayda is a photocopy of the al-Na'sani edition. Therefore, this edition was published for commercial purposes only. It is of even lower quality than the al-Na'sani edition due to proofreading errors.
Sharikat al-Quds
In 2016, Professor Abdul Aziz Sultan al-Mansoub published it through Shirkah al-Quds lil-Nashr wal-Tawzi in Egypt, utilizing five different manuscripts, including one written by Sheikh Sadr al-Din Qunawi.
If we consider modern research standards, we can regard this publication as the best edition of the book. Researcher Abdul Aziz Sultan al-Mansoub has made every effort to do justice to it according to rational criteria. In his research, the scholar used five superior manuscripts, and out of these five, two are truly worthy of being included in any research on this book. One manuscript is Yusuf Agha 5001, which was written by Sheikh Sadr al-Din Qunawi and bears Sheikh Akbar's signature. The second manuscript is Maktaba Shura Milli 594, which was transcribed in Muharram 653 AH, and the manuscript from which it was transcribed dates back to 606 AH. Hence, these two manuscripts are the best copies of this book. Additionally, he also compared the text with three other manuscripts. Therefore, regarding academic standards and the available manuscripts, his work is excellent, but there is room for improvement. In our modern research, we have included two additional ancient manuscripts to further refine the text, samples of which will be presented later.
In the introduction to his research, Abdul Aziz Sultan al-Mansoub writes: "There is no doubt that Sheikh Akbar gave importance to this book – which is not a large book – or praised it, which resulted in many Sufis frequently transcribing it to benefit from it. Due to this frequent transcription, the words and phrases of this book changed significantly."
He further states: "After the publication of Futuhat al-Makkiyah, we wanted to research Mawaq al-Nujum, despite the fact that there are multiple scholarly editions of this book available in the market. When we looked at some of these editions, we quickly became aware of their deficiencies. One major reason for these deficiencies is the manuscripts relied upon during the research process. If anyone wants to see the errors in these manuscripts, they should compare the pages that have been published in facsimile form in any edition. From these few pages, it will become evident how many errors exist in the text of this book."
He goes on to say: "Do not consider my words to be an insult to these researchers. Our assumption is that they corrected these words and phrases with good intentions. However, research also requires making every possible effort without raising any excuses. In your research, you have presented some examples where the previously published versions are entirely contrary to Sheikh's intended meaning."
My comment on Abdul Aziz Sultan al-Mansoub's research is that he has done justice to the available manuscripts. However, we still cannot consider his edition to be the definitive edition because, after comparing it with some other manuscripts, we found justification for further correcting the text in certain places. We will try to clarify this with examples later on.
Our Edition and its comparision
"We now present a comparative analysis of some of these publications and a few sentences from our latest edition to clarify how our edition surpasses all previous publications. We do not claim that our edition is definitive, as producing a final edition is impossible without access to the original manuscript. The phrases presented here have been chosen for their relative ease of comprehension."
Ibn al-Arabi Foundation's Edition
يا مسكينُ مبتلى؛ ألستَ تعلم أنّ الذي فاتَك أكثر مما حصل لك؟
al-Mansub Edition, Saeed Abd al Fattah Edition, Dar al-Mahajja al Baydaa, al-Nai'sai Edition
يا مسكينُ مثلي؛ ألستَ تعلم أنّ الذي فاتَك أكثر مما حصل لك؟
Bombay Edition
يا مسكينُ مثل؛ ألستَ تعلم أنّ الذي فاتَك أكثر مما حصل لك؟
Correction Summary
"In all previous editions, except ours, the word 'مثلی' was used. However, from a manuscript, it has become clear that the original word here is 'مبتلی', which means 'O afflicted with trials, poor soul.' At this point, we accept the excuse of all those researchers because the manuscripts available to them contained this word."
Ibn al-Arabi Foundation's Edition
الموحِّدُ إذا اعترضَ أَهلكتْهُ الحقيقةُ، وإذا سَلَّمَ أهلكه الأدبُ؛ فلا يزال هالكًا ما دام في الدنيا. ولكن إذ ولا بدّ؛ فَهَلَاكُ الحقيقةِ هلاكٌ، وهلاكُ الأدبِ نجاةٌ. فكن ذا أدب تفز بالسعادتين.
al-Mansub Edition, Saeed Abd al Fattah Edition,
الموحِّدُ إذا اعترضَ أَهلكتْهُ الحقيقةُ، وإذا سَلَّمَ أهلكه الأدبُ؛ فلا يزال هالكًا ما دام في الدنيا. ولكن إذ ولا بدّ؛ فَهَلَاكُ الحقيقةِ نجاةٌ، وهلاكُ الأدبِ هلاكٌ. فكن ذا أدب تفز بالسعادتين.
Bombay Edition Dar al-Mahajja al Baydaa, al-Nai'sai Edition
الموجد إذا اعترضَ أَملكتْهُ الحقيقةُ، وإذا سَلَّمَ أهلكه الأدبُ؛ فلا يزال هالكًا ما دام في الدنيا. ولكن إذ ولا بدّ؛ فَهَلَاكُ الحقيقةِ نجاةٌ، وهلاكُ الأدبِ هلاكٌ. فكن ذا أدب تفز بالسعادتين.
al-Nai'sai Edition
الموجد إذا اعترضَ أَهلكتهُ الحقيقةُ، وإذا سَلَّمَ أهلكه الأدبُ؛ فلا يزال هالكًا ما دام في الدنيا. ولكن إذ ولا بدّ؛ فَهَلَاكُ الحقيقةِ نجاةٌ، وهلاكُ الأدبِ هلاكٌ. فكن ذا أدب تفز بالسعادتين.
al-Nai'sai Edition
الموحدة إذا اعترضَ أَهلكت الحقيقةُ، وإذا سلم أهلكه الأدبُ؛ فلا يزال هالكًا ما دام في الدنيا. ولكن إذ ولا بدّ؛ فَهَلَاكُ الحقيقةِ نجاةٌ، وهلاكُ الأدبِ هلاكٌ. فكن ذا أدب تفز بالسعادتين.
Correction Summary
"This passage illustrates the difference between etiquette and reality, emphasizing the importance of etiquette. Sufism is inherently a path of etiquette, and salvation lies within it. Reality can be destructive, while etiquette offers salvation. However, the alteration of words has changed the meanings. At this point, some showed carelessness and some exercised caution, but due to the lack of access to better manuscripts, they could not present the original text."
"This Hadith appears in two places in Futuhat Makkiyah, and in both instances, Shaykh Ibn Arabi used the words 'يُسّر له'. Mansub Sahib, considering the traditional collections of Hadith, gave importance to 'خلق له', although he himself wrote in the margin that in four out of the five manuscripts he used, the words 'يُسّر له' were present. The crucial point is that Shaykh Akbar always used 'يُسّر له' when narrating this Hadith, thus we will present Shaykh's words according to his intended meaning, not our understanding. Now, if it is objected that Shaykh Akbar used this word instead of the commonly known words of the Hadith collections, it is essential to understand Shaykh Akbar's approach to the sciences of Hadith."
Correction Summary
"This Hadith appears in two places in Futuhat Makkiyah, and in both instances, Shaykh Ibn Arabi used the words 'يُسّر له'. Mansub Sahib, considering the traditional collections of Hadith, gave importance to 'خلق له', although he himself wrote in the margin that in four out of the five manuscripts he used, the words 'يُسّر له' were present. The crucial point is that Shaykh Akbar always used 'يُسّر له' when narrating this Hadith, thus we will present Shaykh's words according to his intended meaning, not our understanding. Now, if it is objected that Shaykh Akbar used this word instead of the commonly known words of the Hadith collections, it is essential to understand Shaykh Akbar's approach to the sciences of Hadith."
Ibn al-Arabi Foundation's Edition
وَشُكَا العَهْدَ فَجَاءَ النِّدَا: | يَا عُبَيْدِي زَالَ وَقْتُ العَمَلْ |
رَأْسَكَ ارْفَعْ، هَذِهِ حَضْـرَتِي | وَأَنَا الحَقُّ فَلَا تَنْتَفِلْ |
al-Mansub Edition,
وَشَكَا العَهْدَ فَجَاءَ النِّدَا: | يَا عُبَيْدِي زَالَ وَقْتُ العَمَلْ |
رَأْسَكَ ارْفَعْ، هَذِهِ حَضْـرَتِي | وَأَنَا الحَقُّ فَلَا تَنْتَقِلْ |
Saeed Abd al Fattah Edition,
وَشكَا العَبْد فَجَاءَ النِّدَا | يَا حبيبي ذاك وَقْتُ العَمَلْ |
رَأْسَكَ ارْفَعْ، هَذِهِ حَضْـرَتِي | وَأَنَا الحَقُّ فَلَا تبغى بدل |
al-Nai'sai Edition, Dar al-Mahajja al Baydaa,
وَشكَا العَهْد فَجَاءَہ النِّدَا | يَا حبيبي زال ذا وَقْتُ العَمَلْ |
رَأْسَكَ ارْفَعْ، إن هذا حَضْـرَتِي | وَأَنَا الحَقُّ فَلَا تبغى بدل |
Bombay Edition
وَشكَا العَهْد فَجَاءَہ النِّدَا | يَا عبيدي ذاك لا وَقْتُ العَمَلْ |
رَأْسَكَ ارْفَعْ، إن هذي حَضْـرَتِي | وَأَنَا الحَقُّ فَلَا تبغى بدل |
Correction Summary
"If you carefully examine all these texts, it becomes evident that, except for Mansub Sahib, everyone else has merely replicated what was already there. Your astonishment increases when you realize that not a single manuscript contains the words 'فلا تبغی بدل'. This was the innovation of the corrector who first published the initial edition of 'Mawaqi al-Nujum' based on his understanding. Another surprise lies with Saeed Abdul Fattah, who, despite having access to a manuscript containing the words 'فلا تنتقل', chose not to alter the text and retained it as per the printed version. Through the comparison of various manuscripts, we have written the words 'فلا تنتفل', which means 'Do not pray the supererogatory prayer now,' because now is the time for action; you are now present in our court, so do not pray the supererogatory prayer, but rather, ask what you seek."
Ibn al-Arabi Foundation's Edition
والضرب النّأي عن ذاته القائم بذات غيره؛ كتحدّيه بانفعال كونٍ مّا معيّن عنه بهمّته، وهو ساكتٌ، ويكون ذلك على نوعين:
al-Mansub Edition,
والضرب الثاني عن ذاته القائم بذات غيره؛ كتحدّيه بانفعال كونٍ مّا معيّن عنه بهمّته، وهو ساكتٌ، ويكون ذلك على نوعين:
Saeed Abd al Fattah Edition,
والضرب الثاني: الخارج عن ذاته المقام بذات غيره؛ كتحدّيه انفعال بانفعال كونٍ مّا معيّن عنه لهمّته، وهو ساكتٌ، ويكون ذلك على نوعين:
al-Nai'sai Edition, Dar al-Mahajja al Baydaa,
والضرب الثاني ينبئ عن ذاته القائم بذات غيره؛ كتحدّيه بانفصال كونٍ مّا معيّن عنه بهیئته، وهو ساكتٌ، ويكون ذلك على نوعين:
Bombay Edition
والضرب الثاني: الخارج عن ذاته القائم بذات غيره؛ كتحدّيه بانفعال كونٍ مّا معيّن عنه بهمّته، وهو ساكتٌ، ويكون ذلك على نوعين:
Correction Summary
"Upon examining all these texts, it becomes evident how drastically the wording has changed over time. The simple reason we identified the added words in the original text is that the correctors inserted them according to their understanding to maintain the coherence of the passage. Mansub Sahib, although unable to determine the exact word, at least demonstrated scholarly integrity by not inserting or deliberately altering any words in the passage."
Ibn al-Arabi Foundation's Edition
فإنّه كما سَمِع فأجاب؛ أُسْمِع أيضًا إجابةَ الحقِّ له بالبشرى؛ وهي نفس الإجابة التي هو عليها
al-Mansub Edition, Bombay Edition
فإنّه كما سَمِع فأجاب؛ أُسْمِع أيضًا إجابةَ الحقِّ له بالبشرى؛ وهي نفس حالاته التي هو عليها.
Saeed Abd al Fattah Edition,
فإنّه كما سَمِع فأجاب؛ أُسْمِع أيضًا إجابةَ الحقِّ له بالبشرى. نفس حالاته التي هو عليها.
al-Nai'sai Edition, Dar al-Mahajja al Baydaa,
فإنّه كما سَمِع فأجاب؛ أُسْمِع أيضًا إجابةَ الحقِّ له بالبشرى؛ وهي نفس حالاته التي هو عليها. بأنه من المهتدين.
Correction Summary
"Here, both Al-Nasa'i and Dar Al-Mahja Al-Bayda have omitted the entire sentence. As for the reason behind this, only they know. However, it is surprising that Saeed Abdul Fattah did not include the word 'وهي' in his edition, despite it being present in both the manuscript and the printed version. On the other hand, Mansub Sahib followed his manuscripts and used the word that was present in them. From one manuscript, we found that the original word is not 'حالاته' but 'إجابته'."
Ibn al-Arabi Foundation's Edition, Saeed Abd al Fattah Edition,
وذلك أنّ البصر إذا انسدّ؛ بالسدِّ عن المحرَّمات، والوقوف عند الحدود
al-Mansub Edition
وذلك أنّ البصر إذا استدّ؛ بالسدِّ عن المحرَّمات، والوقوف عند الحدود
Bombay Edition
وذلك أنّ البصر إذا اشتدّ؛ بالسدِّ عن المحرَّمات، والوقوف عند الحدود.
al-Nai'sai Edition, Dar al-Mahajja al Baydaa,
وذلك أنّ البصر إذا انسدّ؛ بالسدِّ عن المحرَّمات، والوقوف عند الحد
Correction Summary
"This might be one of those instances where, if the wording in the manuscript is incorrect, you cannot rectify it. Out of the six editions we compared, four used the word 'انسد', while the other two used 'استد' and 'اشتد'. To accurately reach Shaykh Akbar's text, having the best manuscripts is crucial; otherwise, the meaning can diverge significantly."
Conclusion
"From these and numerous other examples, it is evident that 'Mawaqi al-Nujum' is one of Shaykh Akbar's most challenging books. Hence, its printed editions are filled with errors and are unreliable. Therefore, it was necessary to conduct new research on this book. We congratulate Ustad Mansub Sahib for initiating this new research and preparing an excellent edition. However, despite this, there was still room for improvement. When we sought permission from our Shaykh to publish it, we were denied, being told that there were still errors remaining and that it could not be published in such a state. Consequently, we collaborated with Shaykh Ahmed Mohammed Ali Al-Masri to work on this book again and made every effort to cleanse it of textual defects. Thanks to Allah, we have been quite successful in this endeavor, but until we find the original manuscript written by Shaykh Akbar himself, there is still room for improvement."
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