User:DotEXE7/فصوص الحکم

Faswas Al-Qadr is one of the most important books on Sufism Islami compiled by Sheikh Akbar ibn Arabi. In the case of this book written at a ripe age, Sheikh himself writes that you were made to visit the Prophet (PBUH) in a dream, he had a book in his hand, and he said, "take it and reach out to the people so that they may benefit from it." His twenty-seven chapters speak of the nature of divine wisdom expressed to the prophet god. The wisdom of each prophet is attributed to a different divine attribute, and thus each prophet represents a different form of understanding. More than 100 verses have been written in this book of ibn Arabi. It was translated into Urdu before the establishment of Pakistan by Muhammad Abdul Qadeer Siddiqui Qadri Hasrat, professor of theology at Osmania university, Hyderabad. While the recent modern translation with researched Arabic text was published by Abrar Ahmad Shahi from the ibn al-Arabi foundation in 2015.

Cause of writing
Faswas Al-Qadr is one of the most important books of Sheikh Akbar. It was given to him in the form of a happy dream. In Sheikh Faswas's case, Sheikh writes about this dream: I saw the beloved Prophet in a dream that gave me good news, this dream was shown to me in 627 AD, Muharram, in the city of Damascus. He saw that the Prophet had a book in his hand, and he said to me: "This book is a book of Fassal al-qadr, hold it and reach out to the people so that they can take advantage of it. I said: as we have been commanded, our perfect decree is for Allah, his messenger, and the rulers of the time. So, I fulfilled this desire, purified the intention, and made my attention and purpose to bring this book to light without any lack of help, as the messenger of Allah (PBUH) instructed me.  Now that the Prophet (PBUH) was concerned with this book, caution was required to be as careful as possible to bring it to light. the sheikh says: "then I prayed to Allah to involve me in those of your servants (people)who do not have any influence of Satan upon them, and whatever my fingers write, my tongue speaks, or whatever comes in my heart; reveal it to me in the form of spiritual inspiration so that I may capture it; so that I may be the interpreter (of the messenger of God) and not to use it with myself, and he said: when Allaah informed me internally about what is narrated in this book, I mentioned in this book what I was allowed to do, not the ones I was not informed of; because this book and this world of today cannot cover them. so what I have observed and what I will write in this book will be as much as the messenger of Allah (PBUH) commanded me to write. It is clear from these passages that the sheikh is also the spokesman of the messenger of Allah in writing this book. He was facing the same difficulties as a translator. The passages of this book are also a reflection of the same, and that is the difference between the interpreter and the translator, and one of the reasons why this book is difficult is because it is a translation.

Manuscripts
The archive of the ibn Arabi society [dead link] refers to more than 40 manuscripts of the Fassos Al-Qadr, of which 7 versions are historical. Efkaf Mosisi 1933 is the best version of this book ever found, a tradition of Sheikh Sadruddin Konvi with more than two sammaats. In the research of this modern text, we have resorted to the following manuscripts. in this regard, we are grateful to ms. jean-clark at the ibn Arabic society of oxford for not only sending us these manuscripts but also assuring our full support. We thank Abu Ahmad al-Ansari for sending a copy of the Majlis Shorrie Iran.

Manuscript Efkaf Mosisi 1933
this is a valuable manuscript of this book, although it is not a handwritten copy of sheikh akbar, but in the absence of the original version and in the letter of your disciple rashid sheikh sadruddin qonvi, this version appears to be the best version of this book, partly because of the text on the cover of the version by sheikh sadruddin konvi and sheikh akbar ibn al-arabi  the letter reads:

« sidna wa shaykhna al-shaykhna al-'alam al-rasakh al-daaqq al-daaqaq al-muheee al-mulat admin abu abdullah muhammad ibn ali ibn al-arabi al-tayi al-hatmi al-hatmi al-'ahlatali(may allaah have mercy on him) al-maawar

al-jati, muhammad ibn 'uthayq ibn muhammad al-qaunvi, al-qatab, wa'l-qatab, wa'l-daa'imah, al-maarooh al-sadr, muhammad ibn 'uthayq ibn muhammad al-qaunvi, al-qatab, wa'danat al-qatab. al-hadeeth ibn al-arabi fi (garat) jamaadi al-ataah sanata taalain vastamayata. on the front page of the book »

, this arabic text of waqf is written in the margins: waqf al-shaykh al-'ayyaam al-alam al-rasakh al-alaykh al-'adaar al-din abu al-maali muhammad ibn 'uthayq - (may allaah have mercy on him) dar al-qatab al-munsa'ah and kabrah, as a matter of fact, al-yakhraj minaah bal yantafaah bhi hanaq, faman badla aayaad this is exactly the same text as we find on the manuscript of the conquests of makiya which sheikh akbar wrote with his hand. so we have given it the status of prescription original in our research. the version book uses black light, the titles are written in bold letters, while the text is also clear and prominent. the manuscript shows signs of correcting the margins, which clearly show that – according to sheikh sadruddin qonvi's statement – this version was read and corrected several times by combining it with the original.

at the end of the manuscript, it is recorded: saama jamia had al-qatab al-mansa'ih sidna wa'immaana al-ma'am al-alam al-rasakh al-daaqq al-daaqaq al-muheei al-maa'l-ma'a'i'l-ma'am al-alam al-rasakh al-daaqqal al-muheei al-ma'lat a'i'l-ma'am al-alam al-rasakh al-daaqqal al-muheei al-maa jalat: zain al-din yausaf ibn ibraheem al-shaafa'i, wajamal al-din muhammad ibn sharf al-din abdul qadir ibn 'abd al-khaliq ibn khaleel al-anisari, wauld al-masma imad al-din muhammad ibn sidna al-shaykh, wamofiq al-din abu al-qasim ahmad ibn ali (ibn yaham) al-shaykh al-qadra'i, washeef al-din ali ibn 'abd al-aziz al-hamiri, waqqi al-din abu muhammad abdul rahman ibn muhammad ibn 'ali al-lavati, saheb al-shaykh al-aqarah, waqraat taj al-din abbas ibn umar al-siraj al-anisari, wasmaah balaquraat al-madaaqo al-bukhaari ibn 'uthaykh ibn muhammad ibn yausaf ibn 'uthaykh al-shaykh, waqan al-samaa'ah, sidana al-masma badaqas, waqmal fi yoom al-jamaat fi al-ishr al-aahir min jamaadi al-ahwali sanat-e-taalin vastamayat, wa'l-hamd al-laa'imah the limit. balag samaa'ah wa'tsaheeha ali al-shaykh fi al-ishr al-aahir min jamaadi al-ahwali sanata taalain vastamayata, wa'l-hamed laalah, wasalam ali abadaah aadaan astafi.

in our opinion, in the absence of the original version, it is the best version of this book that not only proves it to be the sheikh's book in every way, but also brings its reader closer to the true meaning of this book thanks to the unread text and easily understood script.

Manuscript Shourie Milli Iran 2522
written in the letter, this version is present in the shuri milli Iran school. there are signs of comparison sesame in the margin by going to the version which indicates that it has been checked with the original version after copying. the text letter is very sophisticated, which can easily read the text. this version contains partial passages that help define words. titles are distinguished from bold letters while the rest of the text is written with black light.

this version is copied from a manuscript read in front of sheikh akbar and signed by him, copied in 682 ad, 44 years after the death of sheikh. at the end of the manuscript, we get this passage: you are al-qatab, wa'l-hamd al-laa'l-'a'l-qa'l-haa'l-saheeh, wa'l-salaawa'ah al-khair khalqaah wa'l-wa'l-saheeh wa'l-saheeh wa'l-ma'bah wa'l-ma'bah al-taslima katheera. waqqa al-faragh min taharirah fi yoom al-sabat al-tasa'ah min shahar allah al-haram di al-qadat sanat aath aastaanin wasmanin vastamayat, wansakh min nisakhat qur'aat qur'aan tansakhaah ali manshaiya wa'l-minsaah allaah says (interpretation of the meaning):

Version Shaheed Ali 1351
this recipe is third in our research. like the first two manuscripts, it is an ancient version of this book. red and black light is used in the book. the titles are defined by red light while the text is in black light. at the end of the book, this passage is recorded, indicating that the manuscript was copied in the city of kerman in mid-rabi al-awal, 689 hijri. and immediately after this copy, it was thoroughly checked by combining it with the original version.

atfiq al-faragh min antasakha fi al-madinat al-qutb-e-bakrman la zaalat mahfufat abalyaman akhta lalbald al-aman, fi indirect city rabia al-ahlul lasanat tasa wasmanin vastamayat. allaah says (interpretation of the meaning): allaah says (interpretation of the meaning):

qabul marat fi awakhr rabiya al-ataali lalsher al-antasakh fih.

somewhere in the manuscript is the error that we have pointed to in arabic text. this version is part of a collection that copies 7 books and magazines of sheikh akbar. at the same time, the books of sheikh sadruddin qonvi and some books by saaduddin hamuya are also part of this collection. sheikh akbar's books and magazines include the book of al-najm, al-hajab, faswas al-qadr, naqsh al-faswas, book of al-mabashrat, the magazine ali imam al-razi, and the terms sophia.

Version Fakharuddin Khorasani
written in the letter, this version adorns a private library in pakistan, the ibn al-arabi foundation has a digital scan image of the version that compares it with. this version was copied in 814 ad in zabid, yemen, and katab copied it along with many other books and magazines of sheikh akbar, numbering more than 60. the complete collection is copied to the big page. in this collection, "faswas al-qadr" ranges from page 13 to 55. the text of the recipe is being read easily. the signs of comparison are also clear in havashi, which has further enhanced its importance. the text of this version is very close to the original, so it is a great version of this magazine. the recipe uses two types of red and black lighting. titles are written in bold letters with red light while text is written with black light. in this version, the verses are written along with the original text and are not distinguished from the separate. at the end of the book is the date of 21 jamaadi al-attarat sun 814 hijri and the name of the katab is nasar bin muhammad bin nasar al-muhajami.

at the end of the version, we receive this text: al-hamd al-laheeh, the lord of the alameen. al-faragh min tanmeek had al-qatab al-maabarak al-nahr al-taala'ah al-hadi ishr min shahar jamaadi al-ahlaaqi sanata arba ishrat washamanmaayat ali yad al-abd al-fiqhir ibn 'abd al-fiqhir ibn 'abd al-fiqir ibn 'abd al-fiqh, al-raji ghafran rabaah al-daanbah, nasr ibn muhammad ibn nasr al-mahjami molda al-zubaidi maskana, al-shaafa'i madhaba, al-zubaidi nisba, hamida al-laalah wa'masliyya al-rasool muhammad( afazal al-salaat wa'tam salam), faa'ah allah al-qa'imah wa'l-qatab, wa'l-saheeh al-maa'imah wa'l-qa'l-qa'imah, waqt al-lajmiyyah, ameen.

Recipe London
this version is available in a private library in london. a front-page margin shows that at some time this method was owned by syed mahmood al-sharif of the solitude. red and black light is used in the book, the titles are bold and clear with red light. initially, until the phas adrisi, the version copies only the text of the fassal command, but then the same version becomes its rate, the margin often rates the text of the text of the text, which has increased the importance of this version.

at the end of the version is a passage that shows his history of 797 ad: you are the book of allah and hasan tofiqah al-'id afaq al-afaq afiqah al-afa'ah wa'l-faqar al-abidah al-'afa'ah wa'l-faqarah wa'l-ma'a'imah, ibraheem ibn muhammad, ghaffar allah, al-wa'l-ma'a'idah, al-mu'ma'een, al-wamin al-qadr ibn 'abd-allaah. samay al-maghrib min yoom al-atsain al-tasa'ah min di al-hijjah amat barkatah min shahur sunat saba vatsain wasbaamayat al-hajara'imah, wa'l-hamd al-laheeh, lord al-alamin, waslah ali syedna muhammad wa'l-ajmeen.

Version of Islamic 1882
This version is a good version of this book, quoted by katab mustafa ibn mustafa ibn muhammad in muharram al-haram, 815 hijri. red and black light is used in the text. titles are written with red and text black light. Elsewhere, there are signs of correction and rate in the margins. at the end of the book it is written: tamat baaun al-astitva, wahe yafiz al-khair waljod, ali yedi afaqar al-abad, al-ya'ud-e-maa'l-ma'l-fi'l-fataawa'ah fi al-balad, mustafa ibn sidi ibn mustafa ibn sidi ibn muhammad, afa allah anham, fi shahar muharram al-haram fi sanat khamasat aisar wasman ma'ita.

Prescription University of Michigan
this is a copy of 1017 hijri written by ahmed bin ahmed bin abi al-khair al-shaheer balhauli. like other versions, it uses red and black lighting. at the end of the book is this passage which shows that fakir ali ibn al-ma'il muhammad al-damiati studied it in 1026 ad: kamal al-qatab al-mabarak, bahamed allah wa'unah wahasan tofiqah, yum al-haad taalisis after a decade, al-sanat a'l-sa'bah al-'ahlalaf, ahsan allah aqibata fi khair, ali id afaqar abad allah, ahmad ibn al-khahir al-shayer balhauli, afa allah ana wa'an wa'l-muslimeen ajmeen, ameen.

al-qatab al-fiqh al-fiqh ibn al-ma'il muhammad al-damiati sanata satata washrin wa'l-af min al-hajrat al-naba'imah, wa'l-hamd al-laa'imah wa'l-hadah.

Arabic and Persian Context

 * rate of commodity
 * masrak al-niswas al-baahs an ghawamad al-fasos
 * caesar's rate
 * sharh babarkina
 * sharh khawaja parsa
 * sharh al-jami ali fasos al-hukam
 * rate of nabalsi
 * tajliyat arice al-niswas per mansat hukam al-fasos
 * al-gharbi fi mushqalat mehi al-din ibn arabi
 * majmoo' al-bahrin per rate of al-fasos
 * bansos al-khuswas
 * sharh kashani, abdul razzaq kashani

Tradition of Sharh Faswas in India

 * sharh faswas al-qadri by mir syed ali hamdani you were born in iran on 714 ad and ==tradition of rate of faswas in india ==
 * sharh faswas al-qadri by mir syed ali hamdani you were born in iran in 714 ad and left home in 781 ad and settled in kashmir. you were a multidisciplinary elder and you wrote the rate of faswas al-qadr in arabic.
 * sharh ain al-faswas by abu al-mahasan sharfuddin dehlavi (al-mutafi 795ah) a pen version of this rate is in the library of hyderabad.
 * syed muhammad geso draz's sharh fasos: you were the caliph of chirag dehlavi. born in 721 ad and died in 825 ad. maulana sulaiman nadvi calls him the "sultan pen" of the chishtia series. he wrote a rate of fassal al-qadri. sheikh akbar is mentioned in many places in his resonating "joama al-kalam".
 * khuswas al-naam per sharh faswas al-qadri by sheikh makhdoom ali mahayami you were one of the most famous scholars and sufis in india. he had such mastery over the works of sheikh akbar that he could be called "ibn arabi sani". your rate has been published from the book of fiqh al-qadr ibn al-qadriyyah( beirut) and is an excellent book to understand the articles of faswas al-qadr.
 * sharh faswas al-qadri by sheikh abdul qados gangohi you were a famous elder of the chishtia sabria series. you were deeply influenced by sheikh akbar's views. according to muhammad ghosi's statement, you wrote a rate of faswas al-qadr.
 * sharh faswas al-qadr by sheikh imaduddin arif al-shaykh al-nabi shattari was the son of sheikh abdullah shattari, a famous elder of agra. you also wrote the rate of the fassal al-qadri.
 * joama al-kalam per sharh faswas al-qadr i.e. sheikh ali asghar kanuji (1051–1140) he was one of the famous scholars of kanauj. you wrote a rate of faswas al-qadr, a rare version of which is in the library of the india office. version 1278.
 * sharh faswas al-qadr ibn muhammad afzal al-abadi was the son of mir syed muhammad kalpi. you also wrote a rate of fassal al-qadr i.e. which became very popular. now this rate is rare.
 * he was one of the most influential scholars of gujarat. hakim syed abdulhi writes about him: after allama wajahuddin, there was no more teaching and multiplicity of works in gujarat than him.
 * sharh faswas al-qadr ibn al-qadri by sheikh mohabullah al-abadi (deceased 1058 ad) you were called ibn arabi sani in india. you wrote the rate of faswas al-qadr in both arabic and persian.  i left my homeland and laid down in kashmir. you were a multidisciplinary elder and you wrote the rate of faswas al-qadr in arabic.
 * sharh ain al-faswas by abu al-mahasan sharfuddin dehlavi (al-mutafi 795ah) a pen version of this rate is in the library of hyderabad.
 * syed muhammad geso draz's sharh fasos: you were the caliph of chirag dehlavi. born in 721 ad and died in 825 ad. maulana sulaiman nadvi calls him the "sultan pen" of the chishtia series. he wrote a rate of fassal al-qadri. sheikh akbar is mentioned in many places in his resonating "joama al-kalam".
 * khuswas al-naam per sharh faswas al-qadri by sheikh makhdoom ali mahayami you were one of the most famous scholars and sufis in india. he had such mastery over the works of sheikh akbar that he could be called "ibn arabi sani". your rate has been published from the book of fiqh al-qadr ibn al-qadriyyah( beirut) and is an excellent book to understand the articles of faswas al-qadr.
 * sharh faswas al-qadri by sheikh abdul qados gangohi you were a famous elder of the chishtia sabria series. you were deeply influenced by sheikh akbar's views. according to muhammad ghosi's statement, you wrote a rate of faswas al-qadr.
 * sharh faswas al-qadr by sheikh imaduddin arif al-shaykh al-nabi shattari was the son of sheikh abdullah shattari, a famous elder of agra. you also wrote the rate of the fassal al-qadri.
 * joama al-kalam per sharh faswas al-qadr i.e. sheikh ali asghar kanuji (1051–1140) he was one of the famous scholars of kanauj. you wrote a rate of faswas al-qadr, a rare version of which is in the library of the india office. version 1278.
 * sharh faswas al-qadr ibn muhammad afzal al-abadi was the son of mir syed muhammad kalpi. you also wrote a rate of fassal al-qadr i.e. which became very popular. now this rate is rare.
 * he was one of the most influential scholars of gujarat. hakim syed abdulhi writes about him: after allama wajahuddin, there was no more teaching and multiplicity of works in gujarat than him.
 * sharh faswas al-qadr ibn al-qadri by sheikh mohabullah al-abadi (deceased 1058 ad) you were called ibn arabi sani in india. you wrote the rate of faswas al-qadr in both arabic and persian.