Mawaqi al-Nujum – New Critical Edition 2022

Mawaqi al-Nujum of Ibn al-Arabi; Manuscript analysis

Muhyiddin Ibn al-Arabi (1165-1240 CE) stands as a pivotal figure in the landscape of Islamic thought, particularly renowned for his profound contributions to Sufism . His extensive literary output, comprising over four hundred extant works, continues to be a subject of intense scholarly interest and spiritual engagement . Among his diverse writings is Mawaqi al-Nujum (Settings of the Stars), a work that, while perhaps not as universally recognized as his monumental Al-Futuhat al-Makkiyya or the seminal Fusus al-Hikam, holds a significant place within his intellectual legacy . This treatise, dedicated to his companion and disciple Badr al-Habashi, delves into the three fundamental degrees of spiritual realization: surrender (islam), faith (iman), and true goodness (ihsan) . The specific focus of Mawaqi al-Nujum on these core spiritual states suggests its unique contribution to understanding the nuances of Ibn al-Arabi’s mystical path, offering a distinct perspective compared to the broader scope of his other major works .

The establishment of reliable texts for classical Islamic works like those of Ibn al-Arabi is a critical endeavor in Islamic manuscript studies. The transmission of these pre-modern texts across centuries often resulted in textual variations, necessitating the meticulous work of critical editions. By carefully collating and analyzing early manuscript evidence, scholars aim to reconstruct the author’s original intent with the highest possible degree of accuracy . The fact that Mawaqi al-Nujum has been published in multiple editions prior to the recent critical edition highlights a sustained scholarly interest in this text and underscores the ongoing need for a more authoritative version grounded in rigorous manuscript analysis. These prior attempts to bring the work to a wider audience indicate its recognized value within the scholarly community, and the new critical edition by Abrar Ahmed Shahi represents a significant step towards achieving a more definitive and accurate representation of Ibn al-Arabi’s original writing.

New Critical Edition

The latest contribution to the textual history of Mawaqi al-Nujum is the new critical Arabic edition edited by Abrar Ahmed Shahi, published by the Ibn al-Arabi Foundation in October 2022 . This edition distinguishes itself by its reliance on seven of the earliest available manuscripts, sourced from various collections including the archive Project of the Ibn Arabi Society, Oxford, and the editor’s personal archives .

1. Among these manuscripts, Yusuf Aga 5001 stands out as the foundational text for this critical edition . This manuscript is particularly significant as it was authored by Sadruddin Qunawi (d. 1274 CE), Ibn al-Arabi’s close disciple and stepson, and it bears the enrichment of samāʿ (spiritual audition) along with what are considered to be the Shaykh’s authentic signatures . The close relationship between Qunawi and Ibn al-Arabi, coupled with the presence of the Shaykh’s own signatures and the record of spiritual audition, imbues this manuscript with exceptional authority, suggesting a direct connection to Ibn al-Arabi’s immediate intellectual and spiritual circle and potentially reflecting his own readings or endorsements of the text. Despite the considerable water damage affecting approximately half of each page, the editor’s choice of this manuscript as the primary source underscores its perceived paramount importance, indicating the presence of unique or highly significant elements that outweigh its physical imperfections.
2. The second oldest manuscript utilized in this edition is Bayazet 3750, copied in Rabi al-Awwal 782 AH (1380 CE) . This manuscript explicitly traces its lineage back to a copy made from the original manuscript penned in 596 AH (1199/1200 CE) in Qurtaba (Cordoba) . This clear indication of its copying history provides a crucial link to a very early stage in the textual transmission of the work, potentially dating back to within a few years of its initial composition in 595 AH (1199 CE) . The detailed mention of its derivation enhances its value for understanding the early dissemination of the text.
3. Another significant manuscript is Shehit Ali 1431, dated 676 AH (1277/1278 CE) . This copy presents a comprehensive duplication, distinguished by its red ink chapter titles and sequential numbering . Its distinct clarity is characteristic of early copies, and its format of 17 lines per page with left-aligned poems mirrors what is believed to be Ibn al-Arabi’s own stylistic preference, suggesting a direct replication from his original manuscript . These features point towards a meticulous and potentially authoritative copy produced relatively early in the text’s history.
4. The manuscript Majlis shora milli 594 is described as an exquisitely executed early rendition featuring red-titled headings . It is labeled as originating from the writings of Shaykh Muhammad bin Ali bin al-Arabi al-Hatami . The transcription date of this copy is Muḥarram 653H (1255 CE), and it was sourced from a version made in Damascus during Dhu’l-Hijja 606H (1209 CE) . Despite being deficient by at least 16 pages, its claim of direct origin and early transcription date (based on an even earlier copy) make it a highly valuable witness to the text, potentially preserving readings closer to the original despite the missing sections.
5. The compilation known as Fakhr al-Din al-Khurasani comprises over 60 works by Shaykh al-Akbar, transcribed in 814 AH (1411/1412 CE) in Zubaid, Yemen, by Fakhr al-Din Khurasani . While a later copy compared to some others, its significance lies in the annotations found within some of its works, suggesting replication from the original manuscripts . This makes it a valuable resource for cross-referencing and potentially identifying authentic readings, and its Yemeni origin provides insight into the geographical spread of Ibn al-Arabi’s influence.
6. The manuscript from the National Library of Pakistan is identified as a later copy originating from Hyderabad Deccan, India . Despite its later date, it is reported to faithfully reproduce the book’s contents from a reputable source attributed to 798 AH (1395/1396 CE) . In this critical edition, it is considered a second-class representation . Its inclusion, even with this classification, indicates the editor’s aim for a comprehensive approach, possibly to trace the text’s transmission across different regions and time periods.

Methodology

Abrar Ahmed Shahi’s decision to prioritize the Yusuf Aga manuscript as the foundational text, despite its physical damage, reveals a clear emphasis on manuscripts with the most direct and authoritative connections to Ibn al-Arabi and his immediate circle. This philological approach values the proximity to the author and the earliest stages of transmission, even when faced with challenges posed by the manuscript’s condition.

Previous Editions 

Prior to Abrar Ahmed Shahi’s critical edition, Mawaqi al-Nujum had been published in several editions across the Arab world . The earliest mentioned printed edition is the one published in Cairo in 1907 by Matba’at al-Sa’ada, corrected by Sayyid Muhammad Badr al-Din al-Na’sai . This edition holds historical importance as the first printed version identified in the provided sources, representing an early effort to establish a text for wider circulation. A reprint of this 1907 edition was later produced , and it served as the basis for subsequent publications, including the edition by Dar al-Mahajja al-Bayda .

In 1998, Alam al-Fikr in Cairo published an edition with research by Khalid Shibl Abu Sulayman . This edition included references to Quranic verses and some Prophetic hadiths , indicating a degree of scholarly engagement with the text. However, Saeed Abd al-Fattah, who used this edition in his own work, noted its limitations in resolving ambiguities, suggesting that it might have relied heavily on earlier printed editions rather than a comprehensive analysis of early manuscripts .

Another edition was published in Bombay by Matba’ Gulzar Husni under the order of Mawlawi Muhammad Ismail, although its exact publication date remains unknown . The existence of this edition points to the geographical reach of interest in Ibn al-Arabi’s works and potentially reflects a distinct scholarly or cultural reception in the Indian subcontinent.

In 2000, Dar al-Mahajja al-Bayda published the text in the third volume of a collection of Ibn Arabi’s epistles . Notably, this edition is identified as a photocopy of the al-Na’sai (1907) edition, suggesting it was primarily a commercial venture rather than a new critical undertaking .

A more recent edition, published in 2003 by Dar Qiba lil-Tibaah wa-al-Nashr wa-al-Tawzi, is attributed to Yusuf Khulayyif . While this indicates continued scholarly attention to the work, the provided information does not detail the manuscript basis or editorial methodology employed in this edition.

The “Correction Summary” mentioned in the details of Shahi’s edition also refers to editions by “al-Mansub” and Saeed Abd al-Fattah. Saeed Abd al-Fattah is also mentioned separately as having produced an edition . Abrar Ahmed Shahi’s comments suggest that Saeed Abd al-Fattah’s edition, while representing an effort to engage with the text, also contained its own set of issues .

Information regarding the specific manuscripts used in these previous editions is limited. The 1907 Cairo edition, corrected by al-Na’sai, does not mention its manuscript sources or the derivation of its text . The passage at the end stating that the edition was corrected to the best of their ability suggests an effort towards accuracy, but the lack of transparency regarding the primary sources makes it difficult to assess its reliability by modern scholarly standards.

Abrar Shahi’s work

As mentioned earlier, Abrar Ahmed Shahi indicates that he relied on one printed version (likely the 1998 Alam al-Fikr edition) and one manuscript in his initial research, noting that the printed version shared issues with earlier editions . This suggests that the 1998 edition, while involving research by Khalid Shibl Abu Sulayman, may have been significantly influenced by earlier printed texts and did not necessarily involve a comprehensive examination of the earliest available manuscripts. This observation underscores the need for a fresh critical edition like Shahi’s that returns to the earliest manuscript evidence. For the Bombay edition, the Dar al-Mahajja al-Bayda edition, and the edition by Yusuf Khulayyif, the provided snippets do not offer any specific details about the manuscripts they relied upon. This lack of information makes it challenging to evaluate their scholarly contributions in comparison to the new critical edition.

A comparison of the manuscript basis of Abrar Ahmed Shahi’s edition with the known details of previous editions reveals significant differences. Shahi’s work draws upon seven early manuscripts, several dating to the 7th and 8th centuries AH (13th and 14th centuries CE), with one claiming a lineage to a 6th century AH (12th century CE) original . In contrast, the manuscript sources for the 1907 edition remain unspecified, though they are likely of a later date. This temporal proximity of Shahi’s primary sources to the author’s lifetime suggests a potentially higher degree of textual accuracy in his critical edition. Furthermore, Shahi provides explicit details about the condition (e.g., water damage) and notable features (e.g., samāʿ, red headings) of the manuscripts he consulted . This transparency allows for a more informed evaluation of his editorial choices, a level of detail absent in the description of the 1907 edition. While the snippets do not offer specific examples of textual variations, the very nature of a critical edition implies a careful process of identifying and resolving such discrepancies among different manuscript versions. The acknowledged shortcomings of previous editions strongly suggest the existence of such variations, which Shahi’s edition aims to address through its rigorous engagement with early manuscript evidence.

The critical edition by Abrar Ahmed Shahi is described as having been produced with the help of the most authentic manuscripts available . The editor himself states that he relied on seven of the earliest manuscripts obtained from various sources . Among these, the Yusuf Aga 5001 manuscript, authored by Sadruddin Qunawi and bearing Ibn al-Arabi’s signatures and samāʿ, is considered the optimal version, despite its water damage . The early dates and unique features of the other manuscripts used by Shahi, such as the Bayazet 3750 with its early copying lineage and the Shehit Ali 1431 with its clarity and stylistic resemblance to Ibn al-Arabi’s hand, further underscore the editor’s commitment to utilizing authoritative sources .

4 Best Manuscipts of Mawaqi al-Nujum

Based on the available information, the “best” available manuscripts for Mawaqi al-Nujum appear to be those prioritized in Abrar Ahmed Shahi’s critical edition. Specifically:

1. Yusuf Aga 5001: Its authorship by Sadruddin Qunawi, inclusion of Ibn al-Arabi’s signatures, and the presence of samāʿ make it exceptionally significant, despite its physical condition. It offers the closest known link to Ibn al-Arabi’s immediate circle and potentially his own readings or endorsements of the text .
2. Bayazet 3750: Its early copying date (782 AH) and explicit lineage tracing back to a manuscript from 596 AH in Qurtaba make it a crucial witness to the early textual tradition of the work, providing a valuable insight into its transmission shortly after its composition .
3. Shehit Ali 1431: Its relatively early date (676 AH), clarity, comprehensive nature, and stylistic features suggesting a direct replication from Ibn al-Arabi’s original manuscript contribute to its importance as a reliable source .
4. Majlis shora milli 594: Despite being incomplete, its early transcription date (653 AH, based on a 606 AH copy) and claim of originating from Ibn al-Arabi’s writings make it a valuable manuscript that could preserve early and potentially authentic readings .

These manuscripts, forming the core of Abrar Ahmed Shahi’s critical edition, stand out due to their age, proximity to the author and his immediate circle, and features that suggest a high degree of accuracy in their transmission of the text. While other manuscripts exist, the detailed attention given to these specific copies in the new critical edition, along with the reasons provided for their selection, indicates their significance for establishing a reliable text of Mawaqi al-Nujum.

Conclusion

In conclusion, the new critical edition of Ibn al-Arabi’s Mawaqi al-Nujum edited by Abrar Ahmed Shahi represents a significant advancement in the textual scholarship of this important work. By meticulously utilizing seven of the earliest available manuscripts, with a particular emphasis on the Yusuf Aga 5001 manuscript due to its direct connection to Ibn al-Arabi and his close disciple Sadruddin Qunawi, this edition offers a more robust and potentially accurate representation of the text compared to previous editions. The transparency in detailing the characteristics and significance of the manuscripts used allows for a greater scholarly understanding of the editorial process. While earlier editions played a role in disseminating the work, their lack of detailed manuscript information and, in some cases, reliance on potentially flawed printed versions, highlight the value of Shahi’s critical approach. The identification of the Yusuf Aga, Bayazet, Shehit Ali, and Majlis shora milli manuscripts as among the “best” available reflects their early dates, authoritative connections, and features indicative of reliable textual transmission. This new critical edition, grounded in a thorough analysis of these key manuscripts, promises to be an indispensable resource for scholars and readers interested in the profound teachings of Ibn al-Arabi.

Works Cited

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