Also Razaviyah Kutubkhana, Mashhad No.

Also Razaviyah Kutubkhana, Mashhad No. 15317 Handwriting of Abul Hasan Isfahani, Date of writing: 1117 A.H. Library of Berlin, No: 912, Date of writing: 1020 A.H. Printings (Editions) of the book This book has been printed many times. Some editions are mentioned below: Tehran, Litho edition, Rehli with cover, with 10th volume of Bihar. Tehran, 1271 A.H. with Risala Akhzassar and Qaseeda Ainiyah, Sayy-id Humairi. Tehran year 1287. Litho.

Tehran year 1317, Litho, Ruqai, corrected by Mahmood Mudarris. Tehran, 1275 with book Muhaiyajul Ahzan and Maqtale Abi Makhnaf. Tehran, 1322, Litho, Ruqai. Tehran, 1365 Litho, Pocket. Tehran Al-Maktaba Islamiya, Pocket Edition, with margins by Sayyid M. Sohofi. Saida, year 1329 H. Beirut, Ruqai. Bombay, year 1326, Litho, Raqqi, with Maqtal Abi Makhnaf and Mathirul Ahzan Najaf, Ruqai. Najaf. Ruqai, along with Dastane Mukhtar. Najaf, 1369 H. Ruqai.

📌Qum, Pocket Edition, with Preface and Marginal Notes by Muhammad Sohofi. Najaf, 1385 A.H. Kutubkhana Haideriya with Hikayate Mukatar. Qum, Manshoorate Shareefe Razi, Year 1364 Solar (Shamsi) with Qissa Mukhtar Tabriz, Litho edition. Translations of the Book Mirza Reza Quli Khan translated the book into Persian and named it Laj-jatul Alam wa hujjatul umam. Al-Zariah 18/269 Also, Shaykh Ahmad bin Salamah Najafi has translated it into Persian.

Al-Zariah 26/201 Muhammad Ibrahim bin Muhammad Mahdi Nawab translated this book into Persian under title Faiz ud dumoo, which has been printed in Tehran in 1286 A.H. Also Sayyid Ahmad Fehri translated it into Persian under the title Ahe soozan bar mazare shaheedan.

Our Style in this Book Our aim behind the research on this book is to present the original text without any errors and for attaining this aim our reliance has been on the below mentioned copies: A: The copy in Razaviya library in Mashhad, No: 15317 along with the book Ad-durrus Sameen and the copy inscribed by Abul Hasan Isfahani in the year 1117 which we have indicated this by the 'R' sign.

B: Whatever Majlisi has mentioned in Bihar from Malhoof and he has brought most of the content of the book in Bihar, we have marked it "B”. C: The printed copy printed at Haideria Press, Najaf in 1369 A.H. indicated by sign "A”. We have used it sparingly. We have followed the original wordings and texts but most of the differences have appeared in the explanatory notes in the margin. The second stage of our research has been the quoting of the statements found in this book.

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