The story of printing Sufi books in the Muslim world encompasses an array of actors and takes place in remote yet connected locales. This story is slowly beginning to receive the attention it warrants with regards to the social, cultural, and intellectual facets of book production in the long nineteenth century. This paper studies the printing and translation history of Rashaḥāt ʿayn al-ḥayāt (Beads of Dew from the Fountain of Life) by Fakhr al-Dīn ʿAlī (d. 940/1533)—a volume on the biographies of Naqshbandiyya masters of Timurid Iran. I argue that this particular text forces a reexamination of the dismissive attitudes towards Sufi book and print culture, in light of careful work on individual texts, publishing houses, and scholars-cum-editors. Through a study of the printed book’s paratexts, biographies and histories of those involved in the publishing scene, I trace the transition from manuscript to print, and consider whether print made different and new demands on the text and its producers. Through an intellectual and material history of the volume, I reconstruct it’s printing and translation journey during the nineteenth century, particularly, through the intellectual labor of Muḥammad Mūrad al-Qazānī (d. 1352/1935). Al-Qazānī, an immigrant and scholar from the Volga-Ural region, had translated several printed editions of seminal Naqshbandī books during the long nineteenth century. Translated from Persian into Turkish, Arabic, Uzbek and Urdu, the Rashaḥāt experienced a multilingual journey through the publishing houses of the Islamic world. Throughout the paper, I argue that an examination of Naqshbandī translation efforts, and their overlapping nature with printing initiatives during the nineteenth century emphasise how the Rashaḥāt –with the aid of Sufi financial and intellectual patronage– was able to renew the collective imaginary of the tarīqa’s members. The story of al-Qazānī’s migration to the publishing scene in the Hijaz, sheds light on the particular role of Sufi brotherhoods in the development of the intellectual networks of Naqshbandiyya involved in print culture. Moreover, I argue for the centrality of al-Qazānī’s intellectual weight in disseminating Arabic translations of the tarīqa’s texts in the modern period. Such a reconsideration of Sufi print culture lends a better understanding of, and emphasis on, the role that sufi groups—such as translators, editors, and patrons— played in shaping a global perspective of print in the nineteenth century.