About this text: The Litanies of Sunday

أوراد الأسبوع: ليلة الأحد ويومه

Ibn ʿArabī (560–638/1165–1240)

The opening prayer of his weekly litanies, and the prayers for Sunday eve and Sunday.

On the Platonic Current: Ibn ʿArabī

In the reader

21 passages · ~15 min · audio · 16 Quran quotations

1,281 words

Audio: Arabic and English
Published translation: none (the English is AI, marked as such)
Quran quotations: 16

Not yet: commentaries.

Read it →Grammar practice Study sheet (print)

Difficulty

familiar vocabulary

Lexical difficulty, from the words themselves: how many roots fall outside the 1,000 most frequent in the Quran, how long the words are, and how much of the vowelling had to be supplied by AI. It says how unfamiliar the vocabulary is, not how deep the ideas are.

Rare roots 10% · mean word length 4.2 letters · AI vowelling on 0% of words

Themes & resonances AI

What the text is about, and what it connects to across the history of thought. Every connection says what kind of claim it is: a documented lineage, a shared source, a resonance with no influence claimed, or a contrast. Mapped by AI; references are shown only once checked. Across the library

Themes

The Inward who is not known, the Outward who makes Himself knownالظاهر والباطنal-ẓāhir wa-l-bāṭinroot ظهر
Unity of the Essence, Oneness of the Namesالأحدية والواحديةal-aḥadiyya wa-l-wāḥidiyyaroot وحد
Passing away in Him, subsisting through Himفنائي فيك وبقائي بكfanāʾī fīka wa-baqāʾī bikaroot فني
Seeking as the very essence of distanceالطلب والقصدal-ṭalab wa-l-qaṣdroot طلب
The servant's poverty and God's independenceالفقرfaqrroot فقر
Succour from the subduing Namesالأسماء القهريةal-asmāʾ al-qahriyyaroot قهر
Unveiling and veilingالحجاب والكشفal-ḥijāb wa-l-kashfroot حجب
None has known You but Youالمعرفةmaʿrifaroot عرف
Praise in which God is Praiser and Praisedالحمدal-ḥamdroot حمد

What each theme is here

The Inward who is not known, the Outward who makes Himself known. The prayer turns on the paired names Manifest and Hidden (Q 57:3): God cannot be known as the Inward and cannot be missed as the Outward, so the petitioner asks both how to know Him and how not to know Him (16).
Unity of the Essence, Oneness of the Names. God is hidden through Unity (aḥadiyya) and manifest through Oneness (wāḥidiyya), single in Essence and one in the Names and attributes (10), so that no creature can affirm His oneness and only He affirms it (16).
Passing away in Him, subsisting through Him. The Sunday prayer asks for flight from the self to God, so that 'my existence may not be my veil from my witnessing', and ends in the statement that passing away and subsistence both belong to the One witnessed (17-18).
Seeking as the very essence of distance. The opening asks for guidance on His path, and the Sunday prayer then asks how one can seek One who is near and present, since seeking and aiming, nearness and distance, are attributes of the servant (14-15).
The servant's poverty and God's independence. The petitioner asks for a heart led by poverty (7) and addresses God as the one to whom belongs absolute independence while to His servant belongs realized poverty (13).
Succour from the subduing Names. The Sunday eve prayer calls on the Names of subjugation (the Subduer, the Mighty) for protection from enemies and for mastery over the self (4-5), in keeping with a weekly cycle in which each day has its own Names.
Unveiling and veiling. 'When He unveils, there is no other; when He veils, everything is other' (10); the servant asks to be veiled from seeing himself by seeing God (11).
None has known You but You. Knowledge of God is finally God's own self-knowledge: 'none has affirmed Your Oneness but You; and, in sum, none has known You but You' (16).
Praise in which God is Praiser and Praised. The litany opens and closes in praise, and states that God 'is as He has praised Himself, so He is both the Praiser and the Praised' (10).

Connections

Lineage 2

Documented transmission: a chain of reading, teaching, translation or citation, grounded in a verified reference or in the later text itself.

The Quran: al-Fātiḥa, and the names First, Last, Manifest and Hidden (Q 57:3), with sūrat al-Ikhlāṣ (Q 112)Quran and hadith · firm
The litany is built from Quranic words: it asks for guidance to God's path in the language of the Fātiḥa, quotes Q 2:156, 6:18, 20:111 and 57:3, and closes the Sunday prayer with the whole of sūra 112. Its paradoxes of Inward and Outward are readings of Q 57:3.
Carried byاهدنا الصراطihdinā al-ṣirāṭroot هدي“guidance to the path”
In the library:Q 1:5 Q 1:6
- William C. Chittick, The Sufi Path of Knowledge: Ibn al-ʿArabi's Metaphysics of Imagination (1989): Documents how Ibn ʿArabī builds his teaching on the divine names, including Manifest and Hidden, from close reading of Quranic verses.
The Akbarian practice of reciting Ibn ʿArabī's weekly litanies (the Wird)Akbarian tradition (after Ibn Arabi) · probable
The Sunday prayers belong to the cycle of seven days of litanies that his followers have copied and recited, alongside other prayers attributed to him such as the Prayer of the Highest Circuit and the Prayer of Effusion.
Carried byأورادawrādroot ورد“litany”
In the library:al-Dawr al-aʿlā al-Ṣalāt al-fayḍiyya ¶2
- Pablo Beneito and Stephen Hirtenstein, The Seven Days of the Heart: Awrad al-usbu' (Wird): Prayers for the Nights and Days of the Week (2000): An edition and translation of the weekly prayers, with an account of their manuscripts and their use by later readers.

Resonance, not influence 11

Resonance, not influence: a structural or thematic likeness. No influence is claimed.

Ibn ʿArabī, Fuṣūṣ al-ḥikam, Ringstone of Seth, and the Meccan Openings: the one who looks sees only his own formSufism · firm
Passage 18 ('I have witnessed none other than myself in my passing away and my subsistence') states in prayer what Ibn ʿArabī sets out in doctrine elsewhere: the one to whom the Real discloses Himself sees his own form in the mirror of the Real, and the youth at the Kaʿba tells him 'you witness only your own entity'.
Carried byشهودshuhūdroot شهد“witnessing”
In the library:Faṣṣ Shīth ¶11 Faṣṣ Shīth ¶13 al-Futūḥāt al-makkiyya ¶105 Path: The mirror
Ibn ʿArabī, Fuṣūṣ al-ḥikam, Ringstone of Noah: joining tanzīh and tashbīhSufism · firm
The questions 'How shall I know You, when You are the Inward... how shall I not know You, when You are the Outward' put into the form of address the author's argument in the Ringstone of Noah that declaring God incomparable alone, or similar alone, delimits Him, and that knowledge joins the two.
Carried byتنزيه وتشبيهtanzīh wa-tashbīhroot نزه“incomparability and similarity”
In the library:Faṣṣ Nūḥ ¶4 Faṣṣ Nūḥ ¶7 Faṣṣ Nūḥ ¶11
al-Ghazālī, Mishkāt al-anwār: passing away from passing away, and oneness when multiplicity is liftedSufism · probable
Both describe a state in which the self ceases to be seen and only God is witnessed. Al-Ghazālī keeps it as a state of the knower, called union only by metaphor, while the litany states outright that the Existent is He and 'there is no thing'.
Carried byفناءfanāʾroot فني“passing away”
In the library:Mishkāt al-anwār ¶54 Mishkāt al-anwār ¶62 Path: Unification: the soul at peace
ʿAbd Allāh al-Anṣārī al-Harawī, Manāzil al-sāʾirīn: closing verses on tawḥīdSufism · probable
Al-Anṣārī ends his book of stations with verses saying that no one affirms the oneness of the One, since whoever affirms it sets himself beside Him, and that His oneness is His own affirmation of it. Passage 16 of the litany makes the same claim: 'none has affirmed Your Oneness but You'.
Carried byتوحيدtawḥīdroot وحد“affirming oneness”
Plotinus, Ennead VI.9: the One present to all who can receive itNeoplatonism · probable
Plotinus says the One is not outside anyone and that the soul fails to rest there because it has not wholly come out of itself; the litany says seeking is the very essence of distance from One who is near and present, and asks for flight from the self.
Carried byπάρεστιparesti“presence”
In the library:Ennead VI.9, ch. 7 Ennead VI.9, ch. 10
Pseudo-Dionysius, Mystical Theology, opening prayer to the Trinity beyond beingEarly Christianity and the Fathers · probable
Both texts pray to a God who cannot be known by the one praying, and ask to be led into a knowing that lies past the knower's own capacity.
Carried byἀγνωσίαagnōsia“unknowing”
Augustine, Confessions: calling upon a God already within ('You were within me, and I was outside')Early Christianity and the Fathers · probable
Augustine opens by asking how one can call upon God, who must already be present to be called, and later confesses that God was within while he searched outside. The litany asks: 'Is One sought who is near and present?'
Carried by“seeking the One already present”
Meister Eckhart, German sermon 'Beati pauperes spiritu': the poor man who wants, knows and has nothingChristian mysticism (Latin West) · probable
Eckhart's poverty of spirit goes so far that the self no longer stands before God as a separate knower; the litany's 'realized poverty' likewise ends in a servant with no existence in the very essence of Unity.
Carried byفقرfaqrroot فقر“poverty”
- Michael A. Sells, Mystical Languages of Unsaying (1994): Reads Ibn ʿArabī and Eckhart, among others, as writers of apophatic language, side by side and without claiming influence between them.
Nicholas of Cusa, De docta ignorantia: the coincidence of opposites in GodMedieval Latin philosophy · suggestive
Passage 18 lists pairs gathered in the one 'pervading Ipseity' (light and darknesses, hearing and deafness, ignorance and knowledge, silence and speech); Cusa holds that opposites coincide in the infinite. The author's 'knower who is ignorant', described by opposites, sits close to Cusa's learned ignorance.
Carried by“coincidence of opposites”
In the library:Faṣṣ Shīth ¶25
Advaita Vedānta: brahman without attributes (nirguṇa) and with attributes (saguṇa)Vedanta and Hindu thought · suggestive
The litany's distinction between Unity of the Essence, hidden and unknown, and Oneness of the Names, manifest in all things, is structurally like the Advaita distinction between brahman beyond all qualities and brahman known through qualities.
Carried byأحديةaḥadiyyaroot أحد“Unity of the Essence”
Linji Yixuan (Rinzai), Recorded Sayings: seeking the Buddha as the obstacle to itBuddhism · suggestive
Linji tells his students that to go out seeking the Buddha is to miss what is already present in the one seeking; the litany says seeking and aiming are attributes of the servant, and that seeking is the essence of distance.
Carried byطلبṭalabroot طلب“seeking”

Contrast 2

An instructive opposite: the difference teaches something about both.

Plotinus, Ennead VI.9: the One that is loved and does not turn toward the loverNeoplatonism · firm
Plotinus's One does not look upon the soul or answer it. The litany is addressed to a God asked to 'look upon me with the eye of mercy and solicitude' and to 'meet my word with a response', who gives 'before the asking'.
Carried byعين الرحمةʿayn al-raḥmaroot رحم“the eye of mercy”
In the library:Ennead VI.9, ch. 9 Path: Love: the soul's longing back
Suhrawardī, Taqdīs al-shams: the Sunday prayer to HūrakhshIshraqi philosophy · probable
Both men composed prayers for Sunday. Suhrawardī addresses the sun as a living light whose light ends in the Light of lights, before sanctifying the Highest; Ibn ʿArabī's Sunday prayer asks by 'the light of Your Face' and addresses the Real with no celestial intermediary.
Carried byنورnūrroot نور“light”
In the library:Taqdīs al-shams ¶1 Taqdīs al-shams ¶3 Path: Light and its veils

Claude (opus) via Claude Code, headless, no web access, 2026-09-28. A reference with a check was found and checked with a web search.

Versions

15 layers, each with its licence

The original

The Istanbul lithograph (L), 1299/1882Maṭbaʿat Muḥarram Efendi (per Yahia / ibnalarabi.com) · 1299/1882Public domain

By: Maṭbaʿat Muḥarram Efendi (per Yahia / ibnalarabi.com) (printer) · 1299/1882
Source:: Awrād layālī wa-ayyām al-usbūʿ li-l-Shaykh al-Akbar, Istanbul, lithograph, 1299/1882; 62 pp., 13 lines, large naskh; colophon p. 60. Printed pp. 2–15 (leaf n = printed page) · link ↗
In the reader:: In full: the opening prayer, Sunday eve and Sunday; transcribed from the page images, two readings
Licence:: Public domain (archive.org: Public Domain Mark 1.0)
Notes: Fully vowelled; its vowels and spellings are kept exactly (اَسْئَلُكَ, لَايِقًا, حَقَايِق, مِشْكٰوة, الْغِنَآء, كُفُوًا). A shorter and in places corrupt recension compared with N and IAC: no consonantal change was made; its doubtful readings are flagged (39 in uncertain, 8 of them its own marginal «نسخه» variants).

MS Süleymaniye, Nafiz Paşa 702 (N)UNVERIFIED (no copyist named) · UNVERIFIEDPublic domain

By: UNVERIFIED (no copyist named) (scribe) · UNVERIFIED
Source:: MS Süleymaniye, Nafiz Paşa 702, Awrād al-Shaykh al-Akbar: illuminated Ottoman naskh, 13 lines, red rubrics, marginal «خ» variants, Ottoman-Turkish preface on the daily order; colophon undated. Opening prayer n3; Sunday eve n6–n7; Sunday from n16 · link ↗
In the reader:: Collated by eye for the opening prayer, all of Sunday eve, and Sunday to «واتصلت بمشكاة قلبه»; its readings recorded in uncertain
Licence:: The manuscript is public domain; the scan was uploaded without a licence: linked, not hosted
Notes: Older and carefully written; the control witness. Script and illumination suggest the 12th/13th c. AH (18th–19th c.), unverified.
UNVERIFIED:: MS Nafiz Paşa 702 is undated (no colophon date) and its copyist is not named.

ibnalarabi.com text (IAC)Mohamed Ali Haj Yousef · UNVERIFIEDCopyrighted: cited only

By: Mohamed Ali Haj Yousef (ibnalarabi.com (director)) · UNVERIFIED
Source:: ibnalarabi.com, awrād ids 8 (laylat al-aḥad) and 1 (yawm al-aḥad); vowelled; no source stated · link ↗
In the reader:: Not shown: an automatic skeleton comparison, counts only (its text is not stored)
Licence:: © 1999–2024, all rights reserved: check only (counts and cited readings)
Notes: Sunday eve 38 and Sunday 78 difference units. It has a long ending of Sunday eve (about 120 words) that neither L nor N has; no opening prayer.
UNVERIFIED:: The date of the ibnalarabi.com text is not recorded in the repo.

Ali Hussain's edition and translation (2022)Ali Hussain · 2022Copyrighted: cited only

By: Ali Hussain (compiler and translator) · 2022
Source:: Ali Hussain (comp. & tr.), Awrād al-Shaykh al-Akbar / Litanies of the Greatest Master (ISCA / Sufilive, Dec 2022), Laylat al-aḥad pp. 43–48, yawm al-aḥad pp. 49–65; no opening prayer. Calls itself a collation of printed editions; names none
In the reader:: Cited only: 68 comparison units in the base file's comparison, short and attributed; no Arabic or English of it is reproduced as text
Licence:: © 2022 ISCA, all rights reserved: private check witness, short readings cited only
Notes: Read privately from its page images. Its English translation was not used. It generally sides with N and IAC, but agrees with L at الهو (first half), حدوث الحدود, النفود, بالواحدية, بالربوبية, قصب السبق and دم.

Our edition

Our transcription of LClaude (AI) · 2026-09-28AIOur work

By: Claude (AI) (transcribed from the w1600 page images cut into strips; second independent reading from re-cut images) · 2026-09-28
Source:: data/sources/awrad-ahad-base.json (uncertain, comparison, changes); text record docs/texts/awrad-ahad.md
In the reader:: In full, 21 passages (0 basmala and attribution; 1–2 opening prayer; 3–7 Sunday eve; 8–20 Sunday)
Licence:: Ours
Made by:: UNVERIFIED (the text record says "Claude" without naming the model), 2026-09-28 (AI transcription of the page images, two readings)
Notes: The two readings reconciled (3 corrections). Mechanical only (5): clause gaps, cartouche headings to passage labels, three line-end wāws. The script's Mehren rule had turned 8 genuine maddas into plain alif; restored from the base. Human review pending (passages 3, 5, 7 and 10 first).
UNVERIFIED:: The model that transcribed the Istanbul lithograph is not named in the text record.

Published translations

Beneito & Hirtenstein, The Seven Days of the HeartPablo Beneito, Stephen Hirtenstein · 2000Copyrighted: cited only

By: Pablo Beneito (translator); Stephen Hirtenstein (translator) · 2000
Source:: Pablo Beneito and Stephen Hirtenstein (tr.), The Seven Days of the Heart (Anqa, 2000; 2008); English only
In the reader:: Never shown; not consulted for our English
Licence:: In copyright: cited only
Notes: Its chapter 7 is cited on the manuscript tradition (about 40 MSS, none earlier than the early 12th c. AH).

AI layers

Vowels supplied by AIClaude (AI) · 2026-09-28AIOur work

By: Claude (AI) (vowelling) · 2026-09-28
In the reader:: 2 marks only (the print is fully vowelled)
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (scripts/recitals/prepare.py awrad-ahad (headless, model opus); date = first commit of app/src/data/awrad-ahad.json)
Notes: The print's vowels are the source; the AI step supplies only missing marks and added 2. Every letter checked unchanged; the AI's marks are kept apart from the source's (vowelMask a / t).

English translationClaude (AI) · 2026-09-28AIOur work

By: Claude (AI) (translator) · 2026-09-28
In the reader:: Under each passage
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (scripts/recitals/translate.py awrad-ahad opus; date = first commit of app/src/content/ai/awrad-ahad.json (the file has no generatedOn))
Notes: Translated from the Arabic with the glossary in data/sources/awrad-ahad-meta.json; 21/21 passages. Not a published translation; not scholar-reviewed. Beneito & Hirtenstein and Hussain are not reproduced.

Word glossesClaude (AI) · 2026-09-28AIOur work

By: Claude (AI) (glosses) · 2026-09-28
In the reader:: Every word glossed, in the word card
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (made with the translation, same file and call (app/src/content/ai/awrad-ahad.json); date = its first commit)

Term notesClaude (AI) · 2026-09-28AIOur work

By: Claude (AI) (term notes) · 2026-09-28
In the reader:: In the word card (125 notes)
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (made with the translation (app/src/content/ai/awrad-ahad.json); date = its first commit)

Themes and resonancesClaude (AI) · 2026-09-28AIOur work

By: Claude (AI) (map of themes and connections) · 2026-09-28
In the reader:: On the About page (whole-text level)
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (generatedOn of app/src/content/resonances/awrad-ahad.json (scripts/resonances.py))
Notes: Made by the method in docs/RESONANCES-METHOD.md, without web access. Every connection states its kind; parallels are resonances, not claims of influence. External references are shown only after an agent verified them with a web search.

Automatic analysis

Word analysis: CAMeL ToolsCAMeL Tools 1.6 (CAMeL Lab, NYU Abu Dhabi), scripts/fusus/analyze.py · 2026-09-28Open licence

By: CAMeL Tools 1.6 (CAMeL Lab, NYU Abu Dhabi) (morphological analyser (calima-msa-r13 + MLE)); scripts/fusus/analyze.py (our pipeline) · 2026-09-28
Source:: CAMeL Tools 1.6, calima-msa-r13 database with the MLE disambiguator, constrained by the text's vowelling (scripts/fusus/analyze.py awrad-ahad.json awrad-ahad-analysis.json a1) · link ↗
In the reader:: Lemma, root, part of speech and clitics in the word card, with a grey "Automatic" badge
Licence:: Code MIT; calima-msa-r13 database GPL v2 (used offline to produce our analysis layer, not redistributed)
Notes: Automatic, not generative AI. 1,281 words, 841 with a root, 61 vowel conflicts. Date: first commit of data/sources/awrad-ahad-analysis.json.

Quran quotations (Tanzil)Tanzil Project, scripts/quran_refs.py · 2026-09-28Open licence

By: Tanzil Project (Uthmani Quran text); scripts/quran_refs.py (automatic skeleton match) · 2026-09-28
Source:: Tanzil Uthmani text; quotations verified when the text was established, plus an automatic skeleton match against the Tanzil Quran (runs with at least two distinctive words); no AI · link ↗
In the reader:: Quran quotations marked in the text, with their verse
Licence:: Tanzil: free to use with attribution and a link to tanzil.net; the text may not be modified
Notes: 12 quotations and 8 allusions verified; the print's own spelling of each quotation is kept (not replaced with Tanzil), the Tanzil text stored beside it. Automatic, not generative AI. Date: first commit of app/src/data/quran-refs/awrad-ahad.json.

Audio

Machine voice: Arabicar-SA-HamedNeural (Azure AI Speech) · 2026-09-28AIOur work

By: ar-SA-HamedNeural (Azure AI Speech) (text-to-speech) · 2026-09-28
In the reader:: Each passage can be heard, each word highlighted as it is read
Licence:: Ours; generated on Azure's paid tier, whose terms allow the audio output to be published
Made by:: ar-SA-HamedNeural (Azure AI Speech), 2026-09-28 (first commit of app/src/data/awrad-ahad-audio.json)
Notes: Machine voice reading the vowelled Arabic; a reading aid, not a recitation.

Machine voice: Englishen-GB-RyanNeural (Azure AI Speech) · 2026-09-28AIOur work

By: en-GB-RyanNeural (Azure AI Speech) (text-to-speech) · 2026-09-28
In the reader:: Each passage can be heard, each word highlighted as it is read
Licence:: Ours; generated on Azure's paid tier, whose terms allow the audio output to be published
Made by:: en-GB-RyanNeural (Azure AI Speech), 2026-09-28 (first commit of app/src/data/awrad-ahad-audio-en.json)
Notes: Machine voice reading the AI English translation; a reading aid, not a recitation.

✦ marks AI that no person has reviewed yet; ✧ marks AI reviewed by a named person. Copyrighted works are cited, never shown. All sources · How texts are established

The text record

Our working notes on this edition: status, witnesses, the decisions taken and why, and what AI supplied. This is a working edition, not an authority.Show the notes

Work / author / dates	Awrād al-usbūʿ (أوراد الأسبوع, "The litanies of the week"; also Awrād layālī wa-ayyām al-usbūʿ, al-Wird), attributed to Muḥyī al-Dīn Ibn ʿArabī (560–638/1165–1240). Yahia RG 64; ibnalarabi.com rates it "probably authentic". About 40 MSS are known (Yahia), none earlier than the early 12th c. AH (Beneito & Hirtenstein, ch. 7).
Part added	The opening prayer (istiftāḥ: «الحمد لله على حسن توفيقه …»), the Sunday-eve litany (wird laylat al-aḥad), and the Sunday litany (wird yawm al-aḥad). First instalment of the 14-litany cycle. 1,281 words.
Reader route	`/read/awrad-ahad` · apparatus `/read/awrad-ahad/notes` (proposed)
Status	working edition, established 28 Sept 2026 (two readings of the page images by Claude) · reviewed by: —

Structure in the base (L): basmala; attribution «قال الشيخ الأكبر والكبريت الأحمر والنور الأزهر سيدي الشيخ محي الدين محمد بن علي بن أحمد المغربي الأندلسي …»; opening prayer (rhymed prose in ‑īqihi, ending «أما بعد فإن المراد هو الله في الوجود والشهود … وهو حسبي ونعم الوكيل»); cartouche «ورد ليلة الأحد» and the Sunday-eve litany (addressed to the subduing Names: qahr, madad, protection, the heart's journey); cartouche «ورد يوم الأحد» and the Sunday litany (Bismi-llāhi fātiḥi l-wujūd …: unity, unveiling and veiling, the impossibility of seeking the Near, fanāʾ/baqāʾ, the pairs of opposites, al-Ikhlāṣ, the ṣalāt on the Prophet as "the first in bringing-into-being").

1. Witnesses

Siglum	Witness	Kind	Vowelled?	Licence	Location
L	Awrād layālī wa-ayyām al-usbūʿ li-l-Shaykh al-Akbar, Istanbul, lithograph, 1299/1882 (Yahia/ibnalarabi.com: Maṭbaʿat Muḥarram Efendi). 62 pp.; text in double-ruled frames, 13 lines, large naskh. Colophon p. 60: «تمت الأوراد للشيخ محي الدين العربي قدس الله سره العزيز سنة ١٢٩٩». Marginal variants marked «نسخه» (a second copy was collated by the printer's scribe).	early print (base)	fully	PD (archive.org: Public Domain Mark 1.0)	https://archive.org/details/1299_20221213 ; leaf n = printed page (`/page/n2` … `/page/n15`). Images used: the private layer.
N	MS Süleymaniye, Nafiz Paşa 702, Awrād al-Shaykh al-Akbar. Illuminated Ottoman naskh, 13 lines, gold frames, red rubrics, marginal «خ» variants. Opens with an Ottoman-Turkish preface explaining the daily order (ḥizb al-iftitāḥ → ḥiṣār → the day's or night's ḥizb → Dawr aʿlā → khatm; it says its copy "rearranges" the sequence so that each is read "alā l-infirād"). Colophon (opening n159, left): «تمت الأوراد والأحزاب الأسبوعية لحضرة شيخنا شيخ مشايخ السالكين الشيخ محي الدين ابن العربي رضي الله عنه تمت م» — no date, no copyist. A second, earlier ending at n157 («تمت الأوراد الأسبوعية») closes the weekly cycle; the following leaves hold further prayers. Script and illumination suggest the 12th/13th c. AH (18th–19th c.), unverified.	MS	fully (partly in places)	MS PD; scan uploaded without a licence: link, don't host	https://archive.org/details/nafizpasa-702 (160 openings). Opening prayer = n3; Ḥizb laylat al-aḥad = n6–n7; Ḥizb yawm al-aḥad from n16 (left).
IAC	ibnalarabi.com, awrād id 8 (laylat al-aḥad) and id 1 (yawm al-aḥad); no opening prayer. Vowelled, no source stated.	digital	yes	© 1999–2024, all rights reserved: check only	https://ibnalarabi.com/awrad/index.php?id=8 · id=1
E	MS Esad Efendi 1442, Sharḥ Awrād al-Shaykh al-Akbar	commentary MS	?	PD	https://archive.org/details/esadefendi-1442 — not used yet
H	Ali Hussain (comp. & tr.), Awrād al-Shaykh al-Akbar / Litanies of the Greatest Master (ISCA / Sufilive, Dec 2022). Laylat al-aḥad book pp. 43–48, yawm al-aḥad pp. 49–65 (PDF = book + 18). Calls itself a collation of "many printed editions"; none named. No opening prayer.	modern ed. + translation	fully	© 2022 ISCA, all rights reserved: private check witness	a private copy; page renders the private layer (read from images; text layer scrambled)
—	Beneito & Hirtenstein, The Seven Days of the Heart (Anqa 2000/2008; English only)	translation		©	private; not consulted

2. Base and why

L is the only openly licensed, fully vowelled witness, and its page images can be linked page by page. Its vowels are kept exactly (including its spellings اَسْئَلُكَ, لَايِقًا, حَقَايِق, مِشْكٰوة, الْغِنَآء, كُفُوًا). N is older and carefully written, but undated and unlicensed; it is used as the control witness. IAC is ©, source unstated, and only checked.

L is a shorter and in places corrupt recension compared with N and IAC (see §4). The Sunday-eve litany in L (273 words) lacks the whole second half that IAC has (IAC continues «وقابلني بنور من عنايتك … يا قوي يا قريب يا مجيب الدعاء»: about 120 more words); N agrees with L in ending at «لأكون من المطهرين», so the long ending of IAC is not in either of our witnesses.

3. Collation

Transcribed by hand (Claude) from the w1600 page images cut into strips; second, independent reading of every page from re-cut images; the two readings reconciled (3 corrections: النُّفُودِ for النفوذ, حَقَايِقَ for حقائق, and the construction وَبِالْقُرْبِ وَلَاهُ).
Automatic skeleton comparison with IAC: Sunday eve 38 difference units, Sunday 78 (script in session scratchpad; counts only, IAC text not stored).
N collated by eye from its images for the opening prayer, all of Sunday eve, and Sunday as far as «واتصلت بمشكاة قلبه» (n16–n20); readings recorded in uncertain.

H (Hussain 2022) read from page images for both Sunday litanies: 68 comparison units recorded in the base file's comparison (46 consonantal, 4 consonantal+vowel, 3 vowel, 1 orthographic, 1 orthographic+vowel, 3 omissions in H, 3 additions in H, 2 word order, 5 noted agreements). H generally sides with N/IAC, but agrees with L at الهو (first half), حدوث الحدود, النفود, بالواحدية, بالربوبية, قصب السبق and دم.

4. Decisions (substantive)

No consonantal change was made to L. Its doubtful readings are kept and flagged (39 entries in uncertain, 8 of them L's own marginal «نسخه» variants). The most important:

Passage	L (kept)	N	IAC	H	Note
3	الْهُوُّ الْمُطْلَقُ … الْهُوُّ الْمُقَيَّدُ	الحق المطلق … العبد المقيد	same as N	الهو المطلق … العبد المقيد	L probably assimilated to «لا هو إلا هو»
4	وَهُوَ اللَّطِيفُ الْخَبِيرُ (6:103)	وهو الحكيم الخبير (6:18)	as N	as N	both Quranic; L joins 6:18a to 6:103b
5	الْقَدِيمُ عَلٰى كُلِّ نَفْسٍ	القائم	القائم	القائم	cf. Q 13:33; likely error in L
7	بِفَقْرِ الْفَقْرِ يَقُودُهُ وَالشَّوْقُ يَسُوقُهُ …	فقيرا يقوده الشوق إليك ويسوقه الوجد لديك	فقيرا يقوده الشوق ويسوقه التوق	… ويسوقه التوق إليك	wāws displaced in L
8	قَبْلَ حُدُوثِ الْحُدُودِ	قبل حدوث الحروف والحدود	قبل الحروف والحدود	with L	eye-skip in L
10	وَكُلٌّ مَحْجُوبٌ مَعْبُودٌ	مبعود	مبعود	مبعود	metathesis in L likely
19	الْفَاتِحِ لِكُلِّ شَاهِدٍ حَضْرَتَيِ …	لكل شاهد ومشهود حضرتي …	لكل شاهد ومشهود وحضرة …	لكل شاهد ومشهود (no حضرتي …)	eye-skip in L

Mechanical (5, in changes): clause gaps → spaces; cartouche headings → passage labels; three line-end wāws joined to their words (pp. 8, 14).

5. Quotations verified

Against the Tanzil Uthmani text: 12 quotations (kind: quran; three basmalas; 6:18 and 6:103 in passage 4; 2:156 (0.8: L adds wāw); 57:3; 21:87 formula ×3; al-Ikhlāṣ 112:1–4 entire; 12:108; 3:173) and 8 allusions (20:111 ×2, 41:54, 13:33 (only in N/IAC's reading), 7:54, 16:96, 3:173, 68:1/85:22). The print's own spelling of each quotation is kept (not replaced with Tanzil), since L is fully vowelled; the Tanzil text is stored beside it.

6. Vowelling

Source: L (every word vowelled in the print). AI step (scripts/recitals/prepare.py) supplies only missing marks (masked a). See the change log for the result.

7. Segmentation and word IDs

21 passages: 0 basmala + attribution; 1–2 opening prayer; 3–7 Sunday eve; 8–20 Sunday (each 30–85 words, at the print's clause breaks). Analysis prefix a1 (word IDs a1:<n>:<i>).

10. Translation

AI (scripts/recitals/translate.py awrad-ahad opus), glossary in awrad-ahad-meta.json. Beneito & Hirtenstein and Hussain are not reproduced.

11. Rights and private layers

L: PD. N: PD manuscript, scan without licence (linked, not hosted). IAC: © (counts and cited readings only). H: © 2022, private check witness; only short readings are cited in comparison, attributed; no Arabic or English of H is reproduced as text. Private notes: the private layer.

12. Open questions / to review

A person should check the flagged readings against the images, especially passages 3, 5, 7 and 10.
N's date: colophon undated; a codicological date (paper, illumination, the Ottoman preface) is needed. Its Ottoman preface deserves a transcription (it explains the liturgical order).
Collate N to the end of the Sunday litany (n21) and E (Esad Efendi 1442 commentary).
The long ending of Sunday eve in IAC (not in L or N): find its source (Kayyālī / Gümüşhanevî's Majmūʿat al-aḥzāb?).
Resolve Beneito & Hirtenstein's sigla [R] and [P]; acquire the MIAS Wird booklet.

13. Change log

2026-09-28: H (Hussain 2022) added as a private check witness at the owner's request; 68 comparison units.
2026-09-28: witnesses surveyed; L transcribed (two readings); N collated for the three parts; IAC compared; base, meta and record written.
2026-09-28: pipeline run: prepare.py (AI added only 2 marks; the script's Mehren rule had turned 8 genuine maddas ـآئـ into plain alif — restored from the base in awrad-ahad.json, see its changes), analyze.py a1 (1,281 words, 841 with root, 61 vowel conflicts), translate.py opus (21/21).