About this text: The Prayer of the Highest Circuit

حزب الدور الأعلى

Ibn ʿArabī (attributed) (560–638/1165–1240)

The litany of protection, recited by his followers ever since.

In the reader

15 passages · ~10 min · audio · 39 Quran quotations

779 words

Audio: Arabic and English
Published translation: none (the English is AI, marked as such)
Quran quotations: 39

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 9% · mean word length 4.1 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

Guarding asked for by calling on Godحِفْظḥifẓroot حفظ
Refuge and the fortress of the Namesحِصْنḥiṣnroot حصن
Paired divine names as the working of the prayerأسماءasmāʾroot سمو
Authority, victory and the defeat of tyrantsسُلْطانsulṭānroot سلطن
Love cast upon the servantمَحَبّةmaḥabbaroot حبب
Tranquillity sent down on the heartسَكِينةsakīnaroot سكن
Mercy as the last wordرَحْمةraḥmaroot رحم
The Prophet as the model of the one strengthenedتأييدtaʾyīdroot أيد

What each theme is here

Guarding asked for by calling on God. Each section repeats one pattern: a request for guarding, two divine names in the vocative, and a Quranic verse that seals the request.
Refuge and the fortress of the Names. The speaker 'takes refuge as in a fortress' (taḥaṣṣantu) and asks for walls, pavilions, veils and a sheltering wing, so protection is pictured as an enclosure built of words.
Paired divine names as the working of the prayer. Every request is addressed through a pair of names matched to it (the Withholder and the Repeller for defence, the Mighty and the Loving for love), and the closing asks 'by the sanctity of these names, verses and words'.
Authority, victory and the defeat of tyrants. The prayer asks for 'a helping authority' (Q 17:80), for victory over enemies and for tyrants to be struck down, while every victory is ascribed to God alone ('victory is only from God').
Love cast upon the servant. Section 6 asks the Loving (al-Wadūd) for 'a love from You' (Q 20:39) and cites 'He loves them and they love Him' (Q 5:54), a love that runs in both directions.
Tranquillity sent down on the heart. Section 9 asks for sakīna and gravity so that the speaker may be among those 'whose hearts are at rest in the remembrance of God' (Q 13:28), and the closing asks again for 'a heart at rest'.
Mercy as the last word. After the names of force the prayer ends by sealing the life with 'do not despair of the mercy of God' (Q 39:53) and by repeating the names of mercy four times each.
The Prophet as the model of the one strengthened. The speaker asks to be strengthened 'with the strengthening of Your Prophet' and bound to the declaration of oneness 'as You bound Your beloved Muḥammad'.

Connections

Lineage 1

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

The Quran, especially al-Fātiḥa: 'Thee alone we ask for help' and 'Praise be to God, Lord of the worlds'Quran and hadith · firm
The prayer is made of quotations from the Quran, each named verse closing a request. It ends with the Fātiḥa's own words of praise, and the prayer as a whole can be read as a long working-out of the Fātiḥa's asking for help (istiʿāna).
Carried byنستعينnastaʿīnroot عون“asking for help”
In the library:Q 1:5 Q 1:2
- Constance E. Padwick, Muslim Devotions: A Study of Prayer-Manuals in Common Use (1961): Documents how Muslim prayer manuals are built from Quranic phrases and the divine names, the genre to which this litany belongs.

Resonance, not influence 11

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

Ibn ʿArabī, The Litanies of Sunday (al-Awrād)Akbarian tradition (after Ibn Arabi) · probable
Both are litanies addressed through strings of divine names, asking for a heart turned toward God and for His guarding gaze. Because the Dawr al-aʿlā is only attributed to Ibn ʿArabī, this is set here as a likeness of form within one devotional corpus, and no claim is made about which text shaped the other.
Carried by“the litany of names”
In the library:Awrād: Sunday ¶7 Awrād: Sunday ¶12 Awrād: Sunday ¶11
Ibn ʿArabī, The Book of Circles and the Ringstone of Adam: the servant taking on the character of the NamesAkbarian tradition (after Ibn Arabi) · probable
In his doctrinal works the names are the realities through which the Real shows itself and whose traits the servant takes on. The prayer puts this to use: each request is fitted to the name that governs it, so the right name is called for the right need.
Carried byأسماءasmāʾroot سمو“the divine names”
In the library:Inshāʾ al-dawāʾir ¶69 Inshāʾ al-dawāʾir ¶70 Faṣṣ Ādam ¶1
The love path of the library: love that runs both waysSufism · probable
The curated love path stops at this prayer's sixth section, where Q 5:54 'He loves them and they love Him' is invoked. Beside it stand Ibn ʿArabī's Tarjumān, where the beloved says she is witnessed within the lover's heart, and Ibn al-Fāriḍ's wine drunk in remembrance of the Beloved.
Carried byيحبهم ويحبونهyuḥibbuhum wa-yuḥibbūnahuroot حبب“mutual love”
In the library:Path: Love: the soul's longing back Tarjumān al-ashwāq ¶33 al-Khamriyya ¶1
Suhrawardī, The Temples of Light: the opening prayer 'O Self-Subsisting One, strengthen us with the light'Ishraqi philosophy · probable
Both open by calling on the Living and Self-Subsisting (al-Ḥayy al-Qayyūm, the pair of Q 2:255) and ask for strengthening and steadfastness. The likeness comes from the common Quranic pair, and no influence between the two texts is claimed.
Carried byالقيومal-Qayyūmroot قوم“the Self-Subsisting”
In the library:Hayākil al-nūr ¶1 Taqdīs al-shams ¶9
The Prayer of Effusion (al-Ṣalāt al-fayḍiyya), also attributed to Ibn ʿArabīAkbarian tradition (after Ibn Arabi) · probable
Both litanies ask for a gift that reaches the servant by way of Muḥammad: here the strengthening given to the Prophet and his binding to the declaration of oneness, there the joining of the servant's branch to his root through blessing on the Prophet.
Carried by“the Prophet as channel and model”
In the library:al-Ṣalāt al-fayḍiyya ¶7 al-Ṣalāt al-fayḍiyya ¶8
al-Ghazālī, The Niche of Lights: 'He is his hearing, his sight' and the friends of GodSufism · probable
The prayer asks to be taken into care 'with sainthood' (wilāya) by the Protecting Friend (al-Walī). al-Ghazālī describes the friend of God in whom God becomes the hearing and the sight, the fullest form of the protection that the litany asks for in outward terms.
Carried byولايةwilāyaroot ولي“sainthood, protecting friendship”
In the library:Mishkāt al-anwār ¶64
Hesychasm and the Philokalia: hēsychia, stillness of the heartEastern Christianity and Hesychasm · probable
The sakīna sent down on the heart and the Orthodox monks' hēsychia both name a quiet of the heart reached through the repeated calling of a divine name. This is a resonance of practice and image, and no influence is claimed.
Carried byسكينةsakīnaroot سكنἡσυχίαhēsychia“stillness”
In the library:Path: Unification: the soul at peace Ennead VI.9, ch. 10
The Irish lorica 'St Patrick's Breastplate': 'Christ before me, Christ behind me, Christ on my right, Christ on my left'Early Christianity and the Fathers · firm
Section 9 of the litany asks to be guarded 'from before me and from behind me, from my right and from my left, from above me and from below me'. The breastplate hymn names the same directions as an armour put on by prayer. The two grew up far apart, and the likeness is one of structure only.
Carried by“the six directions of protection”
The Jewish bedtime Shema: 'On my right Michael, on my left Gabriel, before me Uriel, behind me Raphael'Hebrew Bible and Judaism · probable
The night prayer places angels around the sleeper on each side, as the litany calls on 'guardians who follow one another, before him and behind him' (Q 13:11). Both picture protection as a ring of guardians set in place by recitation. No borrowing is claimed.
Carried byمعقباتmuʿaqqibātroot عقب“guardians around the person”
Hindu kavaca hymns, such as the Nārāyaṇa Kavaca of the Bhāgavata PurāṇaVedanta and Hindu thought · probable
A kavaca ('armour') assigns names of a deity to guard each part of the body and each direction, and is recited daily for protection. The Dawr al-aʿlā likewise builds walls and armour out of divine names and verses. The resemblance is of form, with no historical contact claimed.
Carried by“armour made of names”
Theravāda paritta chants, such as the Mettā Sutta and the Ratana SuttaBuddhism · probable
Paritta ('protection') texts are chanted to ward off danger. The Mettā Sutta joins that protection to loving-kindness, much as the litany joins its guarding to a love cast upon the speaker. The two traditions differ on whether a personal God is being addressed, and no influence is implied.
Carried by“protective recitation”

Contrast 2

An instructive opposite: the difference teaches something about both.

Plotinus, Ennead VI.9: the One that is loved and does not loveNeoplatonism · firm
In Plotinus the soul dances around the One as its source and longs for it, but the One has no love turned toward the soul. The prayer asks the Loving (al-Wadūd) to cast His love upon the servant, a love that begins from God's side.
Carried byالودودal-Wadūdroot وددἔρωςerōs“love”
In the library:Ennead VI.9, ch. 9 Path: Love: the soul's longing back
Epictetus, Discourses and Handbook: the tyrant can touch only what is not oursStoicism · probable
For Epictetus no tyrant can harm a person whose will is set only on what is in his power, so no rescue from the ruler is needed. The litany asks God to turn back the ruler and the wrongdoer by force, while also locating the heart's safety in the remembrance of God (Q 13:28).
Carried byسلطانsulṭānroot سلطنπροαίρεσιςprohairesis“power over the self and power of the ruler”

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

Ottoman manuscript «دور الأعلى» (D)UNVERIFIED (no copyist named) · UNVERIFIEDPublic domain

By: UNVERIFIED (no copyist named) (scribe) · UNVERIFIED
Source:: Ottoman illuminated naskh MS, head-piece «دور الأعلى», ff. 1b–5b (our foliation of archive.org leaves n0–n4); 13 lines, gold frames, gilt rosettes; red «نسخه» signs and marginal variants from a second copy; library and shelfmark not given by the uploader; no colophon. A wird of Abū Bakr b. ʿAbd Allāh al-ʿAydarūs follows on f. 5b · link ↗
In the reader:: In full, transcribed from the page images (two readings); its vowels kept
Licence:: The manuscript is public domain; the scan has no licence: linked, not hosted
Notes: Nearly fully vowelled and carefully written. Script and illumination: probably 12th–13th c. AH (unverified). One consonantal change: passage 7 بِذِكْرِ اللّٰهِ → اِلٰى ذِكْرِ اللّٰهِ (Q 39:23; Q, H and IAC all read إلى). Its marginal variants are listed in uncertain.
UNVERIFIED:: Manuscript D: library, shelfmark, date and copyist are not known.

al-Qāwuqjī's commentary, Damascus 1301/1884 (Q)Muḥammad b. Khalīl al-Qāwuqjī al-Ṭarābulusī (1224–1305/1809–1888) · 1301/1884Public domain

By: Muḥammad b. Khalīl al-Qāwuqjī al-Ṭarābulusī (1224–1305/1809–1888) (commentator) · 1301/1884
Source:: al-Qāwuqjī, al-Ṭawr al-aghlā ʿalā al-wird al-musammā bi-l-Dawr al-aʿlā, lithograph, 160 pp., Damascus: al-Maṭbaʿa al-Ḥafniyya, 1 Dhū l-Ḥijja 1301 (≈ 22 Sept 1884); scan of Süleymaniye, Hacı Mahmud Ef. 4219 · link ↗
In the reader:: Its lemmata checked at every place where D and IAC differ; readings recorded in uncertain. Its commentary is not shown
Licence:: Public domain (author d. 1888; print 1884)
Notes: Unvowelled; lemmata separated by glosses. The same recension as D (both lack the long «ارفع قدري …» passage IAC prints, which Q, p. 94, calls an addition "in some copies"). Its own isnād to Ibn ʿArabī (pp. 4–5) grounds the attribution. Its variant notes («وفي نسخة …») are not yet collected in full.

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

By: Mohamed Ali Haj Yousef (ibnalarabi.com (director)) · UNVERIFIED
Source:: ibnalarabi.com, awrād id 47, «الدور الأعلى والكنز الأغلى»; 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: 64 difference units (IAC is longer: 879 against 782 words, mostly the closing insertion).
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), «Ḥizb al-wiqāya li-man arāda al-wilāya», book pp. 23–40. Calls itself a collation of printed editions; names none
In the reader:: Cited only: 38 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 follows the same recension as D and Q, with D's margin readings in its text.

Taji-Farouki's critical text (2006)Suha Taji-Farouki · 2006Copyrighted: cited only

By: Suha Taji-Farouki (editor and translator) · 2006
Source:: Suha Taji-Farouki, A Prayer for Spiritual Elevation and Protection: al-Dawr al-aʿlā (Ḥizb al-wiqāya) (Anqa / MIAS, 2006–07): a critical Arabic text from many MSS, with translation and transliteration
In the reader:: Not consulted (not on disk; to acquire)
Licence:: In copyright: cited only

Our edition

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

By: Claude (AI) (transcribed from the w2000 images (1.6× crops), then re-read from full-page crops) · 2026-09-28
Source:: data/sources/dawr-ala-base.json (uncertain, comparison, changes); text record docs/texts/dawr-ala.md
In the reader:: In full, 15 passages (0 basmala; 1–13 the 33 invocations in groups of 2–3; 14 the closing)
Licence:: Ours
Made by:: UNVERIFIED (the text record says "Claude" without naming the model), 2026-09-28 (AI transcription of the manuscript images, two readings)
Notes: Second reading: 1 correction. Mechanical (8): rosettes, head-piece, catchwords, four line-end wāws. The four words of the 39:23 restoration are vowelled by us. Human review pending.
UNVERIFIED:: The model that transcribed manuscript D is not named in the text record.

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 manuscript is nearly fully vowelled)
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (scripts/recitals/prepare.py dawr-ala (headless, model opus); date = first commit of app/src/data/dawr-ala.json)
Notes: D's marks are the source; the AI step fills bare letters 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 dawr-ala opus; date = first commit of app/src/content/ai/dawr-ala.json (the file has no generatedOn))
Notes: Translated from the Arabic with the glossary in data/sources/dawr-ala-meta.json; 15/15 passages. Not a published translation; not scholar-reviewed. The asyndetic noun chains are read as genitive series.

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/dawr-ala.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 (86 notes)
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (made with the translation (app/src/content/ai/dawr-ala.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/dawr-ala.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 dawr-ala.json dawr-ala-analysis.json d1) · 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. 779 words, 517 with a root, 47 vowel conflicts. Date: first commit of data/sources/dawr-ala-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: 39 entries (38 quotations, 1 allusion), each verified against Tanzil; kept in D's spelling and vowels, the Tanzil text stored beside them. Automatic, not generative AI. Date: first commit of app/src/data/quran-refs/dawr-ala.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/dawr-ala-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/dawr-ala-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	Ḥizb al-dawr al-aʿlā (حزب الدور الأعلى), also Ḥizb al-wiqāya li-man arāda al-wilāya, attributed to Muḥyī al-Dīn Ibn ʿArabī (560–638/1165–1240). Widely transmitted with an isnād to Ibn ʿArabī (Qāwuqjī pp. 4–5); label "attributed".
Part added	Whole text: basmala, 33 invocations, each pairing two Divine Names with a chain of nouns and a Quranic "seal", then the closing Names, request and blessing. 779 words.
Reader route	`/read/dawr-ala` · apparatus `/read/dawr-ala/notes` (proposed)
Status	working edition, established 28 Sept 2026 (two readings of the MS images by Claude) · reviewed by: —

1. Witnesses

Siglum	Witness	Kind	Vowelled?	Licence	Location
D	Ottoman MS, head-piece «دور الأعلى», illuminated naskh, 13 lines, gold frames, gilt rosettes between invocations; red «نسخه» signs and marginal roundels with variants from a second copy. Text ff. 1b–5b (our foliation of archive.org leaves n0–n4). No colophon, no date, no copyist; on f. 5b the Dawr ends and a wird of Abū Bakr b. ʿAbd Allāh al-ʿAydarūs begins (so D is a small prayer-book). An illegible round owner's seal on ff. 5b/6a. Library and shelfmark not given by the uploader. Script and illumination: probably 12th–13th c. AH (unverified).	MS (base)	nearly fully	MS PD; scan without licence: link, don't host	https://archive.org/details/20260319_20260319_0108 (n0–n5)
Q	Muḥammad b. Khalīl al-Qāwuqjī al-Ṭarābulusī (1224–1305/1809–1888), al-Ṭawr al-aghlā ʿalā al-wird al-musammā bi-l-Dawr al-aʿlā, lithograph, 160 pp. Imprint (p. 160, read from the image): printed at al-Maṭbaʿa al-Ḥafniyya, directed by Muḥammad Efendi al-Ḥafnī, near al-Sayyid al-Ḥaṣūr, Damascus, 1 Dhū l-Ḥijja 1301 (≈ 22 Sept 1884). Preceded by a taqrīẓ and a chronogram poem by ʿAbd al-Qādir Adhamī (pp. 155–159). The scan is of a Süleymaniye copy (stamp: Hacı Mahmud Ef. 4219). Lemmata marked by ornaments; unvowelled.	commentary (lemmata)	no	PD (author d. 1888; print 1884)	https://archive.org/details/20220917_20220917_1449 (leaf n = pp. 2n−2, 2n−1 approx.; p. 160 = n81)
H	Ali Hussain, Litanies of the Greatest Master (ISCA 2022), «Ḥizb al-wiqāya li-man arāda al-wilāya», book pp. 23–40 (PDF +18). No sources named.	modern ed. + translation	fully	© 2022: private check witness	a private copy; page renders in the private layer
IAC	ibnalarabi.com awrād id 47, «الدور الأعلى والكنز الأغلى»	digital	yes	©: check only	https://ibnalarabi.com/awrad/index.php?id=47
TF	Taji-Farouki, A Prayer for Spiritual Elevation and Protection (Anqa 2006): critical text	critical ed.		©	not on disk (acquire; do not use the z-lib upload)
B	Berlin SBB, Landberg 737	MS		likely PD	not checked (Qalamos bot-check)

2. Base and why

The survey proposed D as reading text with Q as second PD witness, promoting Q "if its imprint is confirmed and its lemmata complete". Q's imprint is now confirmed (Damascus 1301/1884), but Q is unvowelled, splits the text into lemmata separated by glosses, and occasionally lemmatises a variant list (e.g. p. 51); D is continuous, nearly fully vowelled, and carefully written. So D stays the base, and Q is the controlling second witness. The two belong to the same recension (both lack the long «ارفع قدري … كهيعص حمعسق …» passage that IAC prints and that Q, p. 94, calls an addition "in some copies"; both have يا رؤوف, تدرعوا, بلطائف عواطف, الناجين والراجين).

3. Collation

D transcribed from the w2000 images (split per page, 1.6× crops), then re-read from full-page crops (1 correction: اَسْأَلُكَ).
D ↔ IAC automatic skeleton comparison: 64 difference units (IAC is longer: 879 vs 782 words, mostly the closing insertion).
Q: lemmata checked from the images at every D/IAC disagreement (pp. 10–11, 22–25, 30–35, 38–39, 42–43, 46–47, 50–65, 68–69, 84–87, 92–95); readings recorded in uncertain.
H: read from page images: 38 comparison units in comparison (short readings, attributed).

4. Decisions (substantive)

One consonantal change to D: passage 7, بِذِكْرِ اللّٰهِ → اِلٰى ذِكْرِ اللّٰهِ, restoring the quotation of Q 39:23; Q, H and IAC all read إلى. (D assimilates the verse to 13:28, which is quoted two invocations later.)
Everything else as in D. D's own marginal variants (بنصر الله, قلوب, ثبات/تمكين, التقوى, من آيات الله, يا حليم, وقبرا منيرا) are listed in uncertain; several are the readings of Q and H.
Mechanical (8): rosettes, head-piece, catchwords, four line-end wāws.

5. Quotations verified

39 entries (38 quran, 1 allusion), each verified against Tanzil; all exact on the skeleton except the vocative epithet ذا الجلال والإكرام (55:27, allusion). The quotations are kept in D's spelling and vowels (D is vowelled), with the Tanzil text stored beside them.

6. Vowelling

D's marks kept; AI (prepare.py) fills bare letters (masked). The four words of the 39:23 restoration are vowelled by us.

7. Segmentation and word IDs

15 passages: 0 basmala; 1–13 = the 33 invocations in groups of 2–3 (40–71 words); 14 = closing (78 words). Analysis prefix d1.

10. Translation

AI (translate.py dawr-ala opus), glossary in dawr-ala-meta.json (the asyndetic noun chains are genitive series).

11. Rights and private layers

12. Open questions / to review

Identify D's library and shelfmark (ask the uploader or match the illumination); read the owner's seal.
Acquire Taji-Farouki 2006 (the critical text) and compare; check Berlin Landberg 737.
Q's own variant notes («وفي نسخة …», pp. 30, 51 and elsewhere) should be collected in full for the apparatus; only those bearing on D/IAC differences were read.
Nafiz Paşa 702 contains the Dawr in each day's sequence (see awrad-ahad.md): a further MS witness.

13. Change log

2026-09-28: D transcribed (two readings); Q imprint read and lemmata collated at the disagreements; H and IAC compared; base, meta and record written.
2026-09-28: pipeline run: prepare.py (AI added 2 marks; letters verified unchanged), analyze.py d1 (779 words, 517 with root, 47 vowel conflicts), translate.py opus (15/15).