About this text: The Spirit of Holiness

روح القدس

Ibn ʿArabī (560–638/1165–1240)

His portraits of the saints who taught him in al-Andalus and the Maghrib, with Fāṭima of Seville, each on the atlas.

On the Platonic Current: Ibn ʿArabī

In the reader

99 passages · ~65 min · audio · 10 Quran quotations

6,448 words

Audio: Arabic and English
Published translation: none (the English is AI, marked as such)
Quran quotations: 10

Not yet: commentaries.

Read it →Grammar practice Study sheet (print)

Difficulty

some rare 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 4.1 letters · AI vowelling on 99% 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 master (shaykh) as the living guide on the Wayشيخshaykhroot شيخ
The friends of God and their hidden ranksأولياءawliyāʾroot ولي
Spiritual will (himma) acting at a distanceهمّةhimmaroot همم
Unveiling between masters across distanceكشفkashfroot كشف
Service (khidma) and keeping companyخدمةkhidmaroot خدم
Fāṭima's love of God without tearsمحبّةmaḥabbaroot حبب
The jurists (fuqahāʾ) and the poor (fuqarāʾ)فقهfiqhroot فقه
Invocation (dhikr) and the recited Fātiḥaذكرdhikrroot ذكر

What each theme is here

The master (shaykh) as the living guide on the Way. The book is a gallery of the men and women Ibn ʿArabī sat with in al-Andalus and the Maghrib: how each met him, what each asked of him, and what he learned in their company.
The friends of God and their hidden ranks. Several teachers are named as holders of hidden offices: one of the four Pillars (awtād) by whom God holds the worlds, or one of the Substitutes (abdāl). Abū Jaʿfar reads the Quran's cradle and pegs as ranks of believers, knowers and prophets.
Spiritual will (himma) acting at a distance. The saints bind passing thoughts (khawāṭir) by their will, draw a distant man to a meeting, and eat so that an absent man is fed, and the text reports each case with named witnesses.
Unveiling between masters across distance. Masters know one another's thoughts and states across journeys of forty-five days, and the young Ibn ʿArabī sees his teacher before him at home and receives answers to his questions.
Service (khidma) and keeping company. Learning comes through serving and sitting with the master: al-Kūmī carries out each disciple's discipline alongside him, and Ibn ʿArabī builds Fāṭima of Seville a reed hut with his own hands.
Fāṭima's love of God without tears. Fāṭima, in her nineties, is distraught with love, plays the tambourine for joy, and asks how lovers who weep can claim to love the One who is always present to them.
The jurists (fuqahāʾ) and the poor (fuqarāʾ). Ibn ʿArabī honours jurisprudence and the scholars who act on what they know, while he attacks worldly jurists who deny the friends of God, and he shows the reasoning of one such judge collapsing into ignorance.
Invocation (dhikr) and the recited Fātiḥa. The first master is found always in invocation, and Fāṭima gives the Opening of the Book an embodied form of air and sends it on an errand.

Connections

Lineage 5

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

The Quran, sūra 1, al-Fātiḥa, as recited by Fāṭima of SevilleQuran and hadith · firm
Fāṭima recites the Fātiḥa with Ibn ʿArabī and, he reports, gives it a form made of air that she sends to bring back an absent husband. The episode is a direct use of the sūra held in the library, and Austin's translation of this book presents it.
Carried byالفاتحةal-Fātiḥaroot فتح“the Opening”
In the library:al-Fātiḥa
- R. W. J. Austin, Sufis of Andalusia: The Rūḥ al-quds and al-Durrat al-fākhirah of Ibn ʿArabī (1971): English translation of this book, including the account of Fāṭima and the Fātiḥa
Ibn ʿArabī, al-Futūḥāt al-makkiyya: the Abyssinian companion ʿAbd Allāh BadrSufism · firm
ʿAbd Allāh Badr al-Ḥabashī, who travels with Ibn ʿArabī through several of these portraits, is the same companion praised in the introduction to the Meccan Openings. The two texts belong to one documented circle of teachers and companions.
Carried by“ʿAbd Allāh Badr al-Ḥabashī”
In the library:al-Futūḥāt al-makkiyya ¶66 al-Futūḥāt al-makkiyya ¶65
- Claude Addas, Quest for the Red Sulphur: The Life of Ibn ʿArabī (1993): reconstructs Ibn ʿArabī's teachers and companions, including Badr al-Ḥabashī, from this book and the Futūḥāt
Abū Madyan Shuʿayb (d. 1198) and the Maghribi Sufism of his circleSufism · firm
Abū Madyan is the master behind many of these portraits. Al-Kūmī, al-Mawrūrī and Mūsā al-Sīdarānī were his companions, and Ibn ʿArabī received messages from him without ever meeting him. The book is one of the main sources for his circle.
Carried by“Abū Madyan”
- Vincent J. Cornell, The Way of Abū Madyan: Doctrine and Poetry (1996): life, teaching and disciples of Abū Madyan
- Vincent J. Cornell, Realm of the Saint: Power and Authority in Moroccan Sufism (1998): the Maghribi saintly milieu and its networks of masters in Ibn ʿArabī's time
al-Ḥakīm al-Tirmidhī, Sīrat al-awliyāʾ (The Life of the Friends of God), on the hierarchy of saintsSufism · probable
The Pillars and Substitutes named here belong to a doctrine of hidden saintly ranks that Ibn ʿArabī develops from earlier Sufi writing, and Tirmidhī's treatise is a chief source he engaged. His own Seal of the saints, in the Ringstone of Seth, builds on the same doctrine.
Carried byأوتادawtādroot وتد“Pillars, Substitutes”
In the library:Faṣṣ Shīth ¶14 Faṣṣ Shīth ¶15
- Michel Chodkiewicz, Le Sceau des saints: prophétie et sainteté dans la doctrine d'Ibn Arabî (1986): Ibn ʿArabī's doctrine of sainthood and its hierarchy, and his debt to al-Ḥakīm al-Tirmidhī
- Bernd Radtke and John O'Kane, The Concept of Sainthood in Early Islamic Mysticism (1996): translation of Tirmidhī's treatise on the friends of God
al-Qushayrī, al-Risāla (The Epistle on Sufism)Sufism · probable
Ibn ʿArabī names the Epistle himself, saying he had met the Way through a living master before he had read it. The Risāla, with its lives of the early Sufis, is the standard model that his collection of portraits both follows and sets against a living experience.
Carried byرسالةRisāla“al-Qushayrī's Epistle”
- R. W. J. Austin, Sufis of Andalusia: The Rūḥ al-quds and al-Durrat al-fākhirah of Ibn ʿArabī (1971): translates the passage in which Ibn ʿArabī mentions al-Qushayrī's Epistle

Resonance, not influence 6

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

Plato, Symposium: Diotima of Mantinea teaching SocratesPlatonism · probable
In both texts an older woman instructs a young man who will become the great teacher of his tradition in matters of love. Fāṭima calls herself Ibn ʿArabī's divine mother, and Socrates presents Diotima as the one who taught him. No influence is claimed.
Carried byΔιοτίμαDiotima“the woman who teaches love”
In the library:Symposium 201d Symposium 212b
al-Ghazālī, The Niche of Lights: the heart as a lampSufism · suggestive
Ibn ʿArabī sees al-Kūmī in a dream with his breast split open and a lamp shining inside it like the sun, and al-Rundī is found at prayer as a column of light. These images recall al-Ghazālī's exposition of the lamp of the Light Verse, although the text does not cite him here.
Carried byسراجsirājroot سرج“lamp”
In the library:Mishkāt al-anwār ¶34 Mishkāt al-anwār ¶120 Path: Light and its veils
The Sayings of the Desert Fathers (Apophthegmata Patrum)Eastern Christianity and Hesychasm · probable
Both are collections of short accounts of named holy men and women: their austerities, their few words to a disciple, their foresight, and their contests with worldly clergy or scholars. The likeness lies in form and in the ideal of the elder, with no transmission claimed.
Carried byἀπόφθεγμαapophthegma“the saying of the elder”
The Transmission of the Lamp (Jingde chuandeng lu, 1004): lives of the Chan mastersBuddhism · probable
The Chan collection presents enlightenment as passed from master to disciple in encounters, retorts and silences, much as Ibn ʿArabī records the Way as passing through meetings with living teachers. The two arose independently.
Carried by“transmission from master to disciple”
Hasidic tales of the rebbes, as collected in Martin Buber, Tales of the HasidimKabbalah and Jewish mysticism · probable
Hasidic tales, like these portraits, tell of masters who read a visitor's thoughts, act at a distance through prayer, and are recognised by the humble while learned men doubt them. The resemblance is one of genre and religious type.
Carried by“the wonder-working master”
Porphyry, Life of PlotinusNeoplatonism · suggestive
Porphyry records his teacher's habits, his foresight about his students, and his few ecstatic unions, which is close in kind to Ibn ʿArabī's record of his masters. Plotinus's own account of the soul's return is held in the library, but the Life itself is not, and no link between the two biographical works is claimed.
Carried byβίοςbios“life of the master”
In the library:Ennead VI.9, ch. 11

Contrast 3

An instructive opposite: the difference teaches something about both.

Ibn Ṭufayl, Ḥayy ibn Yaqẓān: the solitary knower without a teacherFalsafa (Arabic philosophy) · firm
Written in the same Almohad West in the same years, Ibn Ṭufayl's tale has a child reach God alone on an island by observation and reasoning. Ibn ʿArabī's book shows a young man formed entirely through the company, service and discipline of many named masters.
Carried by“solitude and company”
In the library:Ḥayy (Ibn Ṭufayl) ¶84 Ḥayy (Ibn Ṭufayl)
Ibn Sīnā, the Ode on the Soul: the dove that weeps for the dwellings aboveFalsafa (Arabic philosophy) · probable
In Ibn Sīnā's ode the soul's longing takes the form of tears for a lost home. Fāṭima of Seville mocks lovers who weep, since the One they love is present to them in every thing and in every moment.
Carried byبكاءbukāʾroot بكي“weeping”
In the library:al-ʿAyniyya ¶8 Tarjumān al-ashwāq ¶53 Path: Love: the soul's longing back
The Ājurrūmiyya and the learning of the schoolsArabic grammar and linguistics · probable
The school path builds knowledge through fixed definitions and rules taught to boys, of the kind Abū al-Ḥasan taught at Carmona before he turned to the jurists. Ibn ʿArabī places the Way's knowledge in states, service and unveiling received from God, and he criticises those who dispute about terms they have never lived.
Carried by“learning by rule and learning by tasting”
In the library:al-Ājurrūmiyya, ch. 1

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 OpenITI text (O)OpenITI (barzakh), from ibnalarabi.com · UNVERIFIEDUNVERIFIED

By: OpenITI (barzakh), from ibnalarabi.com (digital transcription) · UNVERIFIED
Source:: OpenITI barzakh 0638IbnCarabi.RuhQuds.IAC00030-ara1 (source ibnalarabi.com): a typed text of an unidentified modern print (probably a Beirut reprint); lines 996–1863 selectively · link ↗
In the reader:: In full as corrected, each passage linked to its OpenITI line: 10 portraits (Austin §§ 1, 2, 3, 6, 14, 17, 18, 19, 54, 55)
Licence:: No licence stated (OpenITI staging repository; OpenITI releases are CC BY-NC-SA 4.0). The work is public domain
Notes: Unvowelled (Quran in a modern vowelling). A sound text marred by one systematic fault: a final alif (or final letter) is lost in many words; every such form was restored only where C has the full form.
UNVERIFIED:: The licence of the OpenITI barzakh file IAC00030 is not stated; the print behind it, and its date, are unidentified.

The Cairo lithograph (C), 1281/1865al-Maṭbaʿa al-ḥajariyya al-fāʾiqa al-laṭīfa · 1281/1865Public domain

By: al-Maṭbaʿa al-ḥajariyya al-fāʾiqa al-laṭīfa (printer) · 1281/1865
Source:: Risālat Rūḥ al-quds fī munāṣaḥat al-nafs, Cairo: al-Maṭbaʿa al-ḥajariyya al-fāʾiqa al-laṭīfa, early Dhū l-Qaʿda 1281 [March 1865], lithograph, 104 pp. Printed from MS Yaḥyā Ef. 2605 (Austin, Introduction). Copy: National Library of Israel, SC 56 C 5545; pp. 44–52, 60–65, 67–71, 77–78 read · link ↗
In the reader:: Its adopted readings are published with their page (101 changes to O); 7 readings recorded but not adopted
Licence:: Public domain (1865); scan uploaded by a third party from the NLI copy, no licence stated on the scan
Notes: Sparsely vowelled. Its purely orthographic habits (no hamza, final ى, tā/ة, missing dots) are not recorded. It preserves the heading of Ibn Qassūm's portrait (p. 52), which O lacks.

Fāṭima in the Futūḥāt, ch. 178: the OpenITI text (OF)Dār Iḥyāʾ al-Turāth al-ʿArabī / OpenITI · 1418/1998Open licence

By: Dār Iḥyāʾ al-Turāth al-ʿArabī / OpenITI (print and digitisation) · 1418/1998
Source:: OpenITI 0638IbnCarabi.FutuhatMakkiyya.JK009237-ara1 (Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1418/1998), ll. 59440–59469 (page marker V02P341) · link ↗
In the reader:: Passages 93–99 (Fāṭima bint Ibn al-Muthannā, the Fātiḥa story), corrected against M
Licence:: OpenITI: CC BY-NC-SA 4.0
Notes: A typed text with systematic hamza errors (أن for إن, ألا for إلا, أمرأة).

al-Manṣūb's edition of the Futūḥāt (M), on the Konya autographʿAbd al-ʿAzīz Sulṭān al-Manṣūb · UNVERIFIEDCopyrighted: cited only

By: ʿAbd al-ʿAzīz Sulṭān al-Manṣūb (editor) · UNVERIFIED
Source:: al-Futūḥāt al-Makkiyya, ed. ʿAbd al-ʿAzīz Sulṭān al-Manṣūb (12 vols., on the Konya autograph), vol. 6, pp. 26–27 (autograph ff. 14a–15b in his margins) · link ↗
In the reader:: Cited only: 23 changes to OF from M (20 orthographic, 3 substantive: فماذا, أبعث, اعتنى)
Licence:: © the editor; released by him free for individual use (archive.org description). Verification only: text and vowels not reproduced
UNVERIFIED:: The year of al-Manṣūb's edition is not recorded in the repo.

Our edition

Our edition: O corrected against C (and OF against M)Claude (AI) · 2026-09-28AIOur work

By: Claude (AI) (page-by-page reading of C's images against O, by eye; close crops where doubtful) · 2026-09-28
Source:: data/sources/ruh-quds-teachers-base.json (changes, variants, uncertain, comparison); text record docs/texts/ibn-arabi-ruh-quds.md
In the reader:: In full, 99 passages (n = 1–99 across the selection), each with its portrait, place on the atlas and C's printed pages
Licence:: Ours
Made by:: UNVERIFIED (the text record says "Claude" without naming the model), 2026-09-28 (AI reading of the lithograph's page images, 28 Sept 2026)
Notes: 124 changes in all: 101 to O from C (92 restorations of lost letters or words, 8 orthographic, 1 haplography) and 23 to OF from M; 7 readings of C not adopted; 9 doubts where O and C agree. Mechanical by rule: 11 × بـ"X → بX, 53 quotation marks around names, 6 spaces before commas. Not a keyed double transcription: a person should re-read C's pages.
UNVERIFIED:: The model that read the Cairo lithograph against O is not named in the text record.

Published translations

R. W. J. Austin, Sufis of AndalusiaR. W. J. Austin · 1971Copyrighted: cited only

By: R. W. J. Austin (translator) · 1971
Source:: R. W. J. Austin (tr.), Sufis of Andalusia (1971; Routledge 2013)
In the reader:: Never shown. His section numbers (§) name the portraits and the atlas ids; his name forms are used in the reader's labels; notes in the private layer
Licence:: In copyright: private comparison only, cited only
Notes: Austin's base is Istanbul University Library MS A 79a (600 H, read to the author).

AI layers

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

By: Claude (AI) (vowelling) · 2026-09-28
In the reader:: Underlined in amber in the reader (6,383 of 6,448 words carry at least one AI mark)
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (scripts/recitals/prepare.py ruh-quds-teachers (headless, model opus); date = first commit of app/src/data/ruh-quds-teachers.json)
Notes: Neither O nor C is vowelled (C sparsely): the AI supplied the vowels, 99/99 passages (passage 84 re-run alone after failing the letter check), and recorded 434 ambiguities. Quran from Tanzil. No authoritative vowelled edition available for comparison. 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 ruh-quds-teachers opus; date = first commit of app/src/content/ai/ruh-quds-teachers.json (the file has no generatedOn))
Notes: Translated from the Arabic with the glossary in data/sources/ruh-quds-teachers-meta.json; 99/99 passages. Not a published translation; not scholar-reviewed. Austin was not given to the model.

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/ruh-quds-teachers.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 (564 notes)
Licence:: Ours; marked AI
Made by:: Claude (Opus; exact version not recorded), 2026-09-28 (made with the translation (app/src/content/ai/ruh-quds-teachers.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/ruh-quds-teachers.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 ruh-quds-teachers.json ruh-quds-teachers-analysis.json r1) · 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. 6,448 tokens analysed, 4,146 with a root, 734 distinct roots, 262 vowel conflicts with the AI vowelling. Date: first commit of data/sources/ruh-quds-teachers-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: 8 quotations replaced verbatim from Tanzil; 11 allusions left as written; 7 hadith identified (their collection references are AI-supplied, to verify). Automatic, not generative AI. Date: first commit of app/src/data/quran-refs/ruh-quds-teachers.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/ruh-quds-teachers-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/ruh-quds-teachers-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	Rūḥ al-quds fī munāṣaḥat al-nafs (روح القدس في مناصحة النفس, "The Spirit of Holiness in the Counselling of the Soul") · Muḥyī al-Dīn Ibn ʿArabī (560–638 / 1165–1240) · written at Mecca, completed Rabīʿ I 600 / Nov. 1203 (colophon of C), addressed to Abū Muḥammad ʿAbd al-ʿAzīz al-Mahdawī of Tunis
Part added	A selection from the second part (the portraits of the saints he met in al-Andalus and the Maghrib): 10 complete portraits (Austin §§ 1, 2, 3, 6, 14, 17, 18, 19, 54, 55), plus Fāṭima bint Ibn al-Muthannā's portrait in the Futūḥāt, ch. 178. 6,492 words (Rūḥ 6,080 + Futūḥāt 412) in 99 reading passages
Library id	`ruh-quds-teachers` · word-id prefix `r1` · files `data/sources/ruh-quds-teachers-{base,meta}.json` → `ruh-quds-teachers.json` (vowelled) → `ruh-quds-teachers-analysis.json`
Reader route	`/read/ruh-quds-teachers` (not yet registered, see §12) · apparatus `/read/ruh-quds-teachers/notes` (proposed)
Status	working edition · consonantal text collated against C by AI reading of the page images (28 Sept 2026) · reviewed by: —

The portraits in this selection:

#	Portrait	Austin § (p.)	Atlas id · place	Passages	C pp.
1	Abū Jaʿfar al-ʿUraynī, "the first I met on the Way"	1 (63)	`ruh-quds:1` · seville	1–12	44–46
2	Abū Yaʿqūb Yūsuf b. Yakhlaf al-Kūmī, "our shaykh and imam"	2 (69)	`ruh-quds:2` · seville	13–26	46–49
3	Ṣāliḥ al-ʿAdawī	3 (73)	`ruh-quds:3` · seville	27–30	49–50
4	Abu-l-Ḥajjāj Yūsuf al-Shubarbulī	6 (79)	`ruh-quds:6` · aljarafe	31–39	51–52
5	Abū Muḥammad ʿAbdallāh al-Mawrūrī (the text: al-Marwazī), with the digression on jurists	14 (101)	`ruh-quds:14` · seville (+ marchena)	40–68	60–65
6	ʿAbdallāh b. Jaʿdūn al-Ḥinnāwī, one of the four Pillars	17 (114)	`ruh-quds:17` · fez	69–71	67–68
7	Abū ʿAbdallāh Muḥammad b. Ashraf al-Rundī, one of the Substitutes	18 (116)	`ruh-quds:18` · rota (+ ronda)	72–81	68–70
8	Mūsā Abū ʿImrān al-Sadrānī, bearer of Abū Madyan's message	19 (121)	`ruh-quds:19` · seville	82–86	70–71
9	Shams, Umm al-Fuqarāʾ, of Marchena	54 (142)	`ruh-quds:54` · marchena	87	77–78
10	Fāṭima bint Ibn al-Muthannā of Seville (Rūḥ)	55 (143)	`ruh-quds:55` · seville	88–92	78
11	Fāṭima bint Ibn al-Muthannā, in the Futūḥāt, ch. 178 (the Fātiḥa story)	55	`ruh-quds:55` · seville	93–99	M 6:26–27

Abū Madyan has no portrait of his own in Rūḥ al-quds (Ibn ʿArabī never met him in the body). He is present in portraits 2, 4, 5 and above all 8, where al-Sadrānī brings his message that their meeting would be of spirits, not bodies (passages 82–84). Atlas: the Abū Madyan entry (n = null, place bejaia). "Abū ʿAbdallāh al-Mawrūrī": there is no separate portrait of that name. Abū Madyan addresses ʿAbdallāh al-Mawrūrī as "yā Abā ʿAbdallāh" (passage 41); the portrait itself names him Abū Muḥammad ʿAbdallāh. Fāṭima: in Rūḥ al-quds her portrait is folded into Shams's ("and likewise I met Fāṭima…"); we split it at that sentence. Her fuller portraits are in the Futūḥāt (ch. 178, added here) and in al-Durra al-fākhira (not openly available; Austin translates its extract).

1. Witnesses

Siglum	Witness	Kind	Vowelled?	Licence	Location / hash
O	OpenITI barzakh `0638IbnCarabi.RuhQuds.IAC00030-ara1`, from ibnalarabi.com. A typed text of a modern print (not identified; its typography, `اللّه` and eulogies in parentheses, suggests a Beirut print). Carries no page or section numbers.	digital	no (Quran in a modern vowelling)	no licence stated (OpenITI staging repo; OpenITI releases are CC BY-NC-SA 4.0); the work is PD	local copy, sha256 `be939d70…0616`; https://github.com/OpenITI/barzakh/blob/6b19bdc83141c0388b134a640b1e75bba0d450ca/0638IbnCarabi.RuhQuds.IAC00030-ara1
C	Risālat Rūḥ al-quds fī munāṣaḥat al-nafs, Cairo: al-Maṭbaʿa al-ḥajariyya al-fāʾiqa al-laṭīfa, early Dhū l-Qaʿda 1281 [March 1865], lithograph, 104 pp. (colophon, p. 104). Printed from MS Yaḥyā Ef. 2605 (Austin, Introduction). Copy: National Library of Israel, SC 56 C 5545 (barcode 000200405926). = "the Cairo print".	early print (lithograph)	sparsely	public domain (1865); scan on archive.org uploaded by a third party (no licence stated on the item)	https://archive.org/details/20230520_20230520_2306 (108 images; image = printed page + 1). Page images read at IA's BookReader scale 1.
OF	OpenITI `0638IbnCarabi.FutuhatMakkiyya.JK009237-ara1` (Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1418/1998), ll. 59440–59469 (page marker V02P341)	digital	no	OpenITI (CC BY-NC-SA 4.0)	https://github.com/OpenITI/0650AH/blob/master/data/0638IbnCarabi/0638IbnCarabi.FutuhatMakkiyya/0638IbnCarabi.FutuhatMakkiyya.JK009237-ara1#L59440
M	al-Futūḥāt al-Makkiyya, ed. ʿAbd al-ʿAzīz Sulṭān al-Manṣūb (12 vols., on the Konya autograph), vol. 6, pp. 26–27 (autograph ff. 14a–15b in his margins)	critical edition	yes	© the editor; released by him free for individual use (archive.org description). Verification only; text and vowels not reproduced	https://archive.org/details/baha-2026-07
—	Not used: (a) Damascus 1964 (ed. Maḥmūd Maḥmūd al-Ghurāb, from the al-Jazāʾirī MS collated with C): not found lawfully online; (b) Maḥmūd Bījū's Damascus edition (c. 2004; based on two prints "one taken from the other", i.e. C and the 1964?) is on archive.org (`20230929_20230929_2142`) but is a third-party upload of an in-copyright book: not used; (c) the Beirut Majmūʿat rasāʾil Ibn ʿArabī (Dār al-Maḥajja al-Bayḍāʾ) likewise (`1_20200702_20200702_1113`); (d) an AskZad copy (`AAskZad-1147344`, ed. Ḥāmid Ṭāhir) is from a commercial database: shadow source, not opened. (e) Asín Palacios printed the Arabic from Escorial MS 741 (Madrid 1939); Asín d. 1944, so PD in Spain since 2025: a possible third witness if a scan exists. (f) The authority is Istanbul University Library MS A 79a (600 H, read to the author, with his marginal corrections and nine samāʿ; Austin's base).
—	Translation (private comparison only): R. W. J. Austin, Sufis of Andalusia (1971; Routledge 2013). Notes in the private layer.	translation		©	user's own PDF

2. Base and why

O was given as the base (it is on disk, in the atlas already, and line-linkable). It is a sound text marred by one systematic fault: a final alif (or final letter) is lost in many words (لا→ل, ما→م, هذا→هذ, كذا→كذ, أبا→أب, tanwīn -an: أبدا→أبد, شيئا→شيئ, and final -nā: عندنا→عندن). Every such form in the selection was restored only where C has the full form, and each restoration is logged. C is public domain, so its adopted readings are published with their page. Futūḥāt section: base OF, corrected against M (weight: M is a critical edition on the autograph; OF is a typed text with systematic hamza errors: أن for إن, ألا for إلا, أمرأة).

3. Collation

Method: the ten portraits (O lines 996–1863 selectively) read side by side with C's page images, pp. 44–52, 60–65, 67–71, 77–78, by eye (Claude, AI reading of the lithograph, 28 Sept 2026). Close crops were made where a reading was doubtful (e.g. فتقايا p. 47, السبريلي p. 51, the مهاد/أوتاد sequence p. 46). Not a double keyed transcription: a person should re-read the pages.
C's purely orthographic habits (no hamza, final ى for ي, تا/ة, missing dots) are not recorded as variants.
Script: build_base.py (scratchpad of this session; the logic is summarised here, it is not a repo script).
Results: 101 changes to O from C (92 restorations of lost letters/words, 8 orthographic, 1 haplography), 7 readings of C recorded but not adopted (variants), 9 flagged doubts where O and C agree (uncertain). Futūḥāt: 23 changes to OF from M (20 orthographic, 3 substantive: فماذا, أبعث, اعتنى).
Mechanical clean-up (by rule): 11 × بـ"X → بX; 53 quotation marks around names removed; 6 spaces before commas removed.

4. Decisions (substantive)

All 124 are in ruh-quds-teachers-base.json → changes (passage, from, to, context, C page, type, reason). Examples:

Where	Reading adopted	O had	Reason	By
p. 5 (ʿUraynī)	وصاح وطرأ عليه حال	وصار	C; صار leaves the verb without predicate	AI, from C p. 45
p. 7	فإنك مقر بها معترف لا أنساها الله لك	مقربها … أنساه	word division + lost alif; C	AI, C p. 45
p. 15 (Kūmī)	فتقايأ فيهما لبنا	فتقي	truncated form; C فتقايا (close crop)	AI, C p. 47
p. 49 (Mawrūrī)	الشكاز الباغي	الباعي	"of Bāgha" (Priego), as in his own portrait; C	AI, C p. 61
p. 49	ومشى بي عليها … الرحا	عليه … الرح	pronoun = المقامات; C	AI, C p. 61
p. 87 (Shams)	وكنت أفرح لها بذلك لها بركات كثيرة	— (لها missing)	haplography; C	AI, C p. 77
p. 91 (Fāṭima)	فقيل لها	فقيل له	said to her; C	AI, C p. 78
p. 98 (Futūḥāt)	حيث اعتنى بي	أعتني	perfect, subject God; M	AI, M 6:26

Kept as printed but flagged (both witnesses agree): المروزي (Austin: al-Mawrūrī), السبريلي (the Futūḥāt has الشبربلي … قرية … تسمى شبربل = al-Shubarbulī), السيدراني (Austin: al-Sadrānī), أبو يعقوب الكوفي in the Qāf episode (surely al-Kūmī), فاطمة بنت أبي المتنبي (the Futūḥāt: بنت ابن المثنى القرطبي), فترعني ذلك (sense doubtful), البابين (unidentified). Reader labels use the scholarly forms; the text keeps the witnesses'. Finding for the atlas: C preserves the heading of Ibn Qassūm's portrait («ومنهم … أبو عبد الله محمد بن قسوم», p. 52), which O lacks; the atlas entry n = 7 took the name from Austin and can now cite C.

5. Quotations verified

Against the Tanzil Uthmani text, replaced verbatim: 8 quotations: 78:6–7 and 78:38–39 (passage 11, the imam's recitation of al-Nabaʾ), 3:66 (56), 2:204 (57), 6:116 and 38:24 (65), 51:57 (79), 28:25 (85, "lā takhaf, najawta…": Abū Madyan's greeting to Mūsā). 11 allusions recorded, left as written (5:54, 95:5/83:18, 28:26/18:71, 20:130, 18:65, 12:53, 3:7, 12:56, 6:59, and two stock formulas). 7 hadith identified (the one who passes in front of a person praying; "I am the master of the children of Adam"; "when God loves a servant He tries him"; "the heart of the Qurʾān is Yā Sīn"; the seventy thousand; "whomever God wills good…"; the judge who exercises ijtihād): collection references are AI-supplied, to verify. A skeleton search of all 99 passages against the whole Quran (the quran_refs.py method, run privately without writing to app/) found no further quotation. scripts/quran_refs.py itself has not been run for this text (it needs the text registered, see §12).

6. Vowelling

Source: none in O or C (C sparsely); AI vowelling by scripts/recitals/prepare.py (Claude Opus, headless, 3 workers), every letter checked unchanged; per-character vowelMask (t = source, a = AI). Quran from Tanzil.
Comparison with an authoritative vowelled edition: none available for Rūḥ al-quds. Futūḥāt: M is vowelled (private comparison possible, not done).
Note: prepare.py's system prompt names "Mehren's edition" and its آ rule is Mehren-specific; the letters check treats آ = ا, so any such change is logged in changes as "mechanical" and should be reviewed.

7. Segmentation and word IDs

99 passages, n = 1–99 continuous across the selection; each passage carries label ("name (i/k)"), portrait {key, name, ar, austin, place, placeName}, atlasId (ruh-quds:<Austin §>), source, sourceUrl (O line), and C's printed pages. Passages 40–90 words (a few 29–38 at portrait ends; one of 94). Two editorial breaks in the Mawrūrī digression (before «ثم إن في المسألة» and «هلا قال عند»). Word ids: r1:<passage>:<token> (analyze.py).

8. Analysis layer

scripts/fusus/analyze.py ruh-quds-teachers.json ruh-quds-teachers-analysis.json r1 (CAMeL Tools): 6,448 tokens analysed, 4,146 with a root, 734 distinct roots, 262 vowel conflicts between CAMeL and the AI vowelling. The unresolved "roots" are the usual particles (ف.#, ع.ل.# = على, ل.#, #.ل.# = الله …), the same pattern as the Ghurba. Vowelling run (prepare.py): 99/99 passages vowelled (passage 84 failed the letter check 3× in the batch; re-run alone with the same prompt, passed), 434 ambiguities recorded by the model; no آ→ٱ changes.

9. Commentaries aligned

None (the work has no classical commentary). Parallel accounts: the Futūḥāt (Fāṭima, Shams, Abu-l-Ḥajjāj al-Shubarbulī named in ch. 178) and al-Durra al-fākhira (not openly available).

10. Translation

AI (Claude Opus) via scripts/recitals/translate.py ruh-quds-teachers opus, from the Arabic, with the glossary in ruh-quds-teachers-meta.json (walī, abdāl, awtād, quṭb, ḥāl, maqām, karāma, kashf, himma, firāsa, malāmatiyya, futuwwa, futūḥ, places…). Its system prompt names other works' translators; Austin was not given to the model. Austin (1971) is compared privately only.

11. Rights and private layers

Published: O's text as corrected; C's readings (PD); Tanzil. Private: Austin (notes only), M (readings adopted are cited, M's text/vowelling not reproduced).

12. Open questions / to review

A person to re-read C's pages against the edition (the collation is an AI reading). Priority: the 7 variants and 9 doubts.
Acquire the Istanbul MS A 79a (autograph-certified) or the Damascus 1964 edition; look for a scan of Asín 1939 (PD in Spain).
Austin's "I, with two of my companions, built a hut" vs O/C/Futūḥāt "with my own hand" (private note): check the Istanbul MS.
Wiring (needs changes to shared files, not made): scripts/register_text.py ruh-quds-teachers r1 "Rūḥ al-quds: portraits" (edits build_data.py + quran_refs.py), an entry in app/src/lib/library.ts, then scripts/quran_refs.py ruh-quds-teachers. prepare.py drops the per-passage label/portrait/atlasId/source fields: they were merged back into ruh-quds-teachers.json after the run (a rerun would drop them again). translate.py writes an Ibn Zayla commentary stub into app/public/data/commentaries/ruh-quds-teachers.json (count 0): harmless but misleading.
Atlas link: the atlas has no URL state; see the report for the proposed ?layer=people&person=<n> wiring.

13. Change log

2026-09-28: record created; witness survey; C located (NLI copy of the Cairo 1281 lithograph); 10 portraits + Futūḥāt ch. 178 established; 124 changes; Quran verified; AI vowelling, analysis and translation run.