"The Šīʿite Qurʾān": A Reconsideration of Goldziher's Interpretation

Author(s): Joseph Eliash

Source: Arabica, T. 16, Fasc. 1 (Feb., 1969), pp. 15-24
Published by: BRILL
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 <THE 'TE QUR'AN)):
cI
A Reconsiderationof Goldziher'sInterpretation*
BY

JOSEPH ELIASH

JNconnection with the S-jc attitude to the Qur'dn several

problemsarise,such as the concept of the nature of the Quradn as
God's created word, controversieswith Sunnf commentators on the
historical causes of the descent of the Qur'anic verses (asbdbal-
tanzil) and subsequently their interpretation, but in this essay I
shall attempt to examine the attitude of the ImdmT-S?fijurists
towards the text of the cUtmanic Codex. I shall not discuss their
opposition to this on the basis of variant readings (qird'dt), but
their alleged claims, far-reaching theologically, juridically and
politically, that the text was deliberately corrupted for political
reasons in order to prejudice the rights of the Ahl al-Bayt and that
they had a # genuine?)recension different to that canonized by the
third Caliph.
Goldziher devotes a considerable part of his lectures concerned
with the exegesis of the Qur'dnwhich he delivered in the university
of Upsala in I9I3 1 to this problem and touches on it in the chapter
on the sects in his Vorlesungen2. His conclusions have been un-
questioningly adopted by Islamists hitherto and may be summed
up as follows:
A. The gi'a claim that the 'Utmanic Quyr'n is not the true
Quyr'n as revealed to the Prophet, and that many verses and
certain siiras which glorified 'Ali and asserted the prominent
position of him and his family were omitted by cUtman and that
the order of others was altered. Two of the omitted siiras are:
((The Two Lights)) containing 4I verses and the (<al-walaya)>
containing 7 verses 3.
* Includes material used in a Ph. D. thesis entitled cASIb. Abi Talib in
Itnacasharf-gf c Belief written by the author and accepted by the Senate
of the University of London in June I966.
i. I. GOLDZIHER, Die Richtungen der islamischen Koranauslegung, especially
263-309, reprinted, Leiden I952.
2. I. GOLDZIHER, Vorlesungen iuber den Islam, 20I-78, Heidelberg I9IO.
3. The term & ca as used by Goldziher in this context refers to non-gulat
I6 J. ELIASH [2]

B. 'Ali possessed the complete and authentic copy of the Qur'dn

which is three times longer in text than the cUtmanic Codex; it
also contained explanatory notes compiled on the authority of the
Prophet. This copy called ( Mushaf Fatima)> was given by the
Prophet to his daughter before his death. It was secretly kept by
cAli and the Imdms after him. It disappeared with the Twelfth
Imam on whose reappearanceit will be revealed to the believers 1.
C. In the meanwhile, true believers are to accept the recension of
cUtman until the appearance of the Hidden IMdm2.
Examining the references of Goldziher one finds, besides the
Sunni sources the Tirfh of Yacqflbi3, who is considered as pro-
cAld, a #?St's )>manuscript of the Qur'dn which was discovered in
Bankipore, India, in June I9I2, containing the full text of the
above mentioned sfiras 4 and two articles concerning the siuraof
<(The Two Lights)> published respectively by Garcin de Tassy5
and Mirza Kazembeg 6. In addition to those sources dealing with
genuine or alleged Ss'c material Goldziher, in discussing other

g?ci schools from early Islam to the present time without differentiation,
either doctrinally or historically. His judgement is unequivocal and faithful
to his clarity of expression he states as follows: ((Wenn auch in der Schlciten-
sekte die von einer ihrer extremen Gruppen versuchte Lehre zuriickgewiesen
wird, nach welcher der uberlieferte Koran wegen der Bedenken gegen seine
Authentie und Integritat nicht einmal als Quelle der Religion anerkannt
werden k6nne, so hat sie seit der friihesten Zeit ihres Auftretens im all-
gemeinen die Integritat der cothmanischen Textgestaltung verdachtigt.
Dieselbe, so behaupten die Schiciten, enthalte im Verhaltnis zum echten
Koran Muhammeds Zusatze und wesentliche Textanderungen; anderseits
seien wieder wichtige Stiicke des echten Korans durch Weglassung getilgt
worden >, Die Richtungen der islamischen Koranauslegung, 270, Leiden I952;
and <Alle diese schicitischen Zutaten wurden durch W. St. Clair Tisdall,
vorlaufig nur in englischer tYbersetzung, veroffentlicht. Alles Beweise fur die
fortdauernde schIcitische Voraussetzung eines nicht unerheblichen Mankos
im cothmanischen Koran im Verhaltnis zu dem urspruinglichen echten
Kodex >, op. cit., 27I.
i. idem, 277-8.
2. Cf. N6LDEKE-SCHWALLY, Geschichte des Qurans, 102-3, Leipzig I909;
A. JEFFERY, The Qur'anic Readings of Zaid b. cAli, in Rivista degli Studi
Orientali, XVI (I936), 249; BUHL, Koran, in EI, ed. i; D. RAHBAR, Relation
of Sbica Theology to the Qur'an, in The Moslem World, LI, no 3 (July I96I),
92-8, LII, no i (Jan. I962), 17-2I, no 2 (April I962), I24-8; and HOLLISTER,
The Shica of India, 28-9, London 1955.
3. Ed. HOUTSMA, II, I97, 152-4.
4. W. ST. CLAIR TISDALL, Shica additions to the Koran, in The Moslem
World, vol. III (I9I3), 227-41.
5. Chapitre inconnu du Coran, in Journal Asiatique, XIII (1842), 431-9.
6. Observations sur Chapitre inconnu du Coran, idem, XIV (I843), 37I-429.
[31 ((THE SI'ITE QUR AN)> I7

S?ic topics, especially ?fIc Hadit, refersto the Usfil al-kdfiof Kulini 1
The articles by de Tassy and Kazembeg discuss the siura of
<(TheTwo Lights >which was published and translated by de Tassy
for the first time in a Europeanlanguage. De Tassy cited it from the
Dabistan-i-Maddhibascribed to Muhsin Fani, published a few years
earlierin India 2. This sfurais quoted in the Dabistan in Arabic and
entitled sarat al-niurayn3, referring to Muhammad and cAll. It
begins as follows:
(i)<< 0 ye who have believed, believe in the Two Lights which we
have sent down. They recite unto you my verses and they warn
you of the punishment of a great day (2) Two Lights one of them
from another: and verily We are the Hearer, the Knower 44
Verses (4) and (5) read as follows: (4) <(And those who have
disbelieved after that they have believed, through their breaking
their contract and what the apostle covenanted upon with them,
shall be cast into Hell (5) Verily those who have wronged their own
souls and have rebelled against the Executor (wasg)of the Apostle,
those men shall be made drink of boiling water# 5.
Verses (I7-20): (I7) <(And verily cAll is the Pious (I8) And verily
We shall surely pay him his whole due on the Day of Judgment (I9)
Nor are We regardless of his being wronged (20) And We have
honoured him above all thy family , 6.
Verse (23): ((Say thou to those who have disbelieved after they
believed: "Ye have sought the adornment of the lower life and were
over-hasty about it, and ye broke the convenants after confirming
i. Vorlesungen iuberden Islam., ibid.
2. The edition at my disposal was lithographed in Lucknow I294/I877.
3. idem., 272.
4. The translation of this passage and the following is by TISDALL,idem,
for <<one of them from another? read, The one is from the other. The original
text of these two lines reads as follows (as appears in the Dabistan, 272):

4pLs -UT&
auT 't iT AijT u
uAA tL(I)

selc ,!_1 l;!s,,. is l. E)!J(2) C N

Cf. N6LDEKE-SCHWALLY, idem., I02-7.

s. Z_4ilk J 91l e-LLr L. r4L! 1a-TL- I1jA' (4)

,. 4sWwtJ - @lJ + tt +
< ~~~~(5)
6. ; (I9) I8
&S N"0b
OSl
! (I7)

4<A -ud
1~ oL.f (20) 4.'
ARABICA XVI 2
i8 J. ELIASH [41

them. And We have indeed stricken for you the likeness of those
who are beforehand that perchance ye might be guided aright" ,>1.
Verses (32, 34-36): (32) <(And We have made for thee from among
them an Executor (wasiyyan), that perchancethey may return (34)
O Apostle, We have believed [sic!]: accept thou it, therefore, and be
thou of the thankful ones (35) Verily, "Allis an adorer by night,
a worshipper; he dreadeth the next world and he hopeth for his
Lord's reward. Say thou: Are they equal [to him] those who have
acted wrongfully? And they shall know it in my punishing their
doings (36) He shall place [sic] 2 iron collars about their necks and
they shall be remorsefulof their doings# 3.
The other sura quoted by Goldziher is in fact the <siirat al-
walaya > published by Tisdall, who quotes it from the above men-
tioned manuscript of the Qur'dn discovered in Bankipore 4.
Tisdall quotes also from this manuscript the sgra of the Two Lights
(sfiratal-ngrayn) and adds that the manuscript contains in addition
to these two siiras, a number of odd verses, none of which are to be
found in the 'Utmanic Codex and that it is claimed that the manu-
scripts had been purchased from a nawwdbin Lucknow and that
it was 200-300 years old 5. This other suira, containing 7 verses
reads as follows:
(i) # 0 ye who have believed, believe in the Prophet and the
Governor (wali) both of whom we have sent: They shall guide you to
a right way (2) A Prophet and a Governor are the one from the
other, and I am the Knower, the Well-Informed (3) Verily, those
who faithfully performGod's covenant, to them belong the Gardens

I.AU j1,(23) J

2. Reading sanagcalu the translation would be <<We shall place...?0 or

reading satugcalu, the translation may be rendered as follows: <<Iron collars
will be placed?.

3. (U.t:14 J-)I iT U (34) . ,

(32)

wYI~~~~. Jo
IS Le I a1S
o!U (3)aXILpw
oA>o
y<.
J9Sl ~~(36) ),ai
""&&4)

4. supra, note 4, p. [2].

5. idem.
[5] ((THE SI'ITE QUR'AN )> i9

of delight (4) And those who, when our verses are recited to them,
have accounted our verses lies (5) Verily to them belongeth in hell
a great place, when it is proclaimed to them on the day of Resur-
rection. Where are the wrong-doers, those who account the mes-
sengers liars? (6) He created them not, the Messengers,except in
the truth; and God was not about to manifest them until an ap-
pointed time near at hand (7) And land thou in the praise of the
Lord, 'Ali is [one] of the witnesses # '.
It has already been shown by St. ClairTisdall that these additions
are forgeries.What is relevant here, however, is to consider whether
these references quoted by Goldzihercan be presented as evidence
that the Imdmi Si'a rejects the integrity of the text of the 'Utmanic
Codex of the Qur'dn. The contents of the two <(siras)> support,
indeed, the Imdmf-S'i claim that 'All is the walf of God and that he
was the direct successor of Muhammaddesignated to his office by
God, but in orderto accept these #siras ))as an Imdam-Si'ievidence,
we have first to prove that they are considered by the Imcmi-9S'a
themselves as genuine siiras that have been omitted from the
'Utmanic Codex.
Concerningthe Bankipore text, its only < connection ))with the
Imdmf-SfTais the claim that the manuscript was bougth from a
nawwJbin Lucknow which was a centre of Imdmi learning in India.
This alone does not constitute it into an authoritative Qur'an for
the Imdmi-Si'a.
As to the Dabistdn-i-Maddhib,it is significant to note that the
author does not identify himself with the Ss'a. He discusses twelve
different religions practised in his time in India and devotes just a
i. The Arabic text as quoted in the Dabistdn (op. cit.) reads as follows:

[sic] Cyvp ;,

rj19I 4J1 K

jiJ1 p6<Jb 1I
JX I,U T ,T oiJI [sic] Lv I (I)

4?o + ji bl (3)
o 9 1S 1w;a 2
~~~~~J
~ ~ ~
H
"

, (5) Z
g

. L;U 9 LLJT + S.4 lil aJ

d

(4) o R
rtai- L (6) ZA1X, Zj.X1< 4otILW 4S :
LLZJ sj1, t

9,rv (7)
C5t.7- -.-jj sis
J-. a4 fW Gf

,
AI
20 J. ELIASH [6)

few pages to the gf'a which he entitles ((Statements about the

second sect of the Muslims who are known as the S!,"a* 1 and
prefaces his remarks by phrases such as <(the author of this book
was informed by the learned of this sect >,<(theauthor of this book
relates what he has learned from Mulla Muhammad Ma'sum,
Muhammad Mu'min and Mulla IbrThim,who in the year of I053
(A.D. I643) were in Lahore and from others ,>2 and the like. He
precedes the ((Si7rat al-ni7rayn)>by the following statement:
( Some of them [the Sf'a] say that 'Utman burnt the copies of the
Qur'an and excluded (rejected) some of the si7ras which were on
the subject of the dignity of "Aliand his excellence, one of those
sairas is this: >3. The Dabistcn-i-Maddhibwas critically edited and
translated into English in the year I843 4, the editors are not certain
of the identity of the author. They give the date of the death of the
supposed author, Muhsin Fani, as probably I08I/I670, and state
that he was <(of the philosophic sect of the saffs >, < a native of
Kachmir, a learned man and a respectable poet, a scholar of Mulla
Yakub, Stifi of Kachmir)>5, but make no mention whatsoever that
he was a Ss's authority. Hence the Dabistan cannot be referred to
as an Imami-S "isource and nor can its author be called an Imdmi-
'Sic 6.

In Kulini's Usfjl (written ca. 320/932) there are several traditions

which, at first sight, may justify Goldziher's conclusions. Among
them are the following two traditions quoted on the authority of
the fifth Imdm, Muhammad al-Baqir: ((Verily, whoever claims
that he collected the Quryin, all of it as was sent down, is a liar; no
one collected it and recited it, as God the Most High had sent it
I. ibid., 270. " . .1 IJ* ? 1 91 31 c5 4) JV1 "

2. idem. *6.ltj I; j3 AS"rx>1i ,)-j ,^ - j

3. ibid., 270. 1. jl 4D: A C-. 4S6 w oL..1 31 Jv

L" i bT 31 J" j 41.,.s 9
4. The Dabistan or School of Manners, Transl. by D. SHEA and A. TROYER,
3 vols., Paris I843.
5. idem., Introduction, vol. I, p. VII.
6. HOROVITzhas the following to say about the author of the Dabistan-i-
Madahib: <#Muhsin Fani was long erroneously regarded as the author;
the author really seems to have belonged to an enlightened Parsi sect. .
Dabistan, in EI, first ed., vol. I, 885; also rewritten by H. MASSA in the
second ed., vol. II, 72.
[7] ((THE SI'ITE QUR'AN*) 2I

down, but 'Ali b. Abi Talib, may peace be upon him, and the Imams,
may peace be upon them, after him >)1. And ((No one is able to
claim that he possesses the whole of the QuPrdn,all of it, its apparent
(zahir) and hidden (bdtin) meaning except the awsiyd' [i.e. the
ImdMs] > 2. But on a closer examination and having regard to
Imdmf-St'c juristic terminology, it becomes clear that Kulini and
other Imdmi jurists, in referring to such hadfts do not claim delib-
erate corruption of the contents of the cUtmanic Codex, but only
certain textual differencesarising from the variant readings (qira'at)
and dialectical peculiarities, and a change in the order of some of
the suiras as well as some of the verses 3. They also claim that cAli
and the eleven Imdms are the only ones after Muhammad who
know the right order; that (All possessed a copy which is set in the
right order; that this copy is in the possession of the Twelfth Imam
who will bring it forth on his reappearance; and that this copy
contains in the margin explanatory notes by cAllwhich they revere
to the same extent as the revealed text 4. Their regard for the
cUtmanicCodex is clearly shown in the following words of Saddfiqi
(d. 38I/99I-2): ((Our belief is that the Qur'dn,which God revealed
to His prophet Muhammad is [the same as] the one between the
two boards (ma bayna 1-daffatayn).And it is [the same as] that
which is in the hands of the people, and it is not greater in extent
than that [i.e. nothing is omitted from it] ))5; <(And he who asserts
that we say it is greater in extent than this [the present text] is
a liary)6. Mufid (d. 4I3/I022) tells of different views, unacceptable
to the Imami-Ss'a, held among others by the Banu Nawbaht7.
These different views, relating mainly to the period before the
w X, 1E Y!
J lI l 51w- bT WI L1a,1s
4L-- I- L.
I Di w _,II S
WI

~~~~wA 4JI4w
"?~~~~~~jI rU *1c, IlJt
4w- ?g1^
L> L.; Jls
I1 L
al-Kafi (Usul), I, 228, Tehran 1374/I954.

2. ibid. " ,AJK, l 4OI r U"

JU
3. See the authoritative ?il' (Imdmi) tafsir, the Magmac al-Bay2n ft
Tafsir al-Qur'dn., by Fadl b. Hasan al-TABARsI, I, I5, Tehran I37I/I95I
and MA6LISI, Bihdr al-Anwar, XIX, I9-20. Lithographed ed. Persia I30I-
15/I1883-97.
4. Bihar, ibid.
5. Risdlat al-Ictiqadat al-Imamiyya, English transl. by FYZEE, A Shicite
Creed, 85, London I942.
6. ibid.
7. Awa'il al-Maqcldt ft l-Maddhib al-Muhtyrat, 56, Tabriz I364/1944.
22 J. ELIASH [8]

disappearance of the Twelfth Imdm, affected Imdmi-BS'c thought

but were not part of it.
Another tradition quoted by Kulini, on the authority of the
Imam (acfar al-$adiq, which determines the attitude of the
Imdmf-9i cato the Qur'dn is the following: < Verily, the Qur'an is not
a rational being who commands and forbids but there are those who
are endowed with the knowledge of the Qur'dnwho command and
forbid , 1.
Some terms are used by the Sf'c jurists not in their most common
sense. For instance, the term ta'lUfis used in the sense of assembling
or setting in order, as in the following: ((They [the Imdmf-S?fa]
argued that the Imctms of the wrong differed in much concerning
the order (ta"lIf)of the Qur'dnand they changed it from what is in
accordance with the order of its revelation and the tradition of the
Prophet )>2.
Thus < gayr mahli7q# is used in the sense of <(not containinga lie)>
and not ( uncreated 33, as in the following tradition related on the
authority of the Imdm 6acfar al-$adiq: ((The Qur'dnis the speech
of God created not containing a lie "jjL; . &I-. r JT)Ii
>" 4.

i. al-Kafl(UIihl), idem., 246 ejSiJ Gl~ A J JJTJI ! "

2. &.c A_91vvj
; Jxljtt9 "D

",wy1 ~JI; . l PI ~ AwtPil, I3. See also Bihar, XIX, I8-9.

3. Commenting on the terms muhdat and gayr mahluiq in the usage of
certain halamists with respect to the controversy of whether the Qur'an
was eternal or created and as are quoted by A'sari, WOLFSON states as
follows: "The reason for the substitution of muhdat for mahlik as a description
for the createdness or non-eternity of the Koran is either, as in the passage
of al-Thalji, only on the ground that in the Koran the term mahli!k is never
used as a description of the origin of the Koran, whereas the term muhdat
is used as such a description, or, as in the passage of al-Isbahani, on the
ground that muhdat is a more appropriate term than mahlik to be used as a
description of the emergence of the Koran into external existence from an
existence as a power within God. The reason for the substitution of hadat
for gayY mahlfk as a description of the uncreatedness or eternity of the Koran
is that gayr mahlilk might mean eternal not only in the sense of beginningless
but also in the sense of causeless, whereas hadat, taken in the sense of con-
tinuous innovation or creation, while it means eternal in the sense of begin-
ningless, can never be taken to mean causeless". The Terms Muhdat and
Hadat as Applied to the Koran, in Joshua Bloch Memorial Volume-Studies
in Booklore and History, ed. by A. BERGER, L. MARWICK and I. S. MEYER,
99, New York I960.
4. Bihdr, XIX, 31. SADDUQ quotes the following verse from the Qur'an
[9] <(THE SI'ITE QUR'AN # 23

To sum up the attitude of the Imdmi-?'i jurists to the 'Utmanic

Codex, the following tradition on the authority of the Imam Oa'far
al-$adiq may be quoted: # The Quir'dnis one: it was revealed by
One to one single Prophet. And the difference [in the qird'dt,
readings] is due only to different transmitters (ruwdt) >)1.
Discussing traditions which are considered as revelations (for
instance those which are quoted on the authority of the Prophet as
Gabriel'ssayings to him) the Imdm 6a'far al-$adiq is quoted as
saying: # There are many such [traditions], all of which are revel-
ations, but do not form part of the Qur'dn;if they did, they would
surely have been included and not excluded from it ,>2. In this
category of Hadit, the gf' jurists include the explanatory notes
which cAli wrote in the margin of his copy of the Qur'Jn,for, they
claim, these notes arose out of his conversations with the Prophet.
Concerningthe # mushafFdtima ))referredto by Goldziheras a copy
of the Qur'dnthree times longer in text than the 'Utmanic Codex,
the Sif' tradition, as quoted by Kulini, is most explicit in conveying
that the word mushaf implies a bookand not the Book, the Qur'dn,
as shown by the following description on the authority of the
Imdm Oa'far al-Sadiq, <a book (mushafUn)three times as large as
the Qur'dn containing knowledge of all events until the Day of
Resurrection*)3and (xit contains nothing which is in the Qur'an)*4.
The Imdm is quoted as stating, also, the circumstances of the
compilation of this mushaf. He relates that when Fatima was in
despair after the death of her father, the Prophet, God sent an
angel to console her. She heard the angel's voice speaking to her

ts:i.,I
"tc 1 - i Lv.i k. " (XXIX: i6) in order to explain

that " L4 SL;1> J1Zj tSZ. < k Z.U 4 1 'v. For a

detailed discussion of the terms muhdat and gayr mahliiq as used by
the ?fci authorities not in the sense quoted by WOLFSONsee Bihdr, ibid.
SADDUQ states the following also: "Our belief concerning the Qur'yn is that
it is the word (kaldm) of Allah and His revelation, sent down by Him, His
speech and His book. And falsehood cannot come to it from before it or
behind it. A revelation from the Wise, the Praiseworthy (4I: 42). Verily
Allah, Blessed and Exalted is He above all, is its Creator and Revealer and
Master and Utterer". Risala, 84-5. See also Bihar, idem, 4-5.
I. Risala, 87.
2. idem. For a discussion concerning the integrity of the cUtmanic Codex
based on reasoning, see Aw2'il, 54-6.
3. al-Kaff (Usfil), I, 240.
4. idem.
24 J. ELIASH [Io]

and tolcd'All about it. "Allinstructed her to tell him whenever she
heard the voice. She did so, and he wrote down everything the angel
told her. The Imam is quoted as adding that it was all about what
to be and nothing about what is lawful and what is unlawful 1.
Considering the views of the Imdmi jurists concerning their
attitude to the Qur'dn,it is suggested that Goldziher'sconclusions
as referredto, above, be modified as follows:
A. The Qur'dnin the form accepted by the Sunnis as the Holy
Quyr'n revealed to the Prophet, is the same book accepted by the
Imdmi-Si'a as the Holy Qur'Jn.
B. The ImdmfT-S_amaintain that only the order of some of the
suras as well as some of the odd verses, and not their content (except
as far as differenceswhich arose from various readings, qird'dt,are
concerned) was corrupted in the 'Utmanic Codex.
C. 'Ali and the eleven Imdms are the only ones after Muhammad
who know the right order. "All'scopy of the Qur'dncontained the
siiras and verses in their revealed order. It did not contain any
additional revealed text and included "Ali's explanatory notes.
'All's notes are revered by the Sfca to the same extent as the
revealed text.

Discussion of the question of the integrity of the 'Utmanic Codex

by the early Imdmi-S;i' jurists confirmsthe opinion that among the
Imdmf-Ss'a there were some who rejected the 'Utmanic Codex.
But, it is beyond any doubt that at least as early as Kulini (d. 329/
940), the 'Utmanic Codex had been accepted by the Imdmi jurists.
They elevated the interpretation of the Qur'dn ascribed to "Allto
the same degree as the revealed Qu?r'dnwhile continuing to share
the reverenceof the generalcommunity of the Muslimsto it, promul-
gating that its infallible exegesis (kept by the absent Twelfth
Imdm) will be available to the believers only at the end of time 2.

i. idem.
2.It is interesting to note that a Sunni scholar as distinguished as Mu-
hammad Rasid Rid, the late editor of al-Manar published the following:
((The Rdfida (meaning the Imami-gica) claim that what is between the two
boards is not all God's word and that the Companions of the Prophet omitted
from it some verses and the siQraof al-wilaeya i.e. the wilaya of cAll *. And,
#... . the Qur'ln is altered in their [the Imlmi-gica] claim. They [the Sunnis]
omitted about a third of it as their books declare #. al-Sunna wa-l-g?ca,
43, 55 respectively, Cairo I347/I928. Cf. ASCARI Maqaldt al-Islamiyyin,
ed. Hellmutt RITTER, 47, 2nd edition, Wiesbaden I382/I963.