When was the KFE made?

Aziz Hilal's article Le Coran de 1924, histoire et enjeux politiques is excellent, well researched and important, but I see a problem, that I see with many authors:
he often takes what is said/writ­ten at face value.
E.g. he believes that already in 1912 the govern­ment wanted an new mushaf, that "the committee" started to work long before 1919.

Asma Hilal writes in her introduc­tion/"Liminaire" to the journal the opposite, that King Fu'ad initiated the book in 1924

And he believes that its publica­tion in 1924 had to do with Fu'ad's am­bition to become caliph.
So he has to assume that the project got "for­gotten"(oublié) and later revived (évoqué à nouveau),
As I see it, he overlooks three important points:
that Egypt declared its inde­pen­den­ce from the Ottoman Empire at the end of 1914 (after 300 years),
that the KFE was not a newly deviced written version as the Muḫalla­lati, but that the initiators wanted a non-Ottoman ver­sion (in a different spelling and not in high-court-nasḫ),
that the main objective of (modernists in the Ministry of Educa­tion like) Hifni Bey was an easily read­able version:
  baseline,
  clear (positional) link between vowel sign and base letter,
  space between words,
  space between lines
I assume that the date of 12/13. January 1919 when the members of the commitee, the proof reader of the press and the Shaikh al-azhar signed is fictious, it is a couple of days before Hifni Bey died.
I assume that al-Ḥusainī al-Ḥaddād wrote the muṣḥaf to be set half a year or so before the book got printed, but that the govern­ment wanted to include the initiator of the project among the signiatories, so it had to be dated before his death.

Aziz Hilal is better than his fellows because he puts the emergence of the muṣḥaf into a histori­cal context
‒ the power struggle between king/the palace, parlia­ment/the bour­geoisie (and azhar/the ʿulemaʾ) and
‒ the caliphal aspirations after the abolition of the Ottoman califaphate on 3.3.1924,
forgetting Egypt's having left the Ottoman Empire after the start of WWI
His most original discovery is, that the only discussion of the KFE is by a German, by Gotthelf Bergsträßer,
that Egyptian, Turkish, Arab, Indian, Indo­nesian and Persian ʿulemaʾ, politicans and intellectuals ignore it, or ‒ at least ‒ were silent and mute about it.
As important examples he cites
‒ the Diary/Journal by Muḥammad al-Aḥmadī al-Ẓawāhirī, Šaiḫ al-Azhar 1929‒1935
‒ al-Azhar by ʿUṯmān Tawfīq and ʿAbd al-Ḥamīd Yūnus, 1946
‒ al-Muslimūn wa-l-Aqbāṭ fī iṭār al-ǧamāʿa al-waṭaniyya, by Ṭāriq al-Bišrī, 1981, 899pp.
None mentions the KFE at all.

Omar Hamdan's article is almost useless.
His conlusion ‒ that the KFE does not closely follow the old mss, but either ad-Dānī/Abu Daʾud or a modern print (maybe the Mu­ḫalla­lātī), was obvious before he started looking at it.
If he had compared the KFE with both the Muqniʿ and the Tanzīl, and with an Indian print, a Maġribī print and the Mu­ḫalla­lātī (plus an Ottoman print) instead of only with mss., the paper would have been useful.
I assume that it would have shown that it follows most closely the Maġrib (indirct­ly Abu Daʾud Sulaimān Ibn Naǧāḥ).


some quotes from Azīz Hial's article:
Muḥammad Abū al-Faḍl al-Ǧīzāwī (1874-1927), en poste entre 1917 et 1927
Signalons que son nom est mystérieu­sement remplacé par « ṣāḥib al-faḍīla, šayḫ ǧāmiʿ al-Azhar ».
((In the first small edition there is a seal: Muḥammad ʿAbu'l-faḍl))
Dès 1912, le gouvernement égyptien comptait éditer un muṣḥaf qui dépasse en qualité et en précision celui de Riḍ­wān al-Muḫalla­lātī.
La postface à la première édition date du 10 rabīʿ al-ṯānī 1337 (13 janvier 1919)
Pourquoi ne pas se contenter de reprendre le muṣḥaf de Riḍwān al-Muḫallalātī et le corriger ?
si la postface de ce muṣḥaf porte la date du 13 janvier 1919, pourquoi attendre le 10 juillet 1924 pour le publier ?
C’est dans ce contexte que le muṣḥaf, oublié depuis 1919, est à nouveau évoqué, afin de fournir un supplément de légitimité à la candidature du roi Fuʿād.


The paper by Asma Hilali can be reduced to one sentence:
While in the 19th century, the Flügel edition served many Orien­ta­lists as text of reference,
now the text of the KFE, the Madina Mushaf (Ḥafṣ by the KFCom­plex) and the simplified text of tanzil.net serve as reference.
Here I have to congratulate. Three years ago, in the inviation to (her) conference, she had written

... l’édition du Coran du Caire ... est d’une importance capitale dans la société musul­mane moderne et con­tem­po­raine ... L’édition du Caire met à dis­position des musul­mans ... une version du texte corani­que qui devien­dra pro­gressive­ment la ré­férence reli­gieu­se, litur­gique ... la plus popu­laire dans le monde isla­mi­que. ... la popu­larité du Coran du Caire n’a jamais été remise en cause. ... un événe­ment religieux s’adressant aux musul­mans ... Ainsi, l’avène­ment du Coran du Caire a une portée qui dépasse la sphère de la croyance et qui prend sa place dans l’histoire de la civi­li­sation islamique : histoire des institu­tions, histoire maté­rielle, histoire de la pensée reli­gieuse et des études isla­miques.

All this bla-bla is gone. Al-ḥamdu-llāh

So one can't say that A.H. has learned NOTHING in the four years that she prepared the conference and journal nummer.
But although she thanks Alba Fedeli, Antoinette Ferrand and Dennis Halft for commenting and correcting her text,
she still gets most things about the KFE wrong,
and she lies: She writes that Ali Akbar had said that the KFE has no singular place, is just one among maṣāḥif from Singapore, Bombay, Lucknow and Istanbul.
During the conference Ali Akbar had said: There is no trace what so ever of the KFE. Maybe, students in Cairo or Mekka Pilmgrims have brought a copy, but we do not know!
And there are other unbelievable statements by A.H.:
Although the KFE is important, because it is the first type set offset print of the qurʾān,
A.H. writes in the introduction that the KFE was both edited and calligraphed by ʿAbd al-ʿAzīz al-Rifāʿī,
who had nothing to do with it. It was edited by al-Ḥusainī al-Ḥaddād. It was set with about half of the sorts designed by Muḥammad Ǧaʿfar Bey (m. 1916) ‒ stacked ligatures, and mīm without white in the middle were used in the afterwords, but not in the qurʾānic text because Ḥifnī Bey Nāṣif wanted it to be clear = easily readable.
Is it that A.H. is stupid or is this the consequence of the fact that she has never held a copy in her hands, that the IDEO did not acquire one of the many copies on the market.
That she calls putting a number after each verse « versification » (instead of « numérotation » ) suggests the former.
She claims that there was a special Ǧamāl ʿAbd al-Nāṣir edition, which I doubt because she does not give the date of publication, and a King Fārūq Edition, which is definetly wrong.

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