KFEI 1342/1924 printed in Giza + second print 1343/1924
kfeI 1343/1925 printed in Būlāq with six added seals/signatures and added أصله
kfeIb 1344/1926 Būlāq + second print/run stamped 1345/1927: two lines س saktah on (س)
kfeIc 1346/1928 ?????
kfeId 1347/1929 Būlāq this edition has TWO more changes: an added nūn on 775 ان لن for الن
and a changed dedication page mentioning the crown prince as well
whether 1347 brought these changes in one go or whether 1346 had one of them, I do not know since I have not seen a kfeIc (1346/1928); maybe it does not exist, maybe there was a third run of kfeIb in that year,
KFEII 1371/1952 printed by Dār al-Kutub in Lubūdīya St.
KFEIIa same as above with torn out alif and bāʾ (one leaf)
KFEIII 1952–1965 (or so) same as KFEII but without alif and bāʾ (skipped)
KFEII has about 950 changes to KFEI:
– about 515 changed pauses
– 114 changed sura title boxes
– 33 changed tanwīn at the end of the suras (i.e. fore the basmala)
– 4 changes in the rasm
– seven pages on these changes including the signatures of the 1952 editors
– س saktah on (س) – the only change taken from the Būlāq editions, neither
the seals, the changed dedication, ان لن , nor أصله are adopted
later KFE edition (III, IV, V) have just different men standing for the correctness of the edition, and different dates (nor either just runs, nor fresh editions)
kfeII is an unimportant "school edition"; the Amīrīya reused the plates of 1347/1929 with 37 changes made on the plates:
37 of the 666 made in the large edition, of course without the added text on the changes,
without the leaner sura title boxes, without the new pauses.
kfaII is so bad that the Amiriyya made an effort for a better small/cheap edition with the correct Q52 text (and pauses), before finally making a freshly set edition on 525 pages
with for possible pauses melted three into one (ۚ ۗ ۖ ۛ → ۚ ) latter KFE edition (III, IV, V) have just different men standing for the correctness of the edition, and different dates (nor either just runs, nor fresh editions)
btw, the 1952 change section has the same structure of signatures as the 1924 edition:
first, the Chief Qārī of Egypt.
At the end, simply attesting to the correctness:
the chief copy‑editor of the Amīriyya Press and the Shaykh al‑Azhar.
And in between, three more men, one of them an Arabist.
The only difference is: while in 1924 there were three men from the educational sector,
in 1952 three come from the religious sphere.
This picture from Muhammad Hozien shows that KFAII has 54 gatherings with 16 pages each. Probably KFAI has the same binding.
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