two other words should be added to those quoted, viz., "(
Arabic characters)" “from a mother." In his comment upon the passage Baizāwi himself explains it as having this meaning. Thus the illustration before us affords an interesting example of the way in which various readings sometimes come into existence through the insertion of marginal explanatory words into the text itself for the purpose of rendering the meaning more lucid.
The ninety-first verse of Sūra Māida furnishes another example of the corruption of the text of the Qurān. It is there written that the expiation of an oath should be the feeding of ten poor men, but if the offender has not wherewith to carry out this demand of the law, he may fast three days instead. Thus in the current copy of the Qurān we read, "(Arabic characters)" "three days’ fast.” But the famous legist Abū Hanīfa reads an additional word here, so that the offender should be made to fast ‘‘three days together.” Thus Abū Hanīfa reads, “(Arabic characters)." This variation in the reading is a most serious one, for it touches, and alters, the very laws of Islam. Thus Abū Hanīfa and all his followers teach a three-days’ continuous fast; whilst Baizāwi and others look upon this teaching as false, and opposed to the Qurān. Who is to say, after this lapse of time, which reading represents that of the original Qurān?
In the 154th verse of Sūra Anām the current Qurān reads, "(Arabic characters)” "Truly this is my way”; but Baizāwi here quotes two readings which differ from this text. In the first we read, "(Arabic characters)" "This is your Lord’s way,” and in the second, "(Arabic characters)" “This is thy Lord’s way.” The reader will observe that in the second and third readings here quoted by Baizāwi, one word '(Arabic characters)' is missing altogether,
