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de la Vaissiere in their article "The Last Days of Panjikent," in which they offered a reconstruction of the historical events described in certain Mugh documents complete with a tentative chronology.
I included the indefinite article "a" because it is not comprehensive: not all of the Mugh documents are re-edited, while some are re-edited in passing in the commentary to another document or even in footnotes.
It therefore seems worthwhile to give here a brief listing of which Mugh documents have been re-edited by Livshits; a more detailed overview with bibliographical references and remarks has to be left for another time.
Despite the absence of some things that would have further facilitated the book's value as a research aid in several different fields, there is no doubt about its importance: it will certainly be the first stop not only for information on the Mugh documents but also for epigraphy from Sogdiana in general.
Krachkovskiy in the publication announcing the discovery of the Mugh documents: "Drevnejshiy arabskiy dokument iz Sredney Azii" (in Sogdijskij Sbornik, ed.
(4.) This is another boon, as images of the manuscripts were only available in a rare and extremely hard-to-find loose-leaf folio published by the Corpus Inscriptionum Iranicarum as Documents from Mount Mugh (= CII Part II, Vol.
1) The exchange of particles could occur only where an interpretation of the expression (lafz) permitted it (Ibn Hisham, Mugh., 1: 111), such as "borrowing" (isti ara) the particle with which the verb is thus made transitive in the sense of the particle with which the verb was originally transitive: this was called secondary borrowing (isti ara taba iyya) (Majma , Majalla, 184).
in which fi does not occur with the meaning of ala; rather the one being crucified is compared, on account of his being fixed (tamakkunihi) on the trunk of the tree, to someone abiding in something (Ibn Hisham Mugh., 1: 111), or even where the one being crucified on the tree is compared to something being kept in a container (which is the original posited meaning of fi) (alZamakhshari, Kashshaf, 2: 546).
Ihn Hisham puts this succinctly (Mugh., 1: 111) when he refers to this latter type as "the verb implying the meaning of another verb made transitive by that particle," as in, for example,
In his Ashbah, alSuyuti includes a short section in which he compares tadmin with idmar "suppression." We already know from Ibn Hisham (Mugh., 1: 226) that tadmin constitutes a violation of the original construct (khilaf al-asl).
In concurring with this view Ibn Hisham explains (Mugh., 1: 226) that request does not convey the meaning of condition: in other words, for tadmin to take place the substitute of a thing must convey its meaning (na ib al-shay yu addi ma nahu), but this does not occur here.
the expression la ta zimu implies the meaning of la tanwu, "you do not intend"; therefore it becomes transitive by itself, not by the preposition ala (Mugh., 2: 685).