  The chronology of Ibn Kammuna’s writings will not solve the problem either. The Kalimat seems to have been written well after Ibn Kammuna had already been exposed to the writings of Ibn Sina and Suhrawardi, both of whom make much of ḥads, as we have seen (Pourjavady &amp; Schmidtke 2006, 8–12). We are thus confronted here with the historiographical and methodological question of the weight to be given to technical terms as opposed to ideas, a question that the present writer opts to leave open.