 Two additional Epistles, entitled “Comprehensive Epistle” (al-Risâla al-Jâmi‘a) and “Supercomprehensive Epistle” (Risâla Jâmi‘a al-Jâmi‘a) are thought to complete the corpus and explain its esoteric (hidden) meanings. Two versions of the Jâmi‘a are extant. One is currently ascribed to al-Majrîtî, the Spanish scientist and astronomer who is alleged to have transmitted the Epistles to Spain. Godefroid de Callataÿ (2014, 200) identifies this personage with Maslama al-Qurtubî (see above). The other is ascribed to Ahmad ibn ‘Abd Allâh ibn Muhammad ibn Ismâ‘îl ibn Ja‘far al-Sâdiq, the second of the three “veiled” (mastûr) imâms who were intermediate between Muhammad ibn Ismâ‘îl and ‘Abd Allâh, the founder of the Fatimid dynasty. Recent studies on aspects of this work by Baffioni (2011b, 2012). According to De Smet, however, the existence of the imâm Ahmad is not grounded on any reliable historical evidence (De Smet 2017, 154–155). The attribution of the Rasâ’il Ikhwân al-Safâ’ and of Risâla al-Jâmi‘a to one of the “hidden imâm” would also be a late forgery dating not beyond the 13th century (De Smet 2017, 157 and 160). The Risâla Jâmi‘a al-Jâmi‘a is also (Tamir s.d., 18) ascribed to Ahmad, which strengthens the link of the corpus with the Ismâ‘îli tradition. While one cannot deny formal and substantial relationship between the encyclopedia and the “Comprehensive” Epistle, the “Supercomprehensive” Epistle is never cited in the Rasâ’il, and it has been recognized by Kacimi 2015, 331 as an outcome of the Ismâ‘îlization of the Ikhwanian corpus. Hamdani 2008 hypothesizes a more recent compilation for the Risâla al-Jâmi‘a. At present, scholars take the study of the manuscript tradition of this text, including an inquiry into its use and evidence in Ismâ‘îli literature, to be an urgent task. 