Al-Uqud al-DurriyyaIbn Abd al-Hadi

—of our Shaykh, and the one who wrote down his words the most and was the keenest to gather them—said:

The Shaykh—may Allah have mercy on him—compiled the statements of the early generations, presenting them just as they are, without adducing proofs, for the whole of the Qur’an (1). At the beginning he added a large section (2) that does contain evidentiary discussion. I have also seen surahs and verses that he explained, and on some of them he remarked (3): “I wrote this simply as a reminder,” and the like.

Later, when he was imprisoned near the end of his life, I wrote to him asking that he compose a commentary on the entire Qur’an, arranged (4) surah by surah. He replied in writing:

“The Qur’an includes passages that are clear in themselves, and others that the commentators have already clarified in books outside this one. Yet certain verses have remained difficult for a number of scholars: a person may consult (5) several works and still not discern their interpretation, and a single author might explain one verse in a particular way while interpreting its counterpart differently (6). My intention, therefore, has been to explain those specific verses with evidence, because that is more important than anything else (7). And whenever …”

(1) The base manuscript reads: “mukharrajah.” (2) Copy F has: “yasirah” (slight). (3) Copy B reads: “baʿd” (some). (4) Copy F gives: “shayʾan” (anything). In K the spot is left blank; only the tail of the word (…tana) appears, and in the margin, in a different hand, is written: “tafsir murattaban” (an orderly exegesis). (5) The word “ʿalayha” is absent from B and Q. (6) Copy K reads: “yufassiru ghayraha binaziri-hi” (he explains other verses by what parallels them). (7) Portions of these verses were printed in Majmuʿ al-Fatawa, vols. 14–16, and were later issued separately—together with other material—under the title Tafsir Ayat Ashkalat ʿala Kathir min al-ʿUlamaʾ hatta la yujad fi taʾifah min kutub al-tafsir fiha al-qawl al-sawab bal la yujad fiha illa ma huwa khataʾ (Exegesis of Verses That Have Puzzled Many Scholars, Such That in Some Works of Tafsir One Finds No Correct View, Only Error). This two-volume edition was prepared by ʿAbd al-ʿAziz al-Khalifah. See also below, note 437.
شيخِنا وأكثرهم كتابة لكلامه وحرصًا على جمعه ــ: كتب الشيخ ﵀ نقولَ السَّلف مجرَّدَةً (١) عن الاستدلال على جميع القرآن. وكتب في أوَّله قطعةً كبيرة (٢) بالاستدلال. ورأيتُ له سورًا وآياتٍ يفسِّرها ويقول في بعضها (٣): كتبته للتذكُّر ونحو ذلك. ثم لما حُبِس في آخر عمره كتبتُ له أن يكتب على جميع القرآن مرتَّبًا (٤) على السور، فكَتَبَ يقول: إن القرآن فيه ما هو بيِّن بنفسه، وفيه ما قد بيّنه المفسرون في غير كتاب، ولكن بعض الآيات أشكل تفسيرُها على جماعةٍ من العلماء، فربّما يطالع الإنسان عليها (٥) عدَّة كتبٍ ولا يتبيّن له تفسيرُها، وربَّما كتب المصنف الواحدُ في آية تفسيرًا ويفسِّر نظيرها بغيره (٦)، فقصدت تفسير تلك الآيات بالدليل لأنه أهم من غيره (٧)، وإذا
(١) الأصل: «مخرَّجة». (٢) (ف): «يسيرة». (٣) (ب): «بعض». (٤) (ف): «شيئًا».وموضعه بياض في (ك)، وبدا طرف الكلمة (تنا) ومقابله في الهامش بخط مغاير: «تفسير مرتبًا». (٥) «عليها» ليست في (ب، ق). (٦) (ك): «يفسر غيرها بنظيره». (٧) طبعت فصول من هذه الآيات ضمن «مجموع الفتاوى» المجلدات (١٤، ١٥، ١٦)، ثم طبعت مستقلة مع غيرها بعنوان «تفسير آيات أشكلت على كثير من العلماء حتى لا يوجد في طائفة من كتب التفسير فيها القول الصواب بل لا يوجد فيها إلا ما هو خطأ». في مجلدين، بتحقيق عبد العزيز الخليفة. وانظر ما سيأتي (٤٣٧).

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