Our Methodology in This Book
1. Collation of Manuscripts: We relied on a complete collation method for this critical edition. The manuscripts used are among the most precious handwritten copies penned by prominent scholars (Imams): al-Faruqi, al-Taftazani, al-Khayali, and al-Tablawi. We maintained the mention of their names in the footnotes regarding significant differences found between them.
We strove to adopt the most correct version of the main text by utilizing the marginal glosses (hawashi) written on "Anwar al-Tanzil," such as the gloss of Shihab al-Khafaji—which is the most prolific in mentioning and correcting manuscript differences—along with the glosses of Zakariyya al-Ansari and al-Qunawi. We also utilized "al-Kashshaf" due to the great similarity between the wording and phrasing of al-Zamakhshari and al-Baydawi. Often, we explained al-Baydawi's phrasing using al-Zamakhshari's.
We also benefited from commentaries on "al-Kashshaf," such as "Futuh al-Ghayb" by al-Tibi, and the glosses of the scholars al-Jarbardi and al-Taftazani, along with other sources relied upon by al-Baydawi, specifically "al-Tafsir al-Kabir" by al-Razi. This was done while occasionally drawing attention to distortions or errors found in the copies of the glossators.
Note: Since Qadi al-Baydawi interspersed all Quranic verses and words within the text, we distinguished them with a different color (red). For this coloring, we relied on the copies of Allamah al-Taftazani and al-Tablawi, as they distinguished the verses, passages, and Quranic words through both script style and color.
2. Attention to Textual Vocalization (Diacritics): Particular attention was paid to problematic words and readings (qira'at), relying on linguistic books and the explanations mentioned by the commentators. We also utilized the vocalization found in some manuscripts. The Faruqi copy was the most careful regarding vocalization, followed by al-Taftazani, then al-Tablawi, and finally al-Khayali.
3. Explaining Obscure Words and Ambiguous Meanings: This was done by referring to books of language and uncommon vocabulary (gharib), such as "al-Sihah," "Asas al-Balagha," "al-Nihaya fi Gharib al-Hadith," and others. We also referred to books of literature and proverbs, such as the commentaries on "al-Hamasa," "al-Amthal" by Abu Ubayd, "Jamharat al-Amthal" by al-Askari, "Majma' al-Amthal" by al-Maydani, and "al-Mustaqsa fi Amthal al-Arab" by al-Zamakhshari.
4. Clarifying Ambiguities in the Author's Speech: We expanded upon what was difficult to understand due to brevity, in order to achieve the desired comprehension. This was done with the aid of the most important glosses and commentaries mentioned earlier. This was not done by adhering to a single gloss, but rather by selecting what is appropriate and agreeable to the author's intent, while observing complete clarity, avoiding complexity, redundancy (hashw), prolixity, deviation from the text, and unhelpful verbosity.
5. Sourcing Poetic Evidences (Takhrij): Poetry was sourced from diwans (collections) if available, in addition to the primary books of language, literature, semantics, and exegesis, such as "al-Kitab" by Sibawayh, "al-Mufaddaliyyat" by al-Mufaddal al-Dabbi, "Ma'ani al-Quran" by al-Farra, "Majaz al-Quran" by Abu Ubaydah, "al-Kamil" by al-Mubarrad, "Tafsir al-Tabari," "Ma'ani al-Quran" by al-Zajjaj, and others. We completed the poetic citation if it was not mentioned in full, explained it, and indicated differences in its wording or its author if found.
6. Attention to the Quranic Readings (Qira'at) Therein: Whether Mutawatir (canonical/mass-transmitted) or Shaadh (anomalous), we ensured they were vocalized correctly while preserving the reading established by the author (may Allah have mercy on him). We sourced them from the primary references specialized in this field and attributed every reading to its reciter if the author did not mention it. The author generally concerns himself with attributing the Mutawatir readings of the Eight Readers; each reading to its owner.
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To distinguish the Mutawatir from the Shaadh, we committed to placing everything attributed to the famous Ten Readers within floral brackets like so: ﴿...﴾, and placing the Shaadh reading within standard parentheses (...) or sometimes «...».
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For sourcing the Seven Mutawatir readings, we made the primary basis the two most important references: "al-Sab'a" by Ibn Mujahid and "al-Taysir" by Abu Amr al-Dani. We cite them together unless there is obscurity or omission in one, in which case we suffice with the other. If the author mentions Ya'qub (as is his habit) or a reading from the remainder of the Ten arises, we added "al-Nashr" to the references.
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For sourcing Shaadh readings, our basis was: "al-Mukhtasar fi Shawaddh al-Qira'at" by Ibn Khalawayh and "al-Muhtasib" by Ibn Jinni. If found in both, we cite both; otherwise, the one in which it appears. If not found in them, we referred to "Shawaddh al-Qira'at" by al-Kirmani, and other important early references such as "Ma'ani al-Quran" by al-Farra and al-Zajjaj, "I'rab al-Quran" by al-Nahhas, "al-Masahif" by Ibn Abi Dawud, "Tafsir al-Tha'labi," "al-Kashshaf," "al-Muharrar al-Wajiz," and "al-Bahr al-Muhit." Rarely does a reading fall outside these sources.
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We also took care to mention who recited each Shaadh reading if it appeared in the sources. If there were many, we often sufficed with the most important ones, occasionally indicating that the reading was attributed to a group other than them.
7. Attention to Prophetic Hadiths: This involved sourcing them from reliable collections of the Sunnah, comparing them against these sources, mentioning valid differences between them, and citing supporting evidences (shawahid) if found, along with explaining uncommon words and stating any defects ('illa) if present. For citation, we limited ourselves to the Sahihayn (Bukhari and Muslim) or one of them if the Hadith was found there. Otherwise, we referred to the rest of the Six Books and "Musnad Imam Ahmad." If the Hadith was not found therein, we referred to other books of Takhrij.
8. Sourcing Narrations (Athar): We sourced the narrations mentioned from the Predecessors (Salaf), including the Companions, the Successors (Tabi'un), and those who followed them.
9. Critiquing the Author: In some issues of grammar, readings, and others—where he mostly followed al-Zamakhshari—we provided critiques by mentioning what the Imams said in refutation or rebuttal, provided that such critique was well-founded.
10. Preparing a Study Befitting the Importance of the Book: This study included the following chapters:
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Chapter One: Biography of Allamah al-Baydawi.
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Chapter Two: Introduction to "Tafsir al-Baydawi" and its scholarly status.
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Chapter Three: Imam al-Baydawi's methodology in exegesis, comprising:
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First: The methodology followed by Imam al-Baydawi in the arrangement of his entire "Tafsir."
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Second: The methodology followed by Imam al-Baydawi in the interpretation of each Surah.
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Third: Key observations derived from the detailed study of Imam al-Baydawi's methodology.
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Chapter Four: Description of the manuscripts relied upon in the verification.
11. Indices: At the end of this work, we included an index for Hadiths, an index for poetry and rajaz verses, and concluded with a general index. Those who wish for more extensive indices may refer to our first edition (the 5-volume set).