10.1 Tafsīr(古兰经注释学) - 伊斯兰人格 | Quran Course

10.1 Tafsīr(古兰经注释学) - 伊斯兰人格 | Quran Course

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10.1 Tafsīr(古兰经注释学)

10.1 Tafsīr (qur’ānic Exegesis)

by Sheikh Taqīuddīn An-Nabahānī3 min readViewed 64 times

“tafsīr”这个词来自taf'eel的形式，其词根是al-fasr，意为解释（bayān）。你说“我解释了这件事”（不加重读符号），即“afsuruhu fasran”；而“我解释了它”（加重读符号），即“ufassiruhu tafsīran”，表示你对它作了解释。 tafsīr与ta'weel的区别在于：tafsīr是对措辞所指之意的解释，而ta'weel是对含义所指之意的解释。在解释《古兰经》经文时，选用“tafsīr”一词。《古兰经》是用阿拉伯语降示的，因此其表达都是阿拉伯语，包括那些源于外来语的词汇，例如istabraq（锦缎）。它已经按照阿拉伯语的原则被阿拉伯化，成为阿拉伯语表达的一部分。《古兰经》的文体，是阿拉伯人在言语中所熟知的表达方式。他说：

The word tafsīr is the form taf'eel from the word al-fasr which means to explain (bayan). You say I explained the thing (without pronouncing the tashdeed), 'afsuruhu fasran', and I explained it (with the tashdeed); 'ufassiruhu tafsīran' when you explained it. The difference between tafsīr and ta'weel is that tafsīr is the explanation of what is intended by the wording and ta'weel is the explanation of what is intended by the meaning. The word tafsīr is chosen when applying to the explanation of the verses of the Qur’ān. The Qur’ān has been revealed in the Arabic language so its expressions are Arabic, including the expressions which are of a foreign origin like istabraq (brocade). It is has been Arabized according to the principles of Arabic and it became part of the Arabic expressions. The style of the Qur’ān is the well-known way of Arabs in their speech. He  said:

阿拉伯人过去诵读古兰经，领会其辞藻的力量，理解其含义。然而，并非所有阿拉伯人都能凭借单纯的聆听，对古兰经进行全面而细致的理解。因为古兰经以阿拉伯人的语言降示，并不意味着所有阿拉伯人都能理解其中的每一个词语和句式。并非用某种语言写成的每一部书，都能为该语言的所有人所理解。理解一部书，不仅需要语言，还需要与该书的层次和高度相称的理解力与领悟力。在古兰经降示之时，阿拉伯人的实际情况是：并非所有人都能全面、细致地理解古兰经。相反，他们的理解因各自智力的高低而有所不同。正因如此，圣门弟子解释和理解古兰经的能力也各不相同，这源于他们对阿拉伯语理解的差异，也源于他们智力与领悟力的差异。古兰经的某些表达及其含义，并非所有阿拉伯人都能理解。艾奈斯·本·马立克传述：有一个人问欧麦尔·本·赫塔卜关于（安拉）的这句经文：

The Arabs used to recite it, comprehend the strength of its eloquence and understand its meanings. But not all of the Qur’ān can be approached by all Arabs who would understand it generally and specifically just by merely listening to it because by revealing the Qur’ān in the language of the Arabs does not mean that all Arabs will understand its words and phrases. Since not every book written in a certain language can be understood by the people of that language. The understanding of a book does not require language only but also a level of intellect in understanding and comprehension which agrees with the level and elevation of the book. The reality of the Arabs when the Qur’ān was being revealed was that not all of them were able to understand the Qur’ān generally and specifically. Rather, they used to differ in their understanding according to their intellectual elevation. Because of that reason the Sahabah's ability to explain and understand the Qur’ān was at variance due to the disparity of their understanding of the Arabic language and also due to the disparity in their intelligence and comprehension. The Qur’ānic expressions themselves and their meanings were not all understood by all Arabs. Anas ibn Malik narrated that a man asked 'Umar ibn al-Khattab about His  saying:

还有一些经文，其含义广为人知，此外还有另一些经文，要理解它们，则需要了解其降示的原因。

And other such verses which point to well known meanings, there are other verses whose understanding requires knowledge of the causes of revelation.

《古兰经》中有些经文是“muhkam”（明确的），其含义清晰。这些经文主要包括涉及伊斯兰教根本信仰（‘aqīdah）的麦加经文，以及涉及根本律例的麦地那经文，尤其是那些关于交易（mu'amalat）、刑罚（'uqubat）和证据（bayyinat）的经文。《古兰经》中也有“mutashabihat”（隐微的）经文，其含义对许多人来说是模糊的，尤其是那些可以有多种含义的经文，或者因与应当免除拟人化成分的信条相矛盾而必须舍弃表面含义、转而采用另一种含义的经文。

There are verses in the Qur’ān which are muhkam (explicit) and clear in meaning. They are the verses especially the Makkan verses which pertain to the fundamentals of the deen in terms of the ‘aqīdah and the verses which pertain to the fundamentals of the rules which are the Madinan verses, especially those related to transactions (mu'amalat), punishments ('uqubat) and testimonies (bayyinat). There are mutashabihat (ambiguous) verses as well in the Qur’ān which are ambiguous in meaning for many people, especially the verses that are open to a number of meanings or necessitates leaving the apparent meaning for another meaning because of the contradiction with the creed which should be free of anthropomorphic elements.

尽管圣门弟子最能理解《古兰经》,因为他们最精通阿拉伯语,并且亲眼见证了《古兰经》降示时的环境与事件,然而他们在理解上存在差异,在解释(tafsīr)《古兰经》的能力上也各不相同,这源于他们对阿拉伯语的熟悉程度不同,以及与先知ﷺ的亲近程度不同。圣门弟子中最著名的注释家是阿里·本·阿比·塔利卜、阿卜杜拉·本·阿拔斯、阿卜杜拉·本·麦斯欧德和乌拜伊·本·凯尔布,他们四人向各个穆斯林城市传播了数量最多的注释资料。使他们对注释有深刻理解的原因,是他们对阿拉伯语的深厚功底、对其修辞形式与风格的把握、与先知ﷺ的密切交往以及亲近,这使他们得以了解经文降示的背景事件,还有他们的理智与聪慧,使他们能够以最佳方式串联词义并得出正确的结论。因此,他们并不回避在理解《古兰经》时依据理性所要求的内容进行创制(Ijtihād)。不仅如此,他们还在注释中进行创制,并依据自己的见解(Ijtihād)发表言论,依据他们通过理解和创制所得出的结论做出裁断。因此,这些人的注释被视为最高层次的注释。然而,许多人对他们造谣,在他们的注释中掺入了他们并未说过的言论,所以你会发现他们的注释中有许多捏造之辞。经可靠传述人证实的内容,是最可靠的注释。至于其他那些伪造的传闻,由于无法证明他们曾说过这些话,因此不允许采纳。然而，对这四部被伪造的解经著作保持警惕，并不意味着就要避免阅读它们的解经。相反，这种警惕是针对将其当作依据并据以行事而言的，因为这些内容属于伪造。至于阅读它们，并依据语言、伊斯兰教法和理智，结合其中所载的内容来判断正确的理解，这是有益的，因为尽管这些伪造的传述在归于圣门弟子方面的传述链薄弱，但其中仍有一些有价值的解释，有助于理解经文。

Even though the Sahabah were the most competent in understanding the Qur’ān because they were the most knowledgeable in the Arabic language and because they witnessed the circumstances and events around which the Qur’ān was revealed. However, they differed in their understanding and they differed in their ability to explain (tafsīr) the Qur’ān due to the disparity in the level of their familiarity with the Arabic language and due to the disparity in their closeness to the Messenger . The most famous Mufassirun from the Sahabah were 'Ali ibn Abi Talib, 'Abd Allah ibn 'Abbas, 'Abd Allah ibn Mas'ud and Ubay ibn Ka'b, they are the four who nurtured the most amount of exegetical material to the different Muslim cities. What enabled them to have such a deep knowledge of tafsīr was their strong understanding of the Arabic language, their grasp of its rhetorical form and styles, their mixing with the Prophet  and being close to him which enabled them to know the events for which verses of the Qur’ān were revealed and their faculty of intellect and intelligence, a faculty which enabled them to link meanings together in the best manner and come out with correct results. That is why they did not refrain from making Ijtihād in understanding the Qur’ān according to what the mind demanded. Rather, they made Ijtihād in tafsīr and spoke about it within their own opinions (Ijtihāds) and they made decisions based on what they had arrived at by their understanding and Ijtihād. Therefore, the tafsīrs of those people are considered as one of the highest forms of tafsīr. But many have lied about them and sayings have been interpolated in their tafsīr which they did not say, that is why you will find many fabrications in their tafsīr. What has been authenticated by trustworthy narrators is the strongest of tafsīrs. As for everything else from the fabricated reports it is not permitted to take them since it has not been proven that they said them. However, the caution of taking fabricated tafsīrs of those four does not mean it is a caution for reading their tafsīrs. Rather, it is a caution against taking them and practising them given the consideration that these are fabrications. As for reading them and determining a correct understanding by the language, Sharī’ah and intellect with what has been mentioned in them, this is useful because there are valuable explanations (tafsīrs) in these fabricated reports in terms of understanding even though their chains of transmission are weak in terms of their ascription to the Sahabah.

在圣门弟子之后出现了再传弟子（Tabi'un）。他们中的一些人因传述圣门弟子的言论而闻名，既传述上述四位的，也传述其他人的。这些再传弟子中最著名的有：穆贾希德（Mujahid）、阿塔·伊本·艾比·拉巴赫（'Ata ibn Abi Rabah）、伊本·阿拔斯的被释奴伊克里迈（'Ikrama）以及赛义德·伊本·朱拜尔（Sa'id ibn Jubayr）。学者们对这些来自再传弟子的经注学家的可信程度看法不一。穆贾希德是其中最可靠的，尽管他的传述最少，而且沙菲仪、布哈里等一些伊玛目和圣训学家依赖他的经注。然而，也有人指出穆贾希德曾向有经人请教，因此从这个角度看，人们在采纳他的言论前会仔细斟酌，尽管大家都认可他的诚实。阿塔和赛义德都是可信且诚实的，没有人质疑他们的诚实。至于伊克里迈，大多数学者信任他，认为他可靠。布哈里也传述过他的圣训，但其他学者认为他在经注上有冒险之处，认为他自以为通晓《古兰经》的一切。这是因为他传述了大量来自圣门弟子的经注。在上述四人中，伊克里迈传述伊本·阿拔斯的内容最多。还有一些人传述其他圣门弟子的经注，例如阿卜杜拉·伊本·麦斯欧德的学生马斯鲁格·伊本·阿justify-ajda（Masruq ibn al-Ajda'），他传述了伊本·麦斯欧德的经注。在再传弟子中，卡塔达·伊本·笛艾玛·苏杜西·阿克玛（Qatada ibn Da'ama Assudoos AlAkma）也以经注而闻名。他精通阿拉伯语，熟悉阿拉伯诗歌、阿拉伯人的历史和谱系。再传弟子时代结束后，学者们开始按照特定的方法编写经注著作，即先列出经文，然后引用圣门弟子和再传弟子的经注传述，并附上其传述链。以这种方法著称的学者有苏夫扬·伊本·乌耶那（Sufyan ibn 'Uyayna）、瓦基·伊本·贾拉赫（Waki' ibn al-Jarrah）、阿卜杜·拉札格（'Abd al-Razzaq）等人。虽然这些人的注释典籍并未完整流传至今，流传下来的只是散见于一些注释书中的言论，比如泰伯里的注释。此后有法拉厄，再之后有泰伯里。随后，注释学者们在每个时代相继出现，直到我们的时代。

After the Sahabah came the Tibi'un. Some of them became famous for transmitting from the Sahabah, from the four mentioned above and from others. The most famous from those Tabi'un are Mujahid, 'Ata ibn Abi Rabah, 'Ikrama freedman of Ibn 'Abbas and Sa'id ibn Jubayr. The 'Ulama have differed on the degree of trust put on those Mufassirun from the Tabi'un, so Mujahid is the most reliable even though he had the fewest narrations and some imams and muhaddithun like Shafi'i and Bukhari rely on his tafsīr. However, some of them observed that Mujahid used to ask the People of the Book. So from this perspective they would give his sayings thorough consideration before taking them though they agreed on his honesty. Both 'Ata and Sa'id were trustworthy and honest and no one has questioned their honesty. As for 'Ikrama, most scholars trust him and believe him. And Bukhari transmits from him but others view him as taking risks in tafsīr thinking that he knows everything about the Qur’ān. And that was due to the huge amount of Qur’ānic tafsīr he has narrated from the Sahabah. From the four, 'Ikrama was the one who transmitted mostly from Ibn 'Abbas. There are those who used to narrate from rest of the Sahabah like Masruq ibn al-Ajda', the student of 'Abd Allah ibn Mas'ud, he used to narrate tafsīr from him. From the Tabi'un, Qatada ibn Da'ama Assudoos AlAkma also became well known for tafsīr. He had an extensive knowledge of the Arabic language and was well versed in Arabic poetry, the era of the Arabs and their genealogy. After the end of the era of the Tabi'un, the 'Ulama began to compile books of tafsīr following a specific method, which is to mention the verse and then quote what has been reported from the tafsīrs of the Sahabah and the Tabi'un along with their chains. Some of them who were famous for this method were Sufyan ibn 'Uyayna, Waki' ibn al-Jarrah, 'Abd al-Razzaq and others.Though the tafsīrs of these people have not reached us in their entirety rather what has reached us are statements found in some of the books of tafsīr like the tafsīr of al-Tabari. Then after them came al-Farra' and then came al Tabari. Then scholars of tafsīr came one after another in every age until our time.