《古兰经注释学》作为伊斯兰教法诸学科中的重要学科之一，极为重要。因此，每个时代、每一代人都必须关注它。今天的乌玛需要注释学家，因为出现了前所未有的新事物。若这些新事物属于《古兰经》中所提及的总体性、普遍性原则之下，或可以将具体的裁决应用于其上，则必须对其加以理解。然而，古典注释书作为一类注释著作，在形式与表述上自成一种写作风格，如同其他古典著作的风格一样，当代的年轻人并无阅读这些注释的意愿或兴趣，除了那些习惯阅读古典书籍的人之外，而这样的人确实寥寥无几。因此，这种风格必须能够首先唤起穆斯林的阅读兴趣与热爱，更不用说让其他人也愿意把注释书当作一部深刻而富有启发的学术著作来阅读。此外，在哲学典籍被翻译并受其影响的时代，以及十字军东征之后的衰落时代，注释学家所走的道路，使得一些注释书耗费大量精力去关注那些并不构成注释、与《古兰经》经文毫无关联的内容。更不用说以色列传说（Isrāʾīliyyāt）不断积累，最终成为注释学家的第三个来源。《古兰经》的注释必须遵循圣门弟子的注释方法，即在理解《古兰经》时运用伊স্তিজ্তihād，并借助经过传述的圣门弟子的注释。至于从使者ﷺ处传来的注释，即便是可靠的，也应被视为圣训的一部分。 这不被视为tafsīr（释义），因为它与《古兰经》一样是立法性文本；而众所周知，tafsīr并不被视为立法性文本。

The science of tafsīr (Qur’ānic exegesis) in its capacity as a discipline from the prominent Sharī’ah disciplines is one of the most important of Sharī’ah sciences. Therefore, it is imperative that attention is given to it in every age and in every generation. The Ummah today is in need of Mufassirin because new things have come up which did not exist before. They must be understood if they come under comprehensive and general principles mentioned in the Qur’ān or if it is possible to apply detailed rulings on them. However, the style of the classical tafsīrs in its capacity as a collection of tafsīrs is one genre of writing in terms of form and presentation. It is like the style of the classical works which the sons of this generation do not have a desire or love to read these tafsīrs except by those accustomed to reading classical books. And they are very few indeed. Therefore, the style has to be such that it awakens desire and love in the Muslims first, let alone in anyone else for reading tafaseers as an intellectual book which is deep and enlightened. In addition to that, the path followed by mufasssirin in the age which followed the translation of the books of philosophy and being effected by them and in the age of decline which came after the Crusades led to the presence of tafsīrs for which much effort was expended in giving attention to things which did not constitute tafsīr and had no relationship to the verses of the Qur’ān. Not to mention the israliiyyat that accumulated until it became a third source of tafsīr for the mufassirin. It is imperative that the tafsīr of the Qur’ān should proceed according to the Sahabah's ways of tafsīr in terms of Ijtihād in understanding the Qur’ān seeking the aid of the tafsīrs of the Sahabah that have been transmitted. As for the tafsīr transmitted from the Messenger , even if authentic, it is considered part of the Hadith. It is not considered as tafsīr since it is a legislative text like the Qur’ān; where it is known that the tafsīrs are not considered as legislative text.

关于注释者应当采用的写作风格，取决于其个人的创造力。由于注释可以采用多种体裁或编纂形式，每位注释者都会根据自己认为合适的表达方式，在编排、章节划分和呈现形式上作出选择。因此，去规定注释的写作风格是不正确的。至于注释的方法论，则需要加以阐明。经过学习、研究与思考，我们找到了一套注释的方法，在此提出，以便《古兰经》的注释可以依照这一方法（minhaj）进行。这是由《古兰经》的实际情况所必然要求的方法。我们称之为"方法"，即一种既定且恒常的原则，而不称之为"风格"（uslub）。这是因为它类似于ijtihād（独立思考）的方法，而ijtihād的方法是从文本的实际情况以及《古兰经》所指引的各种依据中理解出来的。注释也是如此。它之所以是一种方法，是就遵循它而言的，而不是就它是一条伊斯兰教法规定而言的，因为这一方法并不是以ahkām（教法裁定）的形式出现的。至于我们认为在注释尊贵的《古兰经》时应当遵循的这一方法，概括如下：

As for the style according to which the mufassir should proceed depends on his creativity. Since it is in one form or one genre of compilation each mufassir chooses according what he sees as a medium of rendering the tafsīr in terms of the arrangement, chapters and presentation. This is why it is not correct to clarify the style of writing the tafsīr. As for the methodology of tafsīr, this requires clarification. After study, research and thought we have found a method for tafsīr. We shall present it here so that tafsīr of the Qur’ān can take place according to this methodology (minhaj). It is a method necessitated by the reality of the Qur’ān. We call it a method i.e a matter that is decided and permanent, we do not call it a style (uslub). This is because it is like the method of Ijtihād which is understood from the reality of the texts and from the evidences the Qur’ān has guided to. Likewise, tafsīr is the same. It is a method in terms adhering to it and not in terms of it being a Sharī’ah rule because the method is not by way of ahkām. As for this method which we deem proper to proceed on in the tafsīr of the Noble Qur’ān it is summarised in the following:

《古兰经》的释义，是阐明其词汇在句法结构（tarākīb）中的含义，以及这些句子本身的含义。要了解释义的方法，我们必须首先呈现《古兰经》的真实本质，并对其进行全面研究，使其本质的特征清晰显现。然后，我们研究与这一本质相关的一切内容，包括其用词与含义，以及它所阐述的主题。有了对其本质及相关内容的认识，以及对《古兰经》所提出的论题的了解，进行《古兰经》释义时应遵循的方法便清晰起来。如此，释经者便得到引导，走上正道，释义应依照这一方法论循序进行。

Tafsīr of the Qur’ān is the clarification of the meanings of its vocabulary (placed) in their phrases (tarakib) and the meaning of the phrases themselves. To know the method of tafsīr we must present the reality of the Qur’ān first and study it comprehensively in a way the nature of its reality becomes apparent. Then we study whatever applies to this reality in terms its words and meanings and what is the subject matter that it has brought. With this knowledge of the reality and whatever applies to it and knowledge of the subject of discussion brought by the Qur’ān the method that should be followed in making tafsīr of the Qur’ān becomes clear. Thus, he is guided to the right path on whose methodology the tafsīr should proceed.

《古兰经》的实质在于它是阿拉伯语的言辞,因此必须从它作为阿拉伯语言辞的角度去理解其实质。由此,我们必须把它的词汇理解为阿拉伯语词汇,把它的句式理解为阿拉伯语句式,并理解其在句子层面上的用词与组织方式:或是阿拉伯语词汇在阿拉伯语句子中的运用,或是阿拉伯语句子在整体结构上的安排。此外,注释者必须理解《古兰经》中高雅的言辞风格与表达方式,即阿拉伯人在其语言中对高雅言辞与表达所遵循的习惯。只有在这种以阿拉伯语为基础的前提下,对《古兰经》的实质有了详尽的理解之后,才能进行注释,在此之前则不可。因为整部《古兰经》,无论其词汇还是句式,都是遵循阿拉伯人的词汇与句式,遵循其语言中众所周知的用法而行进的,丝毫不逾越这一规范。若不具备这种理解,并依照这一实质,就不能对其进行注释。在这一点未能实现之前,《古兰经》根本无法被正确地阐释。因此,作为阿拉伯语言辞与文本的《古兰经》的注释,有赖于对其在语言层面上的阿拉伯实质的理解。

The reality of the Qur’ān is that it is in the Arabic speech, so its reality, in its capacity as Arabic speech, has to be understood. Thus, we must comprehend its vocabulary as being Arabic words, its phrases as being Arabic structures, and the nature of the right of disposal of the phrases in their capacity as phrases only, and in terms of its being Arabic disposal of Arabic vocabulary in Arabic phrases, or Arabic disposal of Arabic phrases in terms of the structure as a whole. In addition to this the Mufassir must comprehend the high manner of address and speech in the Qur’ān, in terms of the manner of the Arabs regarding the high manner of address and speech in their language. Once the reality of the Qur’ān, on this Arabic basis, has been comprehended in a detailed fashion, then it is possible to peform tafsīr, but not before this. As the whole of Qur’ān, in its words and phrases, proceeds according to the words and phrases of the Arabs and according to what is well-known in their language, and it does not overstep that by a hairbreadth. One cannot perform its tafsīr except with this comprehension and according to this reality. As long as this is not fulfilled the Qur’ān cannot be explained correctly at all. Therefore, tafsīr of the Qur’ān in its capacity as an Arabic speech and text depends on the comprehension of its Arabic reality in terms of the language:

就《古兰经》的实质而言,以及就其在用词和含义方面、即从语言角度来看,其实质所适用的一切而言:它是真主为人类降下的讯息,由真主的使者传达。它涵盖与此讯息相关的一切内容:包括信仰、教律、喜讯、警诫,以及为劝诫和提醒而讲述的故事,还有对末日所发生之事、天堂(al-Janna)、火狱的描述,用以警示并激发人们对天堂的渴望。它包含需要理性去理解的问题,也包含可以感知和无法感知但以理性为基础的问题,作为信仰与行为的依据,以及一切普世性的讯息对人类所必然包含的其他内容。若非通过真正带来它的使者ﷺ,人们无法正确地认识这一主题。尤其是真主已经阐明,祂将其降示给使者ﷺ,是为了让他向众人解释。祂说:

This is in terms of the reality of the Qur’ān and whatever applies to the reality in terms of its expressions and meanings i.e, from the perspective of the language. In terms of the subject matter that the Qur’ān brought, it is a Message from Allah  for the humankind conveyed by the messenger  from Allah . It contains everything relating to the Message: in terms of beliefs, ahkām, glad tidings, admonitions and stories for the purpose of exhortation and remembrance and a description to the happenings on the day of judgement, al-Janna (Paradise), Hellfire in order to rebuke and incite desire (for Paradise). It contains rational issues to be comprehended and perceptible and non-perceptible issues founded on a rational basis for imān and action, and whatever else a universal message to mankind necessitates. One cannot be correctly acquainted with this subject except by the way of the Messenger  who actually brought it, particularly when Allah  has clarified that He  revealed it to the Messenger  so that he may explain it to the people. He  said:

所谓使者 的道路，即是他的逊奈（Sunnah），也就是经过正确传述的关于他的言语、行为和默认（认可）的一切。因此，在开始及进行《古兰经》注释（tafsīr）之前和过程中，必须熟悉使者 ﷺ 的逊奈，因为若不熟悉使者 ﷺ 的逊奈，便无法理解《古兰经》的主旨。不过，这种熟悉应当是对逊奈文本的觉知，而无论其是否了解传述系统（sanad），即这种熟悉应是以概念的形式思考其含义，而不是记诵其文字。注释者若不致力于记诵经文字句，或不了解传述链和传述者，也无妨，只要他依据圣训的考证（takhrīj）信任该圣训的真实性即可。他所应尽的责任是领会圣训的含义，因为注释所涉及的是逊奈的意义，而非其字句、传述链或传述者。因此，他必须对逊奈有足够的认识，才能够阐释《古兰经》。 由此可见，首先，在其他一切之前，人必须详细研究《古兰经》的实际情况，研究与此实际相关的文字与含义，然后才能理解所讨论的主题。需要指出的是，一般性的理解是不够的；相反，即使是以概括的方式，对总体性（kulliyyāt）和细节性（juz'iyyāt）问题的详细理解也是必不可少的。为了使这种详细的理解得以具体呈现，我们将简要考察以下方法：从语言学的角度，就词汇与措辞，以及言语和表达中的高雅风格，并依据该语言及其人们众所周知的用法，来详细理解《古兰经》实际情况的方法。

The way of the Messenger  is his Sunnah, which is whatever has been correctly narrated about his  sayings, actions and consent. Consequently, it is necessary to be acquainted with the Sunnah of the Messenger  before starting the tafsīr and during the tafsīr of the Qur’ān since the subject matter of the Qur’ān cannot be understood without being acquainted with the Sunnah of the Messenger . Although this acquaintance should be one of awareness of the text of the Sunnah irrespective of one’s acquaintance with the sanad i.e, the acquaintance should be one of awareness of thinking about its thoughts in their capacity as concepts and not that of memorising its words. It does not harm the mufassir if he does not make an effort in the memorization of words or have knowledge of the sanad (chain) and transmitters so long as he trusts the authenticity of the hadīth from the reference (takhrij) of the hadīth. What is incumbent on him is to comprehend the meanings of the hadīth since tafsīr relates to the the meanings of the Sunnah and not to its words, sanad or transmitters. Therefore, he must have sufficient awareness of the Sunnah so that he can explain the Qur’ān. Coensequently, it becomes clear that one must first, before anything else, make a detailed study of the reality of the Qur’ān and study whatever applies to this reality in terms of the words and meanings, and then understand the subject of discussion. It should be noted that a general understanding is not suffiecint; rather a detailed understanding of the comprehensive (kulliyat) and branchial (juz'iyyat) issues is essential even if it is in a general manner. In order to visualise this detailed understanding we shall present a quick look at the method of this detailed understanding of the reality of the Qur’ān in terms of its vocabulary and phrases, and in terms of high manner in speech and address from the linguistic perspective and in terms of the language and their well-known way in their language.

关于《古兰经》在词汇层面的实际情况，我们可以看到，其中有些词汇的语言学意义既可按字面（haqiqatan）适用，也可按比喻（majazan）适用。语言学意义与比喻意义可以同时使用。所指的意义则由每个句子结构中的qarina（指示标志）来确定。语言学意义也可能被有意忽略，只保留比喻意义，因此所指的是比喻意义，而不是语言学意义。我们也注意到，有些词汇只适用语言学意义，由于没有任何指示标志将我们引离语言学意义，因此它不用于比喻意义。此外，其中还有一些词汇，其语言学意义和新的伊斯兰教法（Sharī’ah）意义都适用，而排除了字面意义和比喻意义。语言学意义和教法意义的词汇出现在多处经文中。决定所指意义的是经文的结构。否则，该词只适用教法意义，而不用于语言学意义。例如，qarya（城镇）一词，只用于语言学意义。他说：

As for the reality of the Qur’ān in terms of its vocabulary, we can see that it contains vocabulary on which the linguistic meaning applies literally (haqiqatan) and it also applies metaphorically (majazan). The lingusitic and methaphorical meaning may continue to be used together. The intended meaning is known by the qarina (indication) in each phrase construction. The lingusitic meaning may be intentially forgotten with the metaphorical meaning continuing, So it becomes what is intended and not the lingusitic meaning. We also notice vocabulary on which only the linguistic meaning applies. It is not used in the metaphorical sense due to the absence of any qarina (indication) which would divert us from the lingusitic meaning. And with in it there is vocabulary on which the lingusitic meaning and the new Sharī’ah meaning applies to the exclusion of the literal and metaphorical menaings. Vocabulary in the lingusitic and Sharī’ah sense is used in various verses. What determines any meaning which is intended is the structure of the ayah. Otherwise only the Sharī’ah meaning applies to it and it is not used in the linguistic sense. For example, the word qarya (town), it is used in the liguistic sense only. He  said:

它被用于其比喻义。他说：

It is used in its metaphorical sense. He  said:

这里所问的并不是城镇本身，而是指城镇中的居民，这一含义是比喻性的。真主说：

The town is not questioned but rather those intended are the people of the town, this meaning is metaphorical. And He  said:

这里指的是城镇的居民。例如经文中的这句话：

The people of the town are intended here. For example in His  saying:

"غائط"（ghait）指的是低洼的地方，之所以比喻性地用于指代大小便，是因为人在方便时会前往低处，于是这一比喻义便流行开来，而其字面意义则被刻意地忽略了。例如在他的话语中：

The ghait is the place which is low, it is used metaphorically with respect to answering the call of nature because the one who answers the call of natutre goes to the low place so the use of the metaphorical meaning prevailed and the literal meaning was intentionally forgotten. For example in His  saying:

以及祂的话语：

And His  saying:

其预期含义是语言学层面的；无法确立其他含义。例如在他的话中：

Its intended meaining is lingusitic; no other meaning can be established for it. For example in His  saying

所指的是其字面含义，即以洁净衣物脱离污秽。因为“纯洁”（Tuhr）在语言上即“净化”（Tahara），与“污秽”相反。用水净化某物，即是洗涤它；“tatahhara”与“athara”则指脱离污秽。至于真主的话语：

It is the linguistic meaning which is intended, which is the purification of the clothes from filth because purity (tuhr) linguistically is tahara (purification) which is opposite of filth. Purifying something with water means to wash it and tatahhara and athara is being free from filth. And His  saying:

从语言意义上讲，此处的“净化”指去除污秽（najaasa）是不可能的，因为信士不会变得不洁（najas），所以只剩下另一层含义，即去除小污（hadath）。因此，“fattahharu”的意思是：去除小污（hadath）。而“mutahhirun”指的是免于小污（hadath）的人，因为在伊斯兰教法中，去除大污和小污都称为“泰哈拉”（tahara）。他说：

The linguistic meaning here, which is the removal of impurity (najaasa) is not possible becaue the believer does not become impure (najas) so only the other meaning remains which is the removal of the minor impurity (hadath). So 'fattahharu' means: remove the minor impurity (hadath). And the 'mutahhirun' are the ones free from the minor impurity (hadath) because the removal of the greater and minor impurity is called tahara in the Sharī’ah. He  said:

“tuhur”在此指的是去除不净（污秽）。例如在他的经文中：

“tuhur” here means the removal of impurity. And for example in His  saying:

这里所指的是伊斯兰教法（Sharī‘ah）的含义：以及祂的话：

What is intended here is the Sharī’ah meaning: And His  saying:

这里所指的是语言学上的含义，即祈祷（du’a，即向真主的祈求）。例如，在真主的话语中：

What is intended here is the lingusitic meaning which is the du’a (supplication). And for example in His  saying:

以及祂的话语：

And His  saying:

所有提到"ṣalāh"的经文，都只用了它在Sharī'ah（伊斯兰教法）中的含义。

All the ayāt in which salah is mentioned they have only been used in the Sharī’ah meaning.

关于词汇而言，至于句子，阿拉伯语由表达意义的词组成。我们考察这些词在句子中的存在情况，无论是就其在句中孤立的意义，还是就整个句子的意义而言，只会得到两种角度。第一，应将其视为表示一般意义的一般性词语与表达，这是其本义。第二，应将其视为表示服务于一般词语与表达之意义的词语与表达，这是其附属（次要）义。 就第一类而言，即结构由表示一般意义的一般性词语与表达构成时，阿拉伯语词汇中有同形异义词，如 'ayn（意为眼睛）、qadā'r、ruh 等；也有同义词，如 ja'（来）与 ata（来），asad（狮子）与 qaswara（狮子），zann（猜想）与 za'm（断言）等；还有含义相反的词，如 quru'（指经期或洁净）、'azr（帮助与支持），以及 lawm（责备）与 tankeel（惩戒）等。理解词语的确切所指，需要理解其所在的结构，仅凭查阅词典是不可能理解其意义的。事实上，必须理解该词出现的结构，因为正是结构决定了其所指的意义。正如我们就句中词汇所说的那样，我们对结构本身也同样如此说。结构作为表示一般意义的一般性词语与表达，这是它的本义。 只要找不到表明相反含义的证据（qarina，即“盖然性指示”），就应当以词语的一般含义为准。这类例子在《古兰经》中比比皆是，无需一一列举，因为这本就是其原始的含义。

This is with regards to the vocabulary. As for the phrases, the Arabic language (is composed of) words which indicate meanings, when we examine these words in terms of their presence in phrases whether in terms of their existence in phrases whether relating to its isolated meaning in the phrase or the meaning of the whole phrase, we will only find two perspectives. Firstly, they should be viewed from the angle of being general words and expressions which indicate general meanings, and this is the original connotation. Secondly, they should be viewed from the angle of being words and expressions which indicate meanings which serve general words and expressions; this is the appendant (secondary) connotation. Regarding the relation to the first category which is when the structure is composed of general words and expressions indicating general meanings, in the Arabic language in terms of the vocabulary there are words which are homonymous such as the word 'ayn (lit.eye), qadā’r, ruh etc And there are words which are synonymous such as ja' and ata (to come), asad and qaswara (lion), zann and za'm (contention) etc. And therein are words which have opposite meanings such as the word quru' for being in a menstrual state or a pure state, and 'azr for help and support, similarly the words lawm and tankeel etc. Understanding the intended meaning of the word requires the understanding of the structure and it is not possible to understand its meaning simply by referring to the dictionaries. Rather it is essential that the structure in which the word was mentioned is understood because it is the structure that determines the intended meaning. Just as we say this with respect to the vocabulary in the structure, we also say this this with respect to the structure itself. The structure, in its capacity as general words and expressions which indicate general meanings and this is its original meaning. As long as no qarina (indication) can be found indicating otherwise, the general meaning is what is intended. And examples of this are abundant in the Qur’ān; there is no need to give examples because it is the original connotation.

至于第二类,即这些结构由表示含义的词语和表达组成,而这些含义服务于泛指(mutlaqa)的词语和表达。句子中陈述的每一条信息,都要求对句子所要表达的意图,结合这一信息加以说明。因此,句子的组织方式会导向说话者与受话者所理解的意图:就同一则陈述而言,在它所处的同一状态下,在句子所引用的同一语境中,并依据清晰、含混、简洁、冗长等同一类文体特点。所以,若报道开头时没有顾虑受话者、只关注陈述本身,便说:qaama zayd(宰德站起来了)。若顾虑的是受话者,则说:zayd qam(宰德站起来了,结构不同)。若是回应一个问题或类似问题的层次,则说:inna zaydan qam(宰德确实站起来了)。若是回应一个拒绝相信的人,则说:wallahi inna zaydan qam(以真主发誓,宰德确实站起来了)。若是通知一个期待宰德站起来的人,则说:qad qama zayd(宰德已经站起来了),以及阿拉伯语文本中应当考虑的其他类似情形。《古兰经》已涵盖了这两种观点。因此,表示绝对意义的词语和表达,与表示限定意义的词语和表达,在各种修辞层面上都服务于绝对的意义。 其中最为精妙的一点，在于那些带有"服务性"含义的词语，即附带的言外之意；还有《古兰经》中在同一章或不同章里重复出现的经文与经文片段，同样重复出现的故事与语句，以及谓语（Mahmul）优先于主语（Maudu'）的用法，各种不同类型的强调或依语境而定的单一强调，以及否定式的反问等等。所有这些都体现了最高层次的言外之意。你会发现某节经文、某节经文的片段、某个语句或某个故事，在某些章中以一种次序出现，在另一章中以另一种次序出现，在第三章中又以第三种风格出现，如此等等。你不会发现哪一处表达的原有次序被改变，例如谓语提前于主语，或是在同一信息中刻意提及某一部分而不提及通常所用的另一部分。我们会发现，其中总有一个精妙而巧妙的用意，旨在生成一种服务于经文词句所包含的整体含义的意义。

艾哈迈德·本·叶哈雅说，伊本·阿拉比向他朗诵了以下诗句：

Ahmed ibn Yahya said that Ibn Al-A’arabi read the following poetry to him:

The user's message is "The meaning is:" which is a label to translate. 意思是：

The meaning is:

我不想睡在一个狭窄的地方。

A narrow place I don’t want to sleep in.

仿佛是因为极大的敬畏，因而更加亲近。

As if it is because of the great fear, more intimate

他的一位同伴中的一位长老说："不是这样的。你给我们读的是'وَمَوْضِعِ ضِيقٍ'（wa-mawdhi'i dheeqin）。"这位长老说："Subhana Allah（赞美安拉），你跟随我们已经有某某时间了，却不知道'zeer'和'dheeq'的含义相同。"这类情况与《古兰经》中的情形相似：其中某些词被使用，而不是使用同义词或含义相近的词，正如《古兰经》的不同读法（Qira'at）一样。

A shaikh of his companions said: ‘It is not like that. You read to us “Wa-mawdhi’i dheeqin.” The shaikh said ‘Subhana Allah (praise be to Allah), you have accompanied us since such and such time and you don’t know that the zeer and the dheeq hold the same meaning.’ This is similar to what happens in the Qur’ān, where certain words were used in pereference to synoyomous words or words close in meaning, like the different readings (Qira’at) in the Quran.

以及依据其他诵读方式（Qira'at）的经文。

And other ayat according to the Qira’at.

阿拉伯人的习惯是，当要借助言辞表达某种意图时，便会恪守言辞本身的字面含义。据传，其中一位传述者在朗诵一首诗时说道：

It is the habit of the Arabs to adhere to the words themselves when there is a purpose for expressing with them. It is said that when one of the transmitters read a poem saying:

他把“Maalik”（马立克）读成了“haalik”（意为“死亡的”）。有人因此生气，说这段传述应当是“Maalik”，而不是“haalik”，因为被纪念的人是马立克，而不是一个死去的人。《古兰经》中也有一些固定连用的词语，若不这样连用，意义便无法完整传达，例如安拉的这句话：

Instead of saying Maalik he said the word (haalik, meaning dead). Somebody became angry and said the narration is Maalik and not haalik, for the commemorated person is Maalik and not a dead person. There came in the Qur’ān words that were adhered to, where the meaning cannot be delivered without them, this is like His  saying:

没有任何词语，无论是同义词还是意义相近的词，能够传达此处“Deeza”一词的含义。“qismatin Zaalima”（不公正的分配）、“qismatin Jaira”（不义的分配）或任何其他同义的词也同样不能。以及安拉的话：

No word, be it synonymous or even close in meaning can give the meaning of the word ‘Deeza’ here. Nor even the word ‘qismatin Zaalima’ - oppressive division, or ‘qismatin Jaira’ –wrongful division or any other word which is of the same meaning. And Allah  saying:

"Hameer" here is a transliterated Arabic term (ضمير, "pronoun"), and the user's text is a translation task, so I translate it as-is. 由于（Hameer）一词所表达的含义，无法用其他任何词语来传达，因此在句法中保留该词的用法，以保存其含义。这涉及的是是否保留原文用词的表达形式。然而，关于是否通过解释来保留其个别含义，阿拉伯人的普遍做法是：他们最注重的是言语中所蕴含的意义。这是因为阿拉伯人只关心意义，词语的形成也只是为了意义而设。因此，如果句子的目的在于个别词义，那么注意力就应当放在词语的个别含义以及句子的含义上；如果句子的目的在于结构性含义，那么只需注意个别词义，以免读者对句子结构性含义的理解产生混淆。《古兰经》在所有经文中都遵循了这一众所周知的做法。因此，欧麦尔·伊本·哈塔卜在被问及（经文中）他的话语时……

The word (Hameer) has a meaning that cannot be delivered with a word other than it, that is why it uttering was observed in the syntax so as to preserve the meaning. That is in regards to preserving or not the expression with the same word. However, in regards to preserving or not the individual meaning by explaining it, the well known practise among the Arabs is that their greatest attention is to the meanings dissiminated in the speech. This is because the Arabs were only concerned with the meanings, and the words were only fashioned for their sake. However, if the purpose of the sentence is the individual meaning, the attention should then be directed to the meaning of the words together with the meaning of the sentence. If the purpose is the structural meaning, then it is enough to observe the individual meaning so as not to confuse the readers understanding of the structural meaning of the sentence. The Qur’ān followed this well known practise in all the verses. Therefore, ‘Umar ibn Al-Khattab  when he was asked about His  saying

我们已被禁止给自己增添不必要的负担，去深究那些并非所指之意的单个词语的含义——也就是在一个句子中，本意在于其句法（结构）意义，而单个词语的含义并非重点。不过，如果句法意义依赖于单个词语的含义，那么就必须关注单个词语的含义。这也是为什么我们会看到欧麦尔本人在讲台上诵读经文时，对其中“takhawwuf”一词的含义提出疑问。

We have been forbidden from burdening ourselves unnecessarily and going deep, i.e. in the individual meaning in a sentence where the intent is the Syntax meaning. Except if the syntax meaning is dependent on the individual meaning then attention has to be given to the individual meaning. This is why we find ‘Umar himself asking the meaning of an individual word ‘takhawwuf” from the pulpit when he recited:

一名来自胡宰勒部族的男子说：我们之间所说的“التخوف”指的是减少，然后他念诵了经文给他听：

A man from Hudhayal said: At-takhawwuf amongst us means the decrease, and he read to him:

当来自Hudhayal的那个人吟诵了那句诗并解释了“التخوف”的含义时，‘Umar说：

When the man of Hudhayal read the verse of poetry and explained the meaning of at-takhawwuf, ‘Umar  said:

此外,《古兰经》在叙述和训诲时,遵循其意欲达到的优秀文学的表达标准。因此,当它使用呼语,由安拉向仆人发出时,会带上仆人所需要的呼语助词,并且书写出来而不省略,以使仆人感受到自己与安拉之间的距离,比如安拉的话语:

Moreover, the Qur’ān when speaking adheres to expression with which it intends to adhere to quality literature whether as a narrative or instruction. Thus when it used the vocative from Allah  to the servant it came with the vocative particle necessary for the servant, written and not ommitted so that the servant feels his distance from Allah  such as in His  saying:

这是关于真主呼唤祂的仆人的情况。至于仆人呼唤真主，则是使用了呼格，且省去了语气词“يا”（呀），如祂的话：

This is with regards to when Allah  calls His  servant. As for when the servant calls Allah  it came with the vocative which is free of the yaa, like His  saying:

这些经文（ayaat）都不含那个使人感到疏远的“yaa”（يا），因此仆人会感觉到安拉离他很近。另外，“yaa”表示引起注意，所以仆人被呼唤时需要引起他的注意，而安拉则不需要这样。

All of these (ayaat) are free from the yaa which makes one feel remote, so that the servant feels that Allah  is close to Him and also because yaa denotes drwaing attention, thus the servant's attention needs to be drawn when he is called but that is not the case for Allah .

此外，在观察那些旨在体现崇高礼仪的表达方式时，我们可以看到，《古兰经》在那些不宜直言的事情上，采用了委婉而非直接的表达。例如，《古兰经》在谈及性交时，以“衣服”比喻配偶，以“接触”（直接触碰）来暗指，便是如此。

Furthermore, in observing the expressions which intend to take notice of the high manner, the Qur’ān followed tht by using the indirect instead of the explicit (direct) expression in the matters which are embarassing to be expressed explicitly. This is the like when the Qur’ān expressed about the sexual intercourse by metaphorising it with the the dress (garment) and touching (direct contacting),

他在圣训中用比喻的方式指代大小便的需要，即他所说的话。

He  metaphorised for the call of nature in his saying:

同样，《古兰经》运用了一种注意的形式，即从缺席转向在场，这种转变是针对仆人（'abd）的，当情境需要时便会如此，比如经文所说：

Similarly, the Quran brought the form of the attention which implies of the manner of attendance from the absence to the presence in relation to the servant (‘abd) if it is required by the circumstance, like in his  saying

然后它从第三人称转向了直接的言说，于是他说道：

Then it turned away from the absent to the direct speech, so he  says

于是，这一说法从直接对话转为间接叙述，就像他的那句话一样。

Then it is adjusted from the direct speech to the absent like in his  saying

然后，在经文降示期间，训诫以间接引述的方式延续，而他是受话人；随后，他转而直接对他说话：

Then the admonition continued in the manner of indirect speech while the ayah’s were being revealed and he was the addressee, then he  turned to speak to him directly:

言辞本身既能增强直接表达的力度,也能使间接表达的含义变得温和。难道我们不曾看到,在感恩与赞颂真主时,礼仪要求用间接的方式;而在敬拜和表达自身的软弱(面对真主)时,直接的称呼更为恰当吗?劝诫若借间接的言辞来表达,被劝诫者便更易接受;而询问则或许更适合由直接的提问者来提出。由此,我们也可以体会真主所教导的:对于恶(shar),即便真主是万物的创造者,也不把它明确归于真主,正如经文所说:

speech gives strength to the direct speech, or eases the meaning of the indirect speech at the same time. Don’t we see that in the thanking of Allah and his praise, the manners require indirectness, while during ibadah and expression of weakness (to him ) the direct address is more appropriate? The admonition is light on the admonished by the indirect speech while enquiring might be more appropriate to come from a direct speaker. And from here is what Allah  taught us in leaving the explicit reference of shar (evil) to Allah  although he is the creator of all things, as he says in the ayah:

他对此感到满足，而没有说："而恶（shir）在你手中。"

He was satisfied by mentioning that without saying: 'and in Your Hand is the evil (shir)'

虽然讲话的语境暗示恶在你的手中，但是关于真主的行为是善是恶的说法，是从人的角度而言的：赐予权力和尊荣，就人而言是善；夺去某人的权力、使其蒙受屈辱，就人而言是恶。真主将此归于自己，说是祂做了这些，并在这节经文的最后部分说道：

While the context of the speech implies that the evil is in your  hand. Because what is quoted regarding the action of Allah  being good or bad is from the insan’s (human) perspective, so giving power and honour is good with regards to insan, and taking away power and humiliation of a person is shar (evil) with regards to insan and Allah  ascribes this to himself that it is he who has done this, and he  says in the last part of the ayah:

它也包含恶，正如它包含善一样；他说"通过你是善"，并且就这样保持着，没有提及恶，也没有说"在你手中是恶"，这教导我们要使用高尚的礼仪。所有这些，即以旨在遵循高尚礼仪的措辞来表达，是阿拉伯人在其言语中所熟知的事情，它出现在他们的诗歌和言谈之中。《古兰经》正是以这种方式，依照阿拉伯人的词汇、措辞（ibaraat）以及他们在语言中的表达方式和风格来行文，分毫不偏离。同时，它又包含了超越他们所作的、最高超的修辞之言。因此，它的实质是纯正的阿拉伯语，其中没有任何外来语言的成分。所以，想要理解《古兰经》的人，必须从阿拉伯语的角度去理解，除此之外别无理解之道。这正是为什么对《古兰经》的注释（tafsīr）必须基于其词汇、措辞，以及这些词语、措辞和句法在阿拉伯语中的含义。因此，它的注释应依阿拉伯语所指引的内容，以及阿拉伯人的文风所要求的内容来进行，不允许除阿拉伯语所要求者之外的任何注释。而要知晓这一切的途径，是可靠的口述传承（naql），即通过相关人士的叙述，此人精确地知晓其所传述的内容，并且是来自语言纯正的古代阿拉伯雄辩者的传述。

And it also includes shar like it includes khair, and along with this he  said that through you is khair and he  kept it like that without any mention of shar and he  did not say that in your hand is shar, which teaches us that we use high manners. All of this, that is to express in phrases that aim at observing the high manner, is a matter which is well-known for the Arabs in their speech, as it came in their poetry and discourse. And in this manner the Qur’ān proceeds in its vocabulary and expressions (ibaraat) according to the vocabulary of the Arabs and their expressions and their style in the language and it does not move away from it by even by a hair’s breadth. At the same time it contains the highest eloquent speech that is more than they did. So its reality is that it is pure Arabic , there is nothing from the foreign languages in it , so it is incumbent on the one who wants to understand the Qur’ān that he does so from the aspect of the Arabic language, and there is no other path to understand it except from this aspect and this is why it is crucial that the Qur’ān’s tafsīr is performed based on its vocabulary and its expressions and based on the connotation of these words , expression, vocabulary and syntax in the Arabic language. So it’s tafsīr is performed based on what the Arabic language guides to and what the style of Arabs requires and it is not allowed to perform its tafsīr except by what is demanded by the Arabic language and nothing else and The way to know all of that is the reliable transmission (naql) through the narration reported by the relevant (person) who knows precisely what he narrates from the eloquent Arabs whose Arabic language is pure.

因此,对词汇和短语进行词义上的释义(تفسير)仅限于阿拉伯语本身,禁止用阿拉伯语以外的任何语言来进行释义。从这一角度看,事实的本质正是如此。

Thus, the tafsīr of vocabulary and phrases as words and expressions is restricted only to the Arabic language, it is prohibited that one performs tafsīr with anything other than it. This is what its reality necessitates from this perspective.

至于它在伊斯兰教法意义上的实质，如礼拜（salah）和斋戒，以及教法规定，如禁止高利贷、允许贸易，还有具有教法实质的观念，如天使和沙伊塔尼（shayateen），已经确立的是：《古兰经》的许多经文是有待阐释的（mujmal），而使者ﷺ来加以详释。它有些是泛指的（ʿāmm），而使者ﷺ加以限定。它有些是绝对的（muṭlaq），而使者ﷺ来加以限制（muqayyad）。在《古兰经》中，安拉已经阐明，是使者ﷺ来解释《古兰经》。祂说：

As for its reality in terms of Sharī’ah meanings like prayer (salah) and fasting and Sharī’ah rules such as the prohibition of usury, permissibility of trade and the thoughts which have a Sharī’ah reality such as angels and shayateen, it has been established that the Qur’ān in many of its verses is ambivalent (mujmal) and the Messenger  has come and elaborated on it. It has come general and the Messenger  has specified it. It came as absolute (mutlaq) and the Messenger  came and restricted it (muqayyad). In the Qur’ān Allah  has clarified that it is the Messenger  who will explain the Qur’ān. He  said:

因此,从这一角度看,要理解《古兰经》,就需要熟悉使者对《古兰经》词汇和句法含义所作的解释,无论这种解释是限定(takhsis)、限制(taqyid)、详述(tafsil)还是其他形式。因此,要理解《古兰经》,就必须让自己熟悉与《古兰经》相关的圣行(Sunnah),也就是整体的圣行,因为它是对《古兰经》的解释,直到一个人能从圣行中了解《古兰经》中的含义、规定和思想。正因如此,若要全面地理解《古兰经》,仅局限于阿拉伯语是不够的,在掌握阿拉伯语知识的同时,还必须掌握圣行的知识。尽管在理解词语和表达的词汇与句法指示时,阿拉伯语是唯一所参照的依据,但要理解整部《古兰经》,就必须把《古兰经》和圣行视为两项不可或缺的事物。理解和解释《古兰经》时,二者必须同时采用,并且凡是希望进行《古兰经》注释(tafsir)的人都能获得这两样东西,它们二者都应成为理解和阐释《古兰经》的媒介。至于其中提到的先知和使者的故事,以及关于古代民族所叙述的事件,如果有关于它的可靠(Sahih)圣训流传下来,就采纳它;否则,应当局限于《古兰经》在某几节经文中所记载的内容。除这两种途径之外,不应当知道任何其他内容,因为从词汇和句法的角度看,并不存在通过《讨拉特》和《圣经》来理解故事所叙述的词汇和句法的途径。 在理解这些词汇和句法时，与《讨拉特》（Torah）和《圣经》无关。就意义而言，解释者是使者，通过《古兰经》的明文来解释，而不是《讨拉特》或《圣经》。因此，理解《古兰经》之义，不存在借助《讨拉特》和《圣经》的途径，因为真主命令我们回归《古兰经》，并向我们阐明使者 ﷺ 已经解释了《古兰经》。他 ﷺ 并没有命令我们回归《讨拉特》和《圣经》。我们不允许借助《讨拉特》和《圣经》来理解《古兰经》的故事和古代民族的记载。同样，也不存在借助《讨拉特》和《圣经》之外的其他来源（如历史书籍之类）的途径，因为问题不在于对某个故事的解释，以至于我们可以说这是一个更广泛的来源（假设它是真实可靠的）；而在于对具体经文的解释，我们相信这些经文是全世界的主的言语（rabbu al-'alamin）。因此，我们必须止步于这些经文的意义，依据《古兰经》所降示的阿拉伯语及其所规定的内容，同时依据拥有权威作出定义者的沙里亚定义，即使者 ﷺ，真主说《古兰经》降示给他 ﷺ，是为了让他向人们阐明它。因此，我们必须拒绝任何源自《讨拉特》、《圣经》、历史著作等的古兰经注释。如果我们认为这些就是真主言语的意义，而又没有丝毫证据表明它们与全世界的主的言语之义有任何关联，那就是对真主的捏造。

So the Qur’ān from this perspective in order to be understood needs familiarity with what the Messenger  has exlained in terms of the meanings of the vocabulary and syntax of the Qur’ān, whether this explanation is a specification (takhsis), restriction (taqyid), elaboration (tafsil) or anything else. Therefore, to understand the Qur’ān it is imperative that one familiarises himself with the Sunnah related to the Qur’ān i.e, the Sunnah as a whole because it is an explanation of the Qur’ān, this is until one knows from the Sunnah the meanings, rules and thoughts in the Qur’ān. This is why the restriction in understanding the Qur’ān in terms of a complete understanding is not sufficient to restrict oneself only to the Arabic language rather with the knowledge of the Arabic language there must be knowledge of the Sunnah. Even though the Arabic language is the only source referred to in order to understand the indications of vocabulary and syntax in terms of its words and expressions, however to understand the whole Qur’ān one must make the Qur’ān and Sunnah as two indispensible matters. It is inevitable that they both are taken together to understand the Qur’ān and that these two things are available with whoever wishes to perform tafsīr of the Qur’ān and that they both are made the medium by which the Qur’ān is understood and explained. As for the stories mentioned in it about the Prophets and Messengers and the events it has narrated about the nations of ancient times, if a sound (Sahih) hadīth is narrated about it, it is taken otherwise one should confine onself to what has been reported in the Qur’ān in a group of ayāt. It is not correct that anything should be known except through these two ways because from the angle of vocabulary and syntax there is no path to the Torah and Bible to understand the vocabulary and syntax narrated by the stories. There is no relevance to the Torah and Bible in understanding these vocabulary and syntax, In terms of the meaning the one who explains it is the Messenger  through the explicit (text) of the Qur’ān and not the Torah or the Bible. Therefore, there is no path to the Torah and the Bible in understanding the meanings of the Qur’ān because Allah  has ordered us to refer to the Qur’ān and clarified to us that the Messenger  has explained the Qur’ān. He  did not order us to refer to the Torah and the Bible. It is not allowed for us to refer to the Torah and the Bible to understand the stories of the Qur’ān and the reports of ancient nations. Similarly, there is no path to sources other than the Torah and Bible like books of history and the like because the issue is not the explanation of a story until we can say that this is a more extensive source assuming that it is authentic, rather it is the explanation of specific texts which we believe are the words of the Lord of the worlds (rabbu al-'alamin). Therfore we must stop at the meanings of these texts in terms of the Arabic language in which the Qur’ān came and whatever this language dictates and also in terms of the Sharī’ah definition from the one who has the authority to give the definition, which is the Messenger  about whom Allah  said that the Qur’ān has been revealed to him  so that he may explain it to the people. Consequently, we must reject any tafsīr which comes from the Torah, Bible, historical works etc. It will be a fabriction aginst Allah  if we think that these are the meanings of Allah's  words while there is not the semblance (shubha) of a dalīl that they have any relationship to the meanings of the words of the Lord of the Worlds.

这节经文的降示，是为了彰显真主的大能与权能，而不是为了证明某种科学观点。至于祂的话：

The ayah has come to demonstrate the power and ability of Allah  and not to prove scientific viewpoints. As for His  saying:

这里所指的是一切义务与功修，以及凡是与此相关的内容，正如经文所明示的那样。它关系到使者们向众人传达的那些义务的议题。经文是：

What is intended here is everything from the obligations and worships and whatever relates to that as evidenced by the text of the verse. It pertains to the subject of obligations which the Messengers conveyed to the people. And the text of the ayah is:

安拉派遣一位使者作为他的民众的见证人,意味着他就他所传达给他们的事务而作证。而他降示《古兰经》以阐明一切事物,意味着它是对穆斯林的指引、慈悯和喜讯,这必然说明此事并非自然科学、逻辑学、地理学或其他任何学科,而是与使命相关的事物,即这部经典是对他们的教法规定、功修和信仰(aqa'id)的阐释。它是人们借以得到引导的指引,是使他们免于迷误的慈悯,并向穆斯林报以天堂的喜讯以及安拉的喜悦。它与宗教及其义务之外的任何事物都没有关系。因此,"阐明一切事物"的含义,被确定为伊斯兰的一切问题。至于他的话:

Allah  bringing a Messenger as a witness over his Ummah means he  is a witness over them regarding that which he conveyed to them. And the fact that he  revealed the Qur’ān to clarify everything means it is a guidance, mercy and glad tidings for the Muslims which definitely means that the thing is not a natural science, logic or geography or any other subject rather it is a thing that relates to the Message i.e, that the Book is an exposition of their ahkāms, worships and beliefs (aqa'id). A guidance by which people are guided and a mercy for them which saves them from misguidance and gives glad tidings for the Muslims of janna (Paradise) and the Good Pleasure of Allah . It has no relationship to anything other than the deen and its obligations. So the meaning of 'exposition (tibyan) of everything' is designated as all the issues of Islam. As for His  saying:

这里所说的“Book”（经典）指的是被保存的石板（al-lawh al-mahfuz），即安拉的知识。“kitab”（书）这个词是同形异义词，其含义需要根据它出现的语境来解释。因此，当安拉说：

What is meant by 'Book' is the preserved tablet (al-lawh al-mahfuz) which is the knowledge of Allah . The word 'kitab' (book) is a homonym which is explained by the setting in which it came. So, when Allah  says:

指的是《古兰经》。当祂说：

It is the Qur’ān that is meant. And when He  says:

即，如何书写。但当他说

I.e, how to write. But when He  said

而祂说：

And He  says:

所有这些都指真主的知识。以及祂的话语：

All of this mean the knowledge of Allah . And His  saying:

即，被保存的天牌（al-lawh al-mahfuz），它指的是祂的知识。以及祂的话语：

i.e, the preserved tablet (al-lawh al-mahfuz) which means His  knowledge. And His  saying:

即保存的天牌（al-lawh al-mahfuz），它比喻真主的知识。以及祂的话：

i.e, the preserved tablet (al-lawh al-mahfuz) which is a metaphor for His  knowledge. And His  saying:

所以，Allah（真主）的知识已清楚地显明了，因为完整的经文是这样说的：

has come clearly as the knowledge of Allah  since the complete ayah says:

与他的话类似：

Similar to His  saying:

正如同一章(苏拉)——《牲畜》章(Sura al-An'am)中的第二节经文所证明的那样,经文是:

As evidenced in the second ayah which came in the same Sura (chapter) - Sura al- An'am - which is:

于是经文降下了：

So the verse came:

据此可见,这节经文中的“kitab”一词并不指《古兰经》,而是指“被保存的石板”(al-lawh al-mahfuz),它是对真主知识的一种隐喻。因此,这节经文并不暗示《古兰经》包含各种科学和其他类似的内容。《古兰经》并不涉及科学的讨论,这是因为其词汇、结构和表达习惯(语言习惯),也因为先知ﷺ并未对此作出解释,所以它与科学没有任何关联。这就是《古兰经》的实际情况。它明确而清楚地表明,它是由先知ﷺ从真主那里带来的阿拉伯语文本,只能通过阿拉伯语和先知ﷺ的圣训(逊奈)来解释。至于人们所提出的、基于某种沙里亚证据的关于注释方法的说法,它并不可靠,也没有根据,因为《古兰经》本身并没有向我们说明其经文应当如何解释。从可靠的传述来看,先知ﷺ也未曾明确说明某种特定的注释方法。圣门弟子(愿真主喜悦他们)虽然解释过经文的降示背景,但那属于“马understood”(止于圣门弟子的传述)的圣训,而非注释方法本身。即使是在解释和阐明经文方面,他们之间也存在分歧,每个人都依据自己的见解发言,这说明并未就某种特定的注释方法达成一致(公议)。其中一些人会从有经人那里采取某些以色列传说,这些传说由再传弟子转述,也有人拒绝采用。然而,他们所有人都是依据自己所掌握的阿拉伯语知识,以及从先知ﷺ的言语、行为、默认、被造物的特性和道德品质所理解的逊奈来理解《古兰经》的,而这对他们所有人而言都是众所周知的事实。 凡是过去对某些词语和经文不作解释的人，其克制是出于对意义真实性的审慎，而并非是对经文所提及内容的限制。除非具备可靠的知识，否则人不应发表见解。但这不能称为伊吉玛（公议），因为它并未揭示关于先知ﷺ的证据。原因在于，先知ﷺ的阐明属于圣训（Sunnah），而非塔夫西尔（经注）。然而，圣门弟子（Sahabah）最接近对古兰经注释的正确见解，原因在于：他们在阿拉伯语中地位崇高；他们与古兰经降示的对象ﷺ关系密切，并且在他的行为上有共同的见解；在使用阿拉伯语的方式上，他们以贾希利亚时期的诗歌、贾希利亚时期的演说及其他材料作为理解古兰经词汇和结构的唯一工具；在止步于先知ﷺ所提及之内容的界限上；以及在依据上述两种工具理解古兰经时，他们思想开阔。因此，这是理解古兰经最好应遵循的方法。

All of this indicates in this verse the word 'kitab' does not mean Qur’ān. Rather, it means the “preserved tablet” (al-lawh al-mahfuz) which is a metaphor for the knowledge of Allah . Thus, there is no connotation in the ayah that the Qur’ān contains sciences and other such topics. The Qur’ān is devoid of any discussions about science because its vocabulary and construction (idioms) and also because the Messenger  did not explain it and so it has no relationship to it. This is the reality of the Qur’ān. It indicates explicitly and clearly that it consists of Arabic texts brought by the Messenger  from Allah  which are not explained except with the Arabic language and the Sunnah of the Messenger of Allah . As for its tafsīr based on a Sharī’ah evidence mentioned regarding the manner of performing tafsīr it is not real and it is baseless because the Qur’ān itself did not clarify to us the manner in which its verses should be explained. The Messenger  has not been authentically reported to have clarified a specific way of tafsīr and the Sahabah (may Allah be pleased with them) even though what they explained was the causes of revelation but that was by way of mawqūf hadīth and not by way of tafsīr. Even if it was by way of explanation and clarification they themselves differed on the ayaats. Each one spoke according to his view which indicates that an ijma' (consensus) on a specific manner of tafsīr did not take place. Among them there were those who used to take from then people of the Book certain israli'yyat which were narrated by the Tabi'un and some used to reject their use. However, all of them used to understand the Qur’ān according to what they had in terms of knowledge of the Arabic language and with what they understood from the Sunnah of the Messenger of Allah  in terms of the saying, action, consent, attribute of creation and moral character of the Messenger of Allah  and this is a well known fact about all of them. Whoever used to refrain from explaining certain words and verses their restraint was due to the authenticity of the meaning and not as a restriction to what the text has mentioned, one would not give an opinion except if he had reliable knowledge. But that is not called ijma' (consensus) because it does not reveal an evidence about the Messenger . The reason is that the clarification of the Messenger  constitutes a Sunnah and not tafsīr. However, since the Sahabah are the closest people to the correct opinion in the tafsīr of the Qur’ān due to their high rank in the Arabic language and their closeness to the one on whom the Qur’ān was revealed in what they used to agree on his  behaviour, in terms of making the Arabic language such as the jahili poetry, and the speeches of jahiliyya and others as the only tool for understanding the vocabulary and construction of the Qur’ān, and in terms of stopping at the limits of what has been mentioned about the Messenger , and in terms of opening their minds in understanding the Qur’ān according to those two tools, this is the best method to follow in understanding the Qur’ān.