《古兰经》注释（塔夫西尔）是穆斯林最重要的学科。伊斯兰生活方式的各个方面，或多或少都与它相关，因为伊斯兰教的正确践行，建立在对安拉的指引作出正确理解的基础之上。没有塔夫西尔，就无法正确理解《古兰经》的各段经文。

Tafsir (exegesis) of the Qur'an is the most important science for Muslims. All matters concerning the Islamic way of life are connected to it in one sense or another since the right application of Islam is based on proper understanding of the guidance from Allah. Without tafsir there would be no right understanding of various passages of the Qur'an.

"tafsir"一词源自词根"fassara"——解释、阐明。其字面含义为"解释"或"诠释"。在专门术语中，"tafsir"用于指对《古兰经》的解释、诠释与注释，包括一切有助于正确理解经文、阐明其含义并厘清其教法意涵的知识途径。[参见Zarkashi, op.cit., 1, p. 13。] "mufassir"（复数形式为"mufassirun"）则是指从事tafsir工作的人，即"经注家"或"注释者"。

The word tafsir is derived from the root 'fassara' – to explain, to expound. It means 'explanation' or 'interpretation'. In technical language the word tafsir is used for explanation, interpretation and commentary on the Qur'an, comprising all ways of obtaining knowledge, which contributes to the proper understanding of it, explains its meanings and clarifies its legal implications. [See Zarkashi, op.cit., 1, p. 13.] The word mufassir (pl. mufassirun) is the term used for the person doing the tafsir, i.e. the 'exegete' or 'commentator'.

“ta'wil”一词在此语境中也被使用，它源自词根“'awwala”，同样有“解释、阐释”之意。

The word ta'wil, which is also used in this connection, is derived from the root 'awwala' and also means 'explanation, interpretation' .

从术语上讲，它同样指对《古兰经》的解释与阐释。

In technical language it similarly refers to explanation and interpretation of the Qur'an.

"塔夫西尔"（Tafsir）在学者的语言中意为解释与阐明。它旨在获得关于真主之书的知识与理解，阐释其含义，推导其法律条文，并领会其中蕴含的原因。塔夫西尔解释的是古兰经的"外在"（zahir）含义。有些学者认为，"塔威尔"（Ta'wil）指的是对古兰经内在和隐微含义的阐释，即有学识的人所能触及的范围。另一些学者则认为，塔夫西尔与塔威尔之间并无区别。

Tafsir in the language of the scholars means explanation and clarification. It aims at knowledge and understanding concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons. Tafsir explains the 'outer' (zahir) meanings of the Qur'an. Ta'wil is considered by some to mean the explanation of the inner and concealed meanings of the Qur'an, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between Tafsir and ta'wil.

有许多理由说明为何注释（Tafsir）至关重要，但其根本原因如下：真主降示《古兰经》，作为给人类的指引之书。人的目的在于崇拜真主，即通过践行真主所召唤他采纳的生活方式来寻求真主的喜悦。他可以在真主为此所降示的指引框架之内这样去做，但前提是他必须正确理解其中的含义与内涵。

There are a number of reasons why Tafsir is of great importance, but the basic reason is the following: Allah has sent the Qur'an as a book of guidance to mankind. Man's purpose is to worship Allah, i.e. to seek His pleasure by living the way of life Allah has invited him to adopt. He can do so within the framework of the guidance that Allah has revealed concerning this, but he can do so only if he properly understands its meanings and implications.

有一些穆斯林学者曾警告人们不要钻研泰夫西尔（经注学）。伊本·罕百勒曾说："有三类事情没有根据：泰夫西尔、马拉希姆（末世相关的传说）和迈加齐（战役的传说）。"[伊本·泰米叶，《经注原理导论》（Muqaddima fi usul al-tafsir），科威特，1971年，第59页。]这句话的意思是，这些领域中存在大量夸大和不可靠的内容，但并不意味着其中任何一项都不应被重视。另一版本的同一判断可以清楚地说明这一点，其中用的是"伊斯纳德"（isnad，传述链）一词来代替"根据"，从而证实了这一点。

Some Muslim scholars have warned against Tafsir. Ahmad b. Hanbal, e.g. has said: 'Three matters have no basis: Tafsir, malahim (tales of eschatological nature) and maghazi (tales of the battles)'. [Ibn Taimiya, muqaddima fi usul al-tafsir, Kuwait, 1971, p.59.] By this is meant that there is much exaggeration and unsound material in these fields, but it does not mean that neither of them ought to be considered. This is clear from another version of the same verdict, in which the word isnad is used for 'basis'.

穆斯林学者为正确的注释（Tafsir）制定了若干基本条件。凡无视这些原则的注释，都必须十分谨慎对待，甚至应当完全摒弃。其中最重要的条件如下：

Muslim scholars have laid down certain basic conditions for sound Tafsir. Any Tafsir, which disregards these principles must be viewed with great caution, if not rejected altogether. The most important among these conditions are the following:

注释者必须：

The mufassir must:

保持正确的信仰（阿奎达）。

 Be sound in belief ('aqida).

精通阿拉伯语及其语言规则。

 Well-grounded in the knowledge of Arabic and its rules as a language.

精通与古兰经研究相关的其他学科（例如：圣训传述学，'ilm al-riwaya）。

 Well-grounded in other sciences that are connected with the study of the Qur'an (e.g. 'ilm al-riwaya).

Understood. I'm ready to translate. Please send the English text you'd like rendered into Simplified Chinese.

 Have the ability for precise comprehension.

不要使用纯粹的个人意见。

 Abstain from the use of mere opinion.

开始《古兰经》的注释，以《古兰经》本身为始。

 Begin the Tafsir of the Qur'an with the Qur'an.

向先知的言语与解释寻求指引。

 Seek guidance from the words and explanations of the Prophet.

请参考圣门弟子的记载。

 Refer to the reports from the sahaba.

考虑来自塔比尔院（tabi'un）的传述。

 Consider the reports from the tabi'un.

请参考其他杰出学者的观点。

 Consult the opinions of other eminent scholars.

最好的注释是用《古兰经》来解释《古兰经》。

The best Tafsir is the explanation of the Qur'an by the Qur'an.

其次最好的是先知穆罕默德对《古兰经》的解释，正如沙斐仪所阐明的，他依照自己从《古兰经》中所理解的内容而行事ﷺ。

The next best is the explanation of the Qur'an by the Prophet Muhammad, who, as Shafi'i explained, acted according to what he understood from the Qur'an.

如果在《古兰经》和先知的逊奈中都找不到答案,就求助于圣门弟子的传述。[参见伊本·泰米叶,同上,第95页。]如果在《古兰经》、逊奈和圣门弟子的传述中都找不到,就求助于再传弟子的传述。[参见伊本·泰米叶,同上,第102页。]然而,没有任何东西能比得上以《古兰经》解释《古兰经》,以及先知ﷺ对《古兰经》的解释。

If nothing can be found in the Qur'an nor in the sunna of the Prophet, one turns to the reports from the sahaba. [See Ibn Taimiya, op.cit., p.95.] If nothing can be found in the Qur'an, the sunna and the reports from the sahaba, one turns to the reports from the tabi'un. [See Ibn Taimiya, op.cit., p. 102.] However, nothing can match the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet.

tafsīr 的种类 tafsīr 大致可分为三类：[此分类借自 Sabuni，《al-Tibyān》，第 63 页。另参见 Qattan，同上书，第 25 节。] tafsīr bi-l-riwāya（以传述为依据的注释），又称 tafsīr bi-l-ma'thūr。

Kinds of Tafsir Tafsir may be divided into three basic groups: [This classification has been borrowed from Sabuni, tibyan, p.63. See also Qattan, op.cit. section 25.]  Tafsir bi-l-riwaya (by transmission), also known as Tafsir bi-l-ma'thur.

Tafsir bi'l-ra'y(以正当的见解进行的注释;亦称 tafsir bi-l-diraya,即以知识进行的注释)

 Tafsir bi'l-ra'y (by sound opinion; also known as tafsir bi-l-diraya, by knowledge).

以指示/暗示解经(Tafsir bi-l-ishara)

 Tafsir bi-l-ishara (by indication, from signs).

这里所指的是，所有能够通过传承链追溯到可靠来源的《古兰经》注释，即：

By this is meant all explanations of the Qur'an which can be traced back through a chain of transmission to a sound source, i.e.:

《古兰经》本身。

 The Qur'an itself.

先知的解释。

 The explanation of the Prophet.

圣门弟子对先知（ﷺ）的解释（在一定程度上）。

 The explanation by Companions of the Prophet (to some extent).

自然，以《古兰经》解释《古兰经》以及以先知的解释来解释《古兰经》，是最高的两种注释依据，任何其他来源都无法与之相比，也无法取代。其次是圣门弟子的解释，因为圣门弟子亲历了启示的降示，由先知亲自教导和培养，并且最接近穆斯林乌玛最初的时代。当然，所有关于先知或圣门弟子解释的传述，都必须依照“圣训学”（‘ulūm al-ḥadīth）中的传述学科学，是可靠的。

Naturally, the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet are the two highest sources for tafsir, which cannot be matched nor superseded by any other source. Next to these rank the explanations by the sahaba, since the sahaba were witnesses to the revelations, were educated and trained by the Prophet himself and were closest to the period of the first Muslim umma. Of course all reports of explanations by the Prophet or by a sahabi must be sound according to the science of riwaya as in 'ulum al-hadith.

对《古兰经》的解释以《古兰经》本身来进行，是最高的注释依据。《古兰经》某一段文字中可能产生的许多疑问，往往可以在同一部经典的其他章节中找到解答，很多时候无需求助于《真主之言》之外的任何资料，因为《真主之言》本身就包含着注释。以《古兰经》中的另一节经文来解释某节经文，是注释者首要的、最重要的责任。只有当这种方法不足以说明问题时，他才会参考其他的注释资料。[《伊提幹》，第11卷，第181–182页。] 一个典型的例子是用第5章第4节对第5章第2节所作的详细解释，内容涉及可食与不可食的肉类。另一个以《古兰经》一节解释另一节的例子，涉及第44章第3节可能引发的一个问题，它在第97章第1节中得到了解释。

The interpretation of the Qur'an by the Qur'an is the highest source of tafsir. Many of the questions which may arise out of a certain passage of the Qur'an have their explanation in other parts of the very same book, and often there is no need to turn to any sources other than the word of Allah, which in itself contains tafsir. To seek to explain an aya from the Qur'an by referring to another aya from the Qur'an is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafsir. [Itqan, 11, pp.181-2.] A case in point is the detailed explanation of 5:2 by 5:4, concerning permissible and prohibited meat. Another example of explanation of one aya in the Qur'an by another concerns a question which might arise from Surah 44: 3. It is explained in Surah 97: 1:

"我们在一个blessed夜晚降下了它"(44:3)。 Correction on the above: the Chinese should read: 我们在一个吉祥的夜晚降下了它"（44:3）。

'We sent it down during a blessed night' (44: 3).

这是哪一个蒙福的夜晚，《古兰经》在其中被降示？

Which night is this blessed night, in which the Qur'an was sent down?

“我们确已在盖德尔夜降示了它。”（97：1）

'We have indeed revealed this in the lailat al-qadr' (97: 1).

第三个例子是用第7章第23节来解释第2章第37节。

A third example is the explanation of Surah 2:37 by Surah 7:23:

"然后，阿丹从他的主那里领受了一些话语，他的主便接纳了他的忏悔，因为他是至极赦宥的，是至极慈悯的。"（2:37）

'Then learnt Adam from his Lord words of inspiration, and his Lord turned towards him, for He is Oft-Returning, Most Merciful' (2: 37).

这些“启示之言”在《古兰经》中是这样解释的：

These 'words of inspiration' are explained by the Qur'an as follows:

{"我们的主啊！我们已经自欺了。你若不赦宥我们，不慈悯我们，我们必定是亏折的人。"}

'Our Lord! We have wronged our own souls. If Thou forgive us not, and bestow not upon us Thy mercy, we shall certainly be lost' (7: 23).

有许多先知解释《古兰经》的例子：先知有时自己向天使吉卜利勒请教他不明白的问题，有时则被同伴们问及《古兰经》的内容。苏尤蒂列举了大量先知对《古兰经》的解释，逐章罗列。【《古兰经学通论》（Itqan），第11卷，第191至205页。】这里举一个例子即可：

There are numerous examples of explanation of the Qur'an by the Prophet, who either himself asked the Angel Gabriel for explanation of matters not clear to him, or who was asked by the Companions about the Qur'an. Suyuti has given a long list of explanations of the Qur'an by the Prophet sura by sura. [Itqan, 11, pp. 191-205.] Here one example may suffice:

“你们可以吃，可以喝，直到黎明的白线与黑线对你们显得分明。”（2：187）

'And eat and drink until the white thread of dawn appears to you distinct from its black thread. . .' (2: 187).

阿迪·本·哈提姆传述：我说：“安拉的使者啊！白线与黑线的区别是什么意思？”ﷺ

Narrated 'Adi b. Hatim: I said: 'O Allah's Apostle! What is the meaning of the white thread distinct from the black thread?

"这两条线吗？"他说："如果你看的是那两条线，你就不是聪明人。"然后他补充道："不，那是夜的黑暗与昼的白亮。" [Itqan 11. pp. 191-205.]

Are these two threads?' He said: 'You are not intelligent, if you watch the two threads'. He then added, 'No, it is the darkness of the night and the whiteness of the day'. [Itqan 11. pp. 191-205.]

[关于早期的《塔夫西尔》（经注）的简要概述，参见 al-Sawwaf，《早期的塔夫西尔》，载于 Ahmad, K. 和 Z. I. Ansari 编：《Islamic Perspectives》。]

[For a brief summary on early Tafsir see al-Sawwaf, 'Early Tafsir', in Ahmad, K. and Z. 1. Ansari. Islamic Perspectives.

[Leicester, 1979, pp.l35-45.] 接下来,在以《古兰经》解经《古兰经》、以先知本人的解释为依据之后,排在其后的是圣门弟子对《古兰经》的解释。其中,以下几位以其在经注学领域的学识和贡献最为著名:艾布·伯克尔、欧麦尔、奥斯曼、阿里(关于他的记载不多),伊本·麦斯欧德、伊本·阿拔斯、奥贝·本·凯尔卜、宰德·本·萨比特、艾布·穆萨·艾什尔里、阿卜杜拉·本·祖拜尔。

Leicester, 1979, pp.l35-45.] Next, after explanation of the Qur'an by the Qur'an and of the Qur'an by the Prophet himself, ranks the explanation of the Qur'an by the sahaba. Among them, the following were best known for their knowledge of and contribution to the field of tafsir: Abu Bakr, 'Umar, 'Uthman, 'All (not much has been reported from them), Ibn Mas'ud, Ibn 'Abbas, 'Ubay b. Ka'b, Zaid b. Thabit, Abu Musa al-Ash'arl, 'Abdullah b. Zubair.

伊本·阿拔斯 阿卜杜拉·本·阿拔斯(逝于68年/687年)被认为是众圣门弟子中最精通经注学的人。[有一部名为《Tanwir al-Miqbas min Tafsir Ibn Abbas》(贝鲁特,出版年份不详)的书是《古兰经》的完整注释,其中所有的解释据称都可追溯至伊本·阿拔斯。关于其真实性问题,参见 al-Sawwaf,前引书,第140页。]他被誉为"古兰经的诠释者"(tarjuman al-qur'an)。他与先知是堂兄弟,他的母亲的姐妹迈蒙娜(Maimuna)是先知的妻子之一,因此他与先知关系十分亲近,并从中获得了大量关于启示的知识。据说他曾两次见到天使吉卜利里(Gabriel)。除了对经注学的一切事物有着详尽的了解外,他还因强调经注学的一项基本原则而受到推崇,这一原则至今依然重要,即:《古兰经》中词语的含义,尤其是生僻词语的含义,应当追溯到伊斯兰前诗歌语言中的用法。苏尤蒂(Suyuti)引用了大量此类解释的列表。

Ibn 'Abbas Abdullah b. 'Abbas (d. 68/687) is considered to be the most knowledgeable of the Companions in tafsir. [A book entitled tanwir al-miqbas min Tafsir Ibn Abbas (Beirut, n.d.) is a complete tafsir of the Qur'an. all explanations of which are said to go back to Ibn 'Abbas. On the question of authenticity, see al-Sawwaf, op.cit. p. 140.] He has been called 'tarjuman alqur'an', the interpreter of the Qur'an. Since he was related to the Prophet, being his cousin, and his maternal aunt Maimuna being one of the Prophet's wives, he was very close to the Prophet Muhammad and learnt much about the revelation. It is said that he saw the Angel Gabriel twice. Apart from his detailed knowledge of everything concerning tafsir, he is also given the credit for having emphasised one of the basic principles of 'ilm al-tafsir which has remained important to this day, namely, that the meaning of words, especially of unusual words in the Qur'an ought to be traced back to their usage in the language of pre-Islamic poetry. There is a long list of such explanations quoted by Suyutl.

［《Itqan》第1卷，第120–33页。］以下是一个来自圣门弟子（sahabi）的tafsir范例，即伊本·阿拔斯的解释，并经欧麦尔确认：

[Itqan 1 pp.120-33.] The following is an example of tafsir from a sahabl, namely Ibn 'Abbas, confirmed by 'Umar:

所以你要赞颂你的主，并向他祈求饶恕。他确是常常接受悔罪、至为宽恕的。{因此，你应当赞颂你的主的超绝完美，并向他求饶。他确是悔罪的接受者，至为宽恕。}（110：3）

在《塔比along》的学者中，还有许多人以精研tafsir（经注）而著称，因为归信伊斯兰的人越来越多，对了解《古兰经》的需要也成倍增长。此外，先知本人以及许多门徒已不在世，无法再给予这方面的指引，因此必须付出更大的努力，以满足人们正确理解安拉之书的需要。 Wait, I made an error above: I wrote "Along" in a transliteration by mistake. The correct rendering is: 在塔比仑（再传弟子）中，还有许多人以精研tafsir（经注）而著称，因为归信伊斯兰的人越来越多，对了解《古兰经》的知识需求也成倍增长。此外，先知ﷺ本人以及许多门弟子已经不在，无法再给予这方面的指引，因此必须付出更大的努力，以满足人们正确理解安拉之书的需要。

There are many more persons from among the tabi’un known for their preoccupation with tafsir, because many more people had embraced Islam and the need for knowledge about the Qur'an had increased manifold. Also, the Prophet himself and many of his Companions were no longer available to give this guidance, and therefore greater efforts had to be made to satisfy this need for proper understanding of the book of Allah.

在再传弟子（tabi'un）中的注释学者，按其出身与活动地区，可分为三类：

Of the mufassirun from among the tabi’un one distinguishes three groups, according to their origin and area of activity:

来自麦加的人。

 Those from Makka.

来自麦地那的人。

 Those from Madina.

来自伊拉克的人。

 Those from Iraq.

根据许多学者的看法，这一群来自再传弟子（tabi'un）中的注释家，是对tafsir最有知识的人，因为他们是从'Abdullah b. 'Abbas那里学到的。他们人数众多，在众多人物中最为著名的有Mujahid（卒于104/722）、'Ata'（卒于114/732）和'Ikrima（卒于107H）。

According to many scholars, this group of mufassirun from among the tabi’un are the most knowledgeable in tafsir, because they learnt about it from 'Abdullah b. 'Abbas. They are many in number, and among the best known out of many others are Mujahid (d.104/722), 'Ata' (d.114/732) and 'Ikrima (d.107H).

在他们之中最为人所知的穆贾希德，据传曾与伊本·阿拔斯一同诵读《古兰经》三遍，并向他询问每节已降示经文的“何时”与“如何”。[Taimiya p. ;102.] 穆贾希德所著的一部完整的《古兰经》注释书已经出版。该书以伊斯兰历第六世纪的一份手稿为底本，由苏尔提编辑。[Surti, A.: Tafsir Mujdhid, 2 vols., Beirut, n.d.] 例：

Mujahid, the best known among them, is reported to have gone through the Qur'an thrice with Ibn 'Abbas and to have asked him about the 'when' and 'how' of each verse that had been revealed. [Taimiya p. ;102.] A complete book of tafsir by Mujahid has been published. It is based on a manuscript from the 6th Hijra century and is edited by Surti. [Surti, A.: Tafsir Mujdhid, 2 vols., Beirut, n.d.] Example:

呼迈德·本·盖斯·麦基报告说：我和穆扎希德一起绕天房（卡尔白）进行环行。一个人走来问，因誓言而需守的补赎斋，应当连续守，还是可以分开守。呼迈德回答说，如果他愿意，也可以分开守！但穆扎希德说：不可分开守，因为乌班耶·本·凯尔卜的诵读是“thalathi ayyamin mutatabi'at”，即连续守三日的斋。 [Muwatta Malik, No. 617.]

Humaid b. Qais Makki reported: I was with Mujahid and we were circumambulating the house (Ka'ba). A man came and asked whether the fasts of penalty of an oath should be observed continuously or severally. Humaid replied that if he liked he could observe them severally too! But Mujahid said: Not severally, for the reading of 'Ubayy b. Ka'b is thalathi ayyamin mutatabi'at, i.e. to fast three days continuously'. [Muwatta Malik, No. 617.]

早期麦地那的再传弟子中，注释经文的学者，大多以众多圣门弟子为师，其中最为人所知的是乌班·本·凯布。以下是其中一些著名的古兰经注释学者：穆罕默德·本·凯布·古尔兹（卒于117年/公元735年）、艾卜·阿里耶·利亚希（卒于90年/公元708年）和宰德·本·艾slam（卒于130年/公元747年）。

The mufassirun among the tabi’un from Madina had many Companions as their teachers, among the best known being 'Ubay b. Ka'b. The following are some of the well-known Qur'an exegetes among them: Muh. Ammad b. Ka'b al-Qarzi (d.117/735), Abu-l 'Alliya al-Riyahl (d.90/708) and Zaid b. Aslam (d.130/747).

在伊拉克的tabi'un中，也有许多mufassirun。他们的主要老师是Ibn Mas'ud。他们的主要中心是巴士拉和库法。其中最为人所知的有：Al-Hasan al-Basri（卒于121/738年），Masruq b. al-'Ajda'（卒于63/682年）

There were also many mufassirun among the tabi’un in Iraq. Their principal teacher was Ibn Mas'ud. Their main centres were Basra and Kufa. The best known among them are: Al-Hasan al-Basri (d.121/738), Masruq b. al-'Ajda' (d.63/682)

和易卜拉欣·纳哈伊。（卒于公元713年，即伊历95年）

and Ibrahlm al-Nakha'i. (d.95/713).

没有什么能超越用《古兰经》解释《古兰经》的注释。其次是关于先知解释启示的可靠传述。

Nothing can excel the tafsir of the Qur'an by the Qur'an. This is followed by sound reports about the Prophet's explanation of the revelation.

凡是关于《古兰经》经注的、来自圣门弟子（沙哈巴）和再传弟子（塔毕欣）的可靠且真实的内容，不可拒绝；但须遵守以下原则：

Whatever is sound and genuine in the explanation of the Qur'an by the sahaba and the tabi’un may not be rejected, but the following principles are to be observed:

必须将可靠的传述与不可靠的传述区分开来,因为有许多观点被错误地归于某些圣门弟子和再传弟子(尤其是最负盛名的伊本·阿拔斯和穆贾希德),当考察其传述链时,却无法追溯到他们本人。这些传述理所当然必须予以拒绝。

 Sound reports must be distinguished from unsound ones, for many views have been falsely attributed to some sahaba and tabi’un (especially to Ibn 'Abbas and Mujahid, the most renowned ones among them), which cannot be traced back to them when the isnad is investigated. Those reports must of course be rejected.

必须对来自"啊哈勒·奥·基塔布"(有经之民)的材料,尤其是犹太传说(以色列传说,即"伊斯拉伊里亚特")加以梳理和鉴别。[详见下文第133页。]

 Material from the ahl-al-kitab, in particular the Jewish traditions (isra’iliyat) [For details, see below, p. 133.] must be sorted out and evaluated.

必须对那些因神学、哲学、政治及其他考量而混入的材料进行梳理和甄别（例如某些归于阿里的什叶派传述，或归于伊本·阿拔斯的阿拔斯王朝时期的传述等）。

 Material which crept in due to theological, philosophical, political and other considerations, must be sorted out and evaluated (such as e.g. some Shi'a attributions to 'Ali, or 'Abbasid attributions to Ibn 'Abbas, etc.).

伊斯兰的敌人有意加入的虚假内容，必须与可靠的内容加以区分。

 False material purposely introduced by the enemies of Islam must be distinguished from sound material.

释经的第二类，在传述性释经（tafsir bi'l-riwaya）之后，即所谓的理性释经（tafsir bi'l-ra'y）。这类释经并不直接依据前人的传述，而是依靠理性思考与ijtihad（独立推理）。

The second kind of tafsir, after tafsir bi'l-riwaya, is the so-called tafsir bi'l-ra'y. It is not based directly on transmission of knowledge by the predecessors, but on the use of reason and ijtihad.

"tafsir bi'l-ra'y"（以个人见解解经）并不等同于"仅凭个人臆测进行的解释"，而是指依据可靠的依据、通过伊杰提哈德（ijtihad，独立推理）得出的见解。前者已在圣训中受到谴责，而后者在恰当的范围内、作为健全的伊杰提哈德，是值得提倡的，并且先知ﷺ也予以认可，例如他派穆阿兹·本·哲白勒前往也门时的情形。

Tafsir bi’l-ra'y does not mean 'interpretation by mere opinion', but deriving an opinion through ijtihad based on sound sources. While the former has been condemned already in the hadith, the latter is recommendable, when used in its proper place as sound ijtihad, and was also approved by the Prophet, e.g. when he sent Mu’adh bin Jabal to Yemen.

[Mishkat al-Masabih, op. cit., II, p.794: (Arabic), Vol. 2, No. 3737.] 另一方面,基于以下圣训,Tafsir bi'l-ra'y(以个人见解释经)已被宣布为禁止之事:

[Mishkat al-masabih, op.cit., II, p.794: (Arabic), Vol. 2, No. 3737.] Tafsir bi'l-ra'y on the other hand has been declared haram on the basis of the following hadith:

来自伊本·阿拔斯：安拉的使者说："谁在没有知识的情况下就《古兰经》说了什么，他就已为自己准备了火中的座位。"[伊本·太伊米叶，第105页，引自提尔米兹，他称其为hasan sahīh。] 然而，这段圣训有两种解释。

'From Ibn ‘Abbas: Allah's messenger said: "He who says (something) concerning the Qur'an without knowledge, he has taken his seat of fire" ‘. [Ibn Taimiya, p.105, from Tirmidhi, who says it is hasan sahlh.] However this hadith has been explained in two ways:

不应有人对《古兰经》说出不源自圣门弟子（sahaba）或再传弟子（tabi'un）的解释。

 That no one should say of the Qur'an what is not from the sahaba or tabi’un.

不应有人对《古兰经》说出他明知与事实不符的话。[Sabuni.tibyan,p.174.] 这段圣训的明显含义是：不应在没有适当知识的情况下对《古兰经》妄加评论；这些知识的来源已在前文阐明。[以《古兰经》解释《古兰经》，以先知解释《古兰经》，以圣门弟子的解释，以再传弟子的解释，以正确的独立思考（ijtihad）。]

 That no one should say of the Qur'an what he knows to be otherwise. [Sabuni.tibyan,p.174.] The obvious meaning of the hadith is that one should not say something about the Qur'an without having the proper knowledge, the sources of which have already been explained. [The Qur'an explained by the Qur'an, by the Prophet, by the Companions. By the tabi’un. by sound ijtihad.