根据上一章中关于注释学（tafsir）的历史发展、正确方法以及偏离正道的注释范例的内容，可以推出，要实现对《古兰经》的真实注释，以下条件是必不可少的。反之，缺少其中任何一项条件，很可能导致对《古兰经》的曲解。

From the information in the preceding chapter concerning the historical development of the tafseer, its correct methodology, and examples of deviant tafseers, the following conditions could be deduced as necessary for the achievement of an authentic tafseer of Qur’aan. Conversely, the omission of any one of the following conditions will more than likely result in a distorted interpretation of the Qur’aan:

注释经文者首先必须具备对伊斯兰教的正确信仰,其注释才能纯正,不致陷入异端或严重错误。真诚地信奉伊斯兰教,并不等于拥有正确的信仰。只有当一个人对伊斯兰教的理解与先知ﷺ及其同伴的理解相一致时,他的信仰才是正确的。对伊斯兰教正确信仰的内涵缺乏认识,几乎必然会导致注释者作出错误的解释。这样的人将无法分辨正确的注释与错误的注释。因此,他只能依靠个人判断,而这种判断又会因其无知而受到损害。

The mufassir first and foremost must possess a true belief in Islaam for his or her tafseer to be pure and free from heresy or gross errors. Sincerely believing in Islaam does not automatically mean that one who does so has true belief in Islaam. A true or correct belief exists only when one’s conception of Islaam coincides with that of the Prophet (r) and his companions. Ignorance of what constitutes correct belief in Islaam will almost certainly lead the mufassir into incorrect explanations. Such an individual will be unable to distinguish between a correct interpretation and an incorrect one. Consequently, he or she will have to rely on their personal judgment, which would be impaired due to their ignorance.

正确的信仰也是超越派别的。这样的信仰使注释者摆脱哲学、学派（madhhab）、思潮和宗派的消极影响。注释者不应带着预设的观念和成见去接触《古兰经》，然后在经文中寻找支持，因为这种做法必然导致误解和宗派式的解释。

Correct belief is also non-sectarian. Such a belief frees the mufassir from the damaging influence of philosophies, schools of thought (math-habs), movements, and sects.109 The mufassir does not approach the Qur’aan with preconceived ideas and notions for which he or she wishes to find support in the Qur’aan. Such an approach invariably leads to misinterpretations and sectarian explanations

一切诚实的tafseer（对经文的注释）工作都必须从用《古兰经》解释《古兰经》开始。其中未能解释清楚的部分，则应到圣训（Sunnah）中寻找。若仍无法找到解释，就应转而参考圣门弟子（sahaabah）及其再传弟子的解释。经过前述步骤之后仍然留存的疑难，则应从《古兰经》的语言中寻求理解。这种注释经文的方法，考虑到了以下几方面：真主作为启示的降示者和对其启示的阐明者的地位；先知ﷺ作为真主启示的实践性诠释者的地位；圣门弟子及其再传弟子作为真主启示以及先知ﷺ对其所作诠释与运用的传递者的地位；以及古典阿拉伯语作为启示及其注释得以传达的载体的地位。

All honest attempts at tafseer must begin with the tafseer of the Qur’aan by Qur’aan itself. What remains unexplained must then be sought in the Sunnah. If the tafseer still cannot be found, the explanations of the sahaabah and their students must then be turned to. That which is left after the preceding steps can be found in the language of the Qur’aan. Such an approach to tafseer takes into account Allaah’s role as the revealer and explainer of His revelation, the Prophet’s role as the practical interpreter of Allaah’s revelation, the sahaabah and their students’ roles as the conveyers of Allaah’s revelation and the Prophet’s interpretation and application of it, and the role of classical Arabic as the vehicle in which the revelation and its explanation were transmitted.

任何其他的方法都会否定这些关键角色中的一个或多个，并暗示要么声称直接获得了来自真主的启示，要么声称拥有超越先知（愿主福安之）及其同伴的理解。只要略看一下那些忽视这些步骤者的tafseer（注释），就会揭示他们以"ilhaam"（灵感）和"kashf"（启明）等术语包装起来的、对神圣启示的主张。

Any other approach negates one or more of these vital roles and implies either a claim of direct revelation from God or an understanding superior to that of the Prophet (r) and his companions. A brief glance at the tafseer of those ignoring these steps will expose their claims to divine revelation cloaked in terms like “ilhaam” (inspiration) and “kashf” (illumination).

注释者必须熟练掌握古典阿拉伯语、其语法结构及修辞手法,因为这是《古兰经》所用的语言。任何仅依据《古兰经》部分词义译文而作的注释,都容易产生曲解。穆扎希德是伊本·阿拔斯的弟子,他说:“凡信仰安拉和末日的人,若不精通阿拉伯语,便不可以解释安拉的经典。”110 注释者还应了解与《古兰经》以这样或那样的方式相关的其他伊斯兰学科,例如圣训学和教法学。他应熟悉圣训学,以确保他在注释中引用的、归于先知ﷺ或其门徒的解释是可靠的。他还应了解教法学的基本原理(法源学),以便准确地从经文中提取或推导出伊斯兰律例。若没有对这两门学科的正确理解,注释者几乎不可能避免在注释中夹杂大量错误信息,因为虚弱和伪造的传述数量极其庞大,而教法学派及其方法又繁多且各不相同。

The mufassir must have working knowledge of classical Arabic, its grammatical constructions, and its figures of speech, because this is the language of the Qur’aan. Any tafseer which is based solely on a translation of some of the meanings of the Qur’aan will be liable to distortion. As Mujaahid, the student of Ibn ‘Abbaas, said, “It is not allowable for anyone who believes in Allaah and the Last Day to explain Allaah’s Book if he is not knowledgeable in the Arabic language.” 110 The mufassir should also know the other Islaamic sciences which are connected in one way or another to the Qur’aan, such as hadeeth and fiqh. He should be familiar with the science of hadeeth in order to make sure that explanations attributed to the Prophet (r) or his companions that he uses in his tafseer are authentic. He should also know the fundamental principles of fiqh (usool al-fiqh) in order to accurately extract or deduce Islaamic law from its passages. Without a correct understanding of these two sciences, the mufassir could not possibly escape including in his tafseer a wealth of misinformation, since the body of weak and fabricated narrations is quite vast and the schools of fiqh (Islaamic law) and their methods are many and varied.