古代的经注（tafseer）典籍，按照作者在解释中的侧重，大体分为两类。那些只限于转述《古兰经》本身的解释，或先知（ﷺ）、其圣门弟子及再传弟子所作解释的注释，被称为“依据传述的注释”（tafseer bir-riwaayah），或称“依据传承的注释”（tafseer bil-ma’thoor）。这类注释的作者也避免无根据的解读和不必要的阐述，并始终采用可靠的传述。这并不是说此类注释完全没有个人的判断和见解，因为任何注释都必然反映编纂者本人的看法。但在这一类注释中，个人见解被降到了最低限度。

The books of tafseer have been divided into two general categories according to the emphasis of their authors in their explanations. The tafseers of those who restricted their expla-nations to transmitting what was explained in the Qur’aan or stated by the Prophet (r), his companions, and their students were referred to as tafseer bir-riwaayah or tafseer bil-ma’thoor (tafseer according to transmission). The authors of such tafseers also avoided unfounded interpretations and unnecessary expla-nations and always accepted authentic narrations. This is not to say that such tafseers are totally free of personal judgment and opinion, for any tafseer, of necessity, must reflect the opinion of the individual who compiles it. But in this case, personal opinion was kept to a minimum.

另一方面,那些作者常常依靠个人见解来进行解释、阐释和推论的注释,被称为“tafseer bid-diraayah”或“tafseer bir-ra’y”(依见解的注释)。在这类注释中,有些在个人阐释之前提到了先知ﷺ、圣门弟子(sahaabah)及其再传弟子(taabi‘oon)的传述性解释,其推论或见解与传述的解释、语法规则和词义相符;而另一些则部分甚至完全忽视传述的解释、语法规则和词义。第一类注释是可以接受的,而那些主要或完全基于没有依据之见解的注释,则被视为异端或近乎异端。

On the other hand, those tafseers in which the authors often relied on their personal opinions for explanations, inter-pretations and deductions were called tafseer bid-diraayah or tafseer bir-ra’y (tafseer according to opinion). In some of these types of tafseers, narrated explanations from the Prophet (r), the sahaabah,and their students (taabi‘oon) are mentioned prior to personal interpretation, and the deductions or opinions are in agreement with narrated explanations, grammatical rules, and lexical meanings, while in others there is a partial or even total disregard for narrated explanations, grammatical rules, and word meanings. Tafseers of the first type are acceptable, while those based mostly or solely on unfounded opinion are considered heretical or bordering on heresy.

安拉和祂的先知（ﷺ）明确禁止对《古兰经》作无根据的解释。例如，经文中就有这样的禁令：

Allaah and His Prophet (r) have expressly forbidden unfounded explanations of the Qur’aan. For example, it was forbidden in the verse,

先知（愿主赐福他并使他平安）也谴责在宗教事务中发表无知的意见，他说：

The Prophet (r) also condemned expression of uninformed opinion in religious matters, saying,

“真主不会在赐予知识之后将其夺走。相反，祂会通过收走学者的灵魂连同他们的知识来将其从后人中除去，直到只剩下无知的人。人们会向他们请教教法问题，他们便凭自己的意见作出教法裁决，既使他人迷失，自己也迷失了。”112

“Allaah won’t remove knowledge after giving it to you by removing it (from you). Rather he will remove it from (later generations) by taking (the souls of) the scholars along with their knowledge, until only ignorant people remain. They will be asked for religious verdicts, so they will issue verdicts based on their opinions, leading others astray and going astray themselves.”112

因此，总体而言可以说，来自先知（ﷺ）、圣门弟子（sahaabah）和再传弟子（taabi‘oon）的传述，优于基于个人见解的解释。但是，如果这些传述并不可靠，那么这类注释反而可能比某些基于个人见解的注释更糟。

Therefore, it could be generally said that narrations from the Prophet (r), the sahaabah, and the taabi‘oon are superior to those based on opinion. But if the narrations are not authentic, such tafseers may then be actually worse than some of those based on opinion.

以下简要介绍一些最著名的tafseer（经注）及其作者。

A brief description of some of the most famous tafseers and their authors follows.