阿卜杜勒-哈格·伊本·阿塔耶·安达卢西（公元1089-1146年／伊历481-540年）是一位马立克学派的学者，曾在西班牙和摩洛哥担任法官。伊本·阿塔耶的《古兰经注》包含了早期以传述（birriwaayah）方式记载的注释中准确传闻的摘要。他还引用了大量古典文学的例子，并深入讨论了《古兰经》在语法上的奇妙之处。许多学者更推崇伊本·阿塔耶的注释，而非al-Zamakhsharee（az-Zamakhsharee）的注释。113 这部注释原为手抄本，共二十卷，近来已出版，共十六卷。114

Abdul-Haqq ibn ‘Ateeyah al-Andaloosee (1089-1146 CE/481-540 AH) was a Maalikee scholar and judge in both Spain and Morocco. Ibn ‘Ateeyah’s tafseer contains a summary of accurate narrations found in the earlier tafseers birriwaayah. He also included many examples from classical literature and discussed extensively the grammatical wonders of the Qur’aan. A number of scholars preferred Ibn ‘Ateeyah’s tafseer over that of az-Zamakhsharee’s.113 This tafseerconsists of twenty volumes in manuscript form. It has recently been published in sixteen volumes. 114

Abul-Layth ibn Ibraaheem as-Samarqandee(卒于公元983年/伊历372年)是哈乃斐学派的教法学者，人称“印度伊玛目”(Imaam al-Hind)。他的tafseer以圣训和来自圣门弟子(sahaabah)、再传弟子(taabi‘oon)以及后世学者的记载为基础。然而，其中确实包含一些弱的记载，圣门弟子和再传弟子的言论也没有注明传述链，他们的观点也未经分析。这部tafseer共四卷，现已出版印行。115

Abul-Layth ibn Ibraaheem as-Samarqandee (d. 983 CE/ 372 AH) was a fiqh scholar of the Hanafee school and was nicknamed “Imaam al-Hind.” His tafseer was based on hadeeths and narrations from the sahaabah, the taabi‘oon, and later scholars. However, it does contain some weak narrations, and the chains of narrations for statements from the sahaabah and taabi‘oon were not mentioned, nor were their opinions analyzed. This tafseer consists of four volumes and is in print.115

阿布·伊斯哈格·艾哈迈德·伊本·易卜拉欣·萨阿拉比（Aboo Ishaaq, Ahmad ibn Ibraaheem ath-Tha‘labee，卒于公元1036年／伊历427年），来自尼沙布尔，是当时著名的诵经学家。在他的《古兰经注》中，关于圣门弟子的传述链条有所提及，但较为简略。语法方面的解释相当详尽，法学问题也有较多讨论。然而，阿布·伊斯哈格也在注释中引用了大量以色列传说（即源自圣经的故事），且未作任何批判性分析。此外，由于他在圣训学方面的基础薄弱，其注释中也收录了许多弱传和伪造的圣训。

Aboo Ishaaq, Ahmad ibn Ibraaheem ath-Tha‘labee (d. 1036 CE/427 AH), from Nishapur, was a well-known Quraa’nic reciter of his time. In his tafseer, the chains of narrations from the sahaabah are mentioned but condensed. Grammatical explanations are quite extensive and legal issues are discussed at length. However, Aboo Ishaaq also mentions a vast number of Israa’eeleeyaat (Biblical stories) without any critical analysis of their content whatsoever. Moreover, he also included many weak and fabricated hadeeths in his tafseer due to his weak background in the science of hadeeth. 116

穆罕默德·伊本·贾利尔·塔巴里（公元839–923年／伊历225–310年）出生于塔布里兹，即今伊朗西部，是著名的法学家、圣训学者和历史学家。他最初是沙斐仪学派的学者，后来达到了独立判断（ijtihaad）的层次，不再依附于某一学派。他的《古兰经注》是现存最古老的完整注释典籍。书中所引的传述大多经过分析评议；他提到了各种诵读方式及其含义，也收录并讨论了许多源自《圣经》的故事，并提及和驳斥了异端学派的观点，例如穆尔泰齐派的观点。此后的所有注释典籍，或多或少都依赖于这部注释。 在这部浩繁巨著的众多印刷版本中，最有价值的一种之一，是包含艾哈迈德·沙基尔对作者所引众多传述的传述链（isnaad）所作评注的版本。遗憾的是，由于沙基尔的去世，他的考订工作被迫中断，只完成了《妇女章》（Soorah Maa’idah）第五节为止的部分。118

Muhammad Ibn Jareer at-Tabaree (839-923 CE/225-310 AH) was from Tabreez, in what is now western Iran, and was a well-known legalist, hadeeth scholar, and historian. Although originally a Shaafi‘ee scholar, he reached the level of ijtihaad and became independent of the school. His tafseer is the oldest tafseer to reach us intact. It contains narrations which are analyzed in most cases. He mentioned the various recitations and their implications and he included many Biblical tales which were discussed, and the positions of unorthodox schools, such as that of the Mu‘tazilees, were mentioned and refuted. All later tafseers have depended on this tafseer in one way or another.117 One of the more useful of the many printed editions of this massive work is the one containing the comments of Ahmad Shaakir on the isnaads of the many narrations cited by the author. Unfortunately, the authentication effort was cut short by Shakir’s death, having only completed up to verse five of Soorah Maa’idah.118

阿勒-侯赛因·本·穆罕默德·阿勒-巴格瓦（Al-Husayn ibn Muhammad al-Baghawee，公元1117年／伊历510年去世）是沙斐仪学派的杰出法学家，也是他那个时代最卓越的圣训学者之一。他的《古兰经注》是对萨阿莱卜（ath-Tha‘labee）《古兰经注》的精简本：删去了其中大部分薄弱和伪造的传述，并且列出了所有的传述链。他还删除了萨阿莱卜《古兰经注》中提到的各种异端观点，以及与经注没有直接关系的科学资料。阿勒-巴格瓦简要地提及了一些不同的诵读方式，只在绝对必要时才解释语法结构。书中提到了一些以色列传说（Israa’eeleeyaat），但没有加以批判性分析；还有一些早期学者的不同见解，也未经评判便予以转述。这部经注已与伊本·凯西尔的《古兰经注》和《哈兹尼经注》（Tafseer al-Khaazin）合为一册出版，是以传述为依据的最可靠的经注之一。119

Al-Husayn ibn Muhammad al-Baghawee (d. 1117 CE/ 510 AH) was an eminent jurist of the Shaafi‘ee school and one of the foremost hadeeth scholars of his time. His tafseer was a condensed version of Tafseer ath-Tha‘labee, in which the majority of weak and fabricated narrations were removed and all the chains of narrators were mentioned. He also removed various heretical concepts mentioned in ath-Tha‘labee’s tafseer, as well as scientific information not directly related to tafseer. Al-Baghawee briefly mentions some of the various recitations and explains grammatical constructions only where it is absolutely necessary. There are a few Israa’eeleeyaat mentioned without critical analysis and some conflicting opinions of early scholars which are also mentioned without evaluation. This tafseer has been printed in a single edition along with Ibn Katheer’s tafseer and Tafseer al-Khaazin and is among the most reliable tafseers based on narration.119

阿布·菲代·伊斯玛仪·伊本·凯西尔·阿德-迪马什基（公元1300-1373年／伊历699-774年）是沙斐仪派的教法学者，也是伊本·泰米叶的学生。他还是一位杰出的圣训学者和历史学家。他的历史著作《开端与终结》（al-Bidaayah wa an-Nihaayah）被认为是最可靠的伊斯兰历史著作。《伊本·凯西尔经注》同样被视为最可靠的经注著作，在学者中的流行程度仅次于泰伯里的《泰伯里经注》。该书前言广泛论述了经注的方法论，并极为重视以古兰经注释古兰经的方法。伊本·凯西尔对其所引用的每一段传述都进行了审慎的分析，并评判了圣门弟子与再传弟子之间相互矛盾的说法。他还警示以色列传说（Israa'eeleeyaat）以及经注中常见的其他不实信息的危害。书中讨论了教法问题，并对各种不同观点进行了评述。120 这部经注的简编本于二十世纪八十年代出版，共四册，删去了其中不可靠的传述。121

Abul-Fidaa’ Ismaa‘eel ibn Katheer ad-Dimishqee (1300-1373 CE/699-774 AH) was a Shaafi‘ee fiqh scholar and a student of Ibn Taymeeyah. He was also an eminent hadeeth scholar and a historian. His historical work, al-Bidaayah wa anNihaayah, is considered the most authentic Islaamic history book. Tafseer ibn Katheer is also considered the most authentic book of tafseer, and is second only to Tafseer at-Tabaree in popularity among scholars. The book contains an extensive preface covering the methodology of tafseer, and great emphasis has been placed upon the interpretation of Qur’aan by Qur’aan. Ibn Katheer critically analyzes all of his narrations and evaluates the conflicting statements of the sahaabah and the taabi‘oon. He also warns against the dangers of Israa’eeleeyaat and other false information commonly found in tafseers. Legal issues are discussed, and differences of opinion are evaluated.120 An abridged version of this tafseer, from which the inauthentic narrations has been removed, was published in four volumes in the 1980s. 121

阿卜杜勒-拉赫曼·伊本·马赫鲁夫·塞阿利比·贾扎伊里（卒于公元1472年／伊历877年）是一位北非的马立克学派学者，以虔诚和学识著称。他的《古兰经注》是对伊本·阿蒂耶《古兰经注》的节要，并增补了其他著名古典注释中的内容，尤其是泰伯里的注释。书中提到的圣训取自所有著名的典籍，所有以色列传说（Israa'eeleeyaat）也都经过了考证。塞阿利比列举了一些异读，并讨论了一些语法问题，但总体而言，他的注释是对前人著作的浓缩和汇编，自己的补充很少。122

Abdur-Rahmaan ibn Makhloof ath-Tha‘labee al-Jazaa’iree (d. 1472 CE/877AH) was a North African Maalikee scholar well known for his piety and knowledge. His tafseer was an abridgement of Ibn ‘Ateeyah’s tafseer, to which he added information from other famous classical tafseers, especially that of atTabaree. The hadeeths mentioned were from all the well-known works, and Israa’eeleeyaat were all evaluated. Ath-Tha‘labee lists some of the variant recitations and discusses some grammatical issues, but for the most part, his tafseer is a condensation and compilation of previous works with very little added from himself.122

Jalaalud-Deen ‘Abdur-Rahmaan ibn Muhammad as-Suyootee（1445-1505 CE/849-910 AH）是一位杰出的沙斐仪派教法学者，也是他那个时代首屈一指的圣训学者。起初，他撰写了一部四卷本的经注，名为《Turjumaan al-Qur’aan》，书中收录了一万多条圣训，并附有每条圣训的传述系统。后来，他发现学生们对学习传述系统不感兴趣，于是将经注加以精简，删去了传述系统，只注明圣训出自哪些典籍。这部经注随后更名为《ad-Durr al-Manthoor》。尽管他精通圣训学，但似乎他只专注于尽可能多地搜集圣训，而没有辨别其真伪。123

Jalaalud-Deen ‘Abdur-Rahmaan ibn Muhammad as-Suyootee (1445-1505 CE/849-910 AH) was a great Shaafi‘ee fiqh scholar, as well as the foremost hadeeth scholar of his time. At first, he wrote a four volume tafseer called Turjumaan al-Qur’aan, in which he placed over ten thousand hadeeths along with their chains of narration. When he found his students uninterested in learning chains of narration, he condensed the tafseer by deleting the chains and merely mentioned the books from which the hadeeths were taken. This tafseer was renamed ad-Durr al-Manthoor. In spite of his knowledge of the hadeeth sciences, he seems to have been only concerned with gathering the largest possible quantity of hadeeths, without discriminating between the true and the false.123

他精研圣训学,遂摆脱了其所属教法学派的束缚而独立立论。沙瓦卡尼在其《古兰经注》中,将两种注释方法——以见解注释与以传闻注释——结合起来。他精简了圣训的传述系统,并注明每段圣训可见于哪些典籍;大多数观点也都注明了出处。书中讨论语法、教法与哲学问题,并列举了各大注释家的观点。该注释共五册,在正统学者中广受推崇。近期的一个版本在脚注中详细考证了作者所引圣训的出处。124

math-hab. He studied hadeeth sciences extensively and became independent of his math-hab. In his tafseer, ash-Shawkaanee has combined both methods of tafseer (by opinion and by narration). He has condensed the hadeeth chains and has mentioned the books in which each hadeeth may be found, and most opinions are attributed to their sources. Grammatical, legal, and philosophical issues are discussed and the positions of the great commentators are mentioned. This tafseer is printed in five volumes and is widely favored among orthodox scholars. A recent edition has footnotes that extensively document the hadeeths cited by the author.124

这部tafseer由Muhammad ibn Ya‘qoob al-Fayroozaabaadee（卒于公元1414年/伊历817年）编纂。他是一位Shaafi‘ee学者，也是著名的阿拉伯语词典《al-Qaamoos al-Muheet》的作者。这部tafseer的绝大部分内容是归于伟大的圣门弟子兼经注学家Ibn ‘Abbaas的解释性陈述。作者为每一段tafseer都列出了传述链。因此，这部tafseer被视为传述类（birriwaayah）经注之一。然而，归于Ibn ‘Abbaas的各条传述链，其真实性程度各不相同，取决于传述人本身的可靠程度。

This tafseer was compiled by Muhammad ibn Ya‘qoob al-Fayroozaabaadee (d. 1414 CE/817 AH), who was a Shaafi‘ee scholar and author of the famous Arabic dictionary, al-Qaamoos al-Muheet. The vast majority of this tafseer consists of explanatory statements attributed to the great sahaabee and mufassir, Ibn ‘Abbaas. The author mentions the chains of narrators for each section of tafseer. Hence, this tafseer is considered as being among the tafseers birriwaayah. However, chains of narration attributed to Ibn ‘Abbaas vary in their level of authenticity, depending upon the reliability of the narrators themselves.

来自穆阿威叶·伊本·萨利赫和盖斯·伊本·穆斯林·库菲的传述线被视为沙希德（极可靠的），而来自历史学家伊本·伊斯哈格的传述线则

Chains from Mu‘aawiyah ibn Saalih and Qays ibn Muslim al-Koofee are considered saheeh (highly authentic) and those from Ibn Is-haaq (the historian)

……被认为是哈桑（可靠）的；而来自伊斯马仪·本·阿布杜·拉哈曼·苏迪·凯比尔和阿布杜·马立克·本·朱莱哲的传述则存有疑问。来自达哈克·本·穆咱希目·希拉利、阿塔耶·阿瓦非、穆盖提勒·本·苏莱曼·阿兹迪以及穆罕默德·本·赛伊卜·凯勒比的传述，均为达尔夫（不可接受）。其中穆罕默德·本·赛伊卜·凯勒比曾被指控捏造圣训。所谓的“伊本·阿拔斯的经注”，其内容几乎都基于经由穆罕默德·本·赛伊卜·凯勒比传述链所传的言论。因此，这部经注大体上被视为不可靠；尽管它在民众中广为流传，但穆斯林学者们对其是完全拒绝的。125

are considered hasan (authentic); while those from Ismaa‘eel ibn ‘AbdurRahmaan as-Suddee al-Kabeer and ‘Abdul Maalik ibn Jurayj are doubtful. Those from ad-Dahhaak ibn Mazaahim al-Hilaalee, ‘Ateeyah al-‘Awfee, Muqaatil ibn Sulaymaan al-Azdee, and Muhammad ibn as-Saa’ib al-Kalabee, who was accused of fabricating hadeeths, are all da‘eef (unacceptable). Nearly all of the so-called “Tafseer of Ibn ‘Abbaas” is based on statements narrated in chains containing Muhammad ibn as-Saa’ib al-Kalabee. Hence, this tafseer is considered unreliable for the most part; and, despite its popularity among the masses, it is totally rejected by Muslim scholars.125