法赫鲁丁·伊本·阿里·拉齐（公元1150-1210年／伊历544-606年）是一位沙斐仪派学者，精通语法学以及哲学。

Fakhrud-Deen ibn ‘Alee ar-Raazee (1150-1210 CE/544-606 AH) was a Shaafi‘ee scholar who excelled in the grammatical sciences as well as philosophy.

他的《古兰经注》印成八大卷；然而，他的同时代人提到，法赫鲁丁并未完成这部注释。有人认为，该书是由他的弟子沙姆斯丁·艾哈迈德·本·哈利勒·胡瓦伊伊（Shams ad-Deen Ahmad ibn alKhaleel al-Khuwayyee）完成的。126 拉齐的《古兰经注》因其对多门学科中各种主题的广泛论述，在学者中颇受欢迎。该注释以关注经文与章节之间的联系而著称。然而，该注释大部分内容更像是一部自然科学百科全书。作者深入探讨数学和自然科学，并以天文学家和哲学家的术语评析他们的观点。书中提到了穆尔太periodic派（Mu‘tazilah）的各种论证，并对其作了温和的反驳；每当出现涉及法律问题的经文时，他都会解释各个教法学派（fiqh madhhab）的立场。不过，在法律问题上，他总是偏向自己所属的沙斐仪学派（Shaafi‘ee madhhab）。拉齐也讨论了语法问题，但其篇幅远少于他对自然科学的讨论。127

His tafseer is printed in eight large volumes; however, his contemporaries mentioned that Fakhrud-Deen did not complete his tafseer. It has been suggested that the work was completed by his disciple, Shams ad-Deen Ahmad ibn alKhaleel al-Khuwayyee.126 Ar-Raazee’s tafseer is quite popular among scholars due to its extensive treatment of various topics from a wide range of sciences. This tafseer is noted for its concentration on the relationship between verses and chapters. However, the tafseer is, for the most part, like an encyclopedia of natural sciences. The author delves into mathematics and natural sciences and evaluates the opinions of astronomers and philosophers using their terminology. The various arguments of the Mu‘tazilah are mentioned and mildly refuted and the positions of the various fiqh math-habs are explained whenever verses containing legal issues appear. However, he always favors his school, the Shaafi‘ee math-hab on legal issues. Ar-Raazee also discussed grammatical issues, but to a much lesser extent than his discussions of natural sciences.127

Abū ʿAbdillāh Muḥammad ibn Aḥmad al-Anṣārī al-Qurṭubī（卒于公元1273年／伊历671年）出生于今西班牙境内的科尔多瓦。他在那里开始求学，并参加了对基督徒的圣战（jihaad），在此过程中被俘，但他设法逃脱了。此后他前往东方，最终定居埃及，并在那里去世。他最著名的是他的经注（tafseer），此外他还因其关于后世的著作《死者与后世状况之警示》（at-Tathkirah bi Aḥwāl al-Mawtā wa Aḥwāl al-Ākhirah）以及一部关于苦行（zuhd）的著作而闻名。苦行指淡泊世俗的追求，以专心争取后世的成功。129

Aboo ‘Abdillaah Muhammad ibn Ahmad al-Ansaaree al-Qurtubee (d. 1273 CE/671 AH) was born in Cordoba in what is now Spain. He started his studies there and participated in jihaad against the Christians, in the course of which he was captured, but he managed to escape.128 He eventually travelled to the east, settling in Egypt, where he died. He is most famous for his tafseer, but he is also noted for his book on the afterlife, at-Tathkirah bi Ahwaal al-Mawtaa wa Ahwaal al-Aakhirah and a book on zuhd, the downplaying of worldly ambitions in order to concentrate on success in the hereafter.129

他的《古兰经》注释以约七十页的导论开篇,内容涉及《古兰经》的美德、诵读礼仪以及正确的注释方法。这部注释的特点是极为重视教法(fiqh)问题,但绝不仅限于此。有人可能会把阿勒-古尔图比(al-Qurtubee)的著作归入"以理注经"(attafseer bid-diraayah)一类,因为教法的本质就包含从经文中进行推论。然而,他会在每节经文之后引用与之相关的圣训,并引述圣门弟子(sahaabah)、再传弟子(taabi‘oon)以及重要学者的解释,不过通常省去了传述系统(isnaad)。引用圣训时,他会注明该圣训见于哪部典籍,或是由哪位作者提到。 在呈现一节经文的原文之后,他会说明与之相关、他打算讨论的问题数量。他通常先解释经文的词汇,遇到难懂的词语时,会引用一两行诗句来说明其含义。他也会提及异读(variant recitations)及其诵读者。在讨论教法问题时,他会列出主要观点及其证据,然后加以评判。他一般支持马立克学派(Maalikee)的立场,但并非总是如此。他也驳斥了什叶派(Shee‘ah)、穆尔太齐赖派(Mu‘tazilah)和格达里叶派(Qadareeyah)等偏离正道的教派,但他的辩驳遵循学术礼仪。这部注释被视为该领域的巨著,对于研究《古兰经》中的教法问题不可或缺。130

His tafseer starts with an introduction of some seventy pages on the virtues of the Qur’aan, the etiquettes of its recitation and the proper methodology of tafseer. The tafseer is characterized by a heavy emphasis on fiqh issues, but it is by no means limited to that. One may consider al-Qurtubee’s work in the category of attafseer bid-diraayah because fiqh by its nature involves deductions from the texts. However, he includes the hadeeths relevant to each verse, as well as explanations of the sahaabah, taabi‘oon and major scholars, although usually stripped of the isnaad. When quoting a hadeeth, he cites the book where it may be found or the author who mentioned it. After presenting the text of a verse, he will state the number of issues relating to it that he plans to discuss. He usually starts with an explanation of the vocabulary of the verse, quoting a line or two of poetry to illustrate the definition of any difficult words. He also mentions variant recitations and their reciters. In discussing fiqh issues, he mentions the major opinions along with their evidence, then evaluates them. He generally supports the Maalikee position, although not always. He also refutes deviant sects like the Shee‘ah, the Mu‘tazilah, and the Qadareeyah, but he does so with scholarly etiquette. His tafseer is considered one of the monumental works in this field, and is indispensable for the fiqh issues of the Qur’aan.130

纳绥尔丁·阿卜杜拉·伊本·阿里·拜达维(Naasirud-Deen, ‘Abdullaah ibn ‘Alee al-Baydaawee,卒于公元1291年/伊历691年)是波斯学者,属沙斐仪学派,曾被任命为设拉子的首席法官。他的《古兰经注》是对宰马赫舍里《启示真相揭示者》(al-Kash-shaaf)的节略,删去了其中大部分穆尔太齐赖派的哲学内容。不过,他偶尔仍会陷入宰马赫舍里的解释之中。他还沿袭了宰马赫舍里的做法,在每章末尾列举一些弱的和伪造的圣训,以赞颂诵读该章的功德。拜达维的部分材料取自拉齐的《幽玄之钥》(Mafaateeh al-Ghayb)和拉吉布·伊斯法哈尼的《古兰经注》(Tafseer ar-Raaghib al-Isfahaanee),并收录了圣门弟子和再传弟子的传述。因此,凡是涉及创造奇迹的经文,他都会阐释自然科学的理论与事实。他也提及古兰经的各种诵读方式,但并不局限于那些可靠的诵读。尽管如此,这部经注基本没有以色列传说(Israa’eeleeyaat)的内容。其文辞也十分精炼典雅。历代伊斯兰学者都十分推崇这部经注,并且围绕它产生了许多注释本和校注本。131

Naasirud-Deen, ‘Abdullaah ibn ‘Alee al-Baydaawee (d. 1291 CE/691 AH) was a Persian scholar of the Shaafi‘ee math-hab and was appointed chief judge of Shiraaz. His tafseer was an abridgement of al-Kash-shaaf by az-Zamakhsharee, with most of the Mu‘tazilee philosophy deleted. However, he does occasionally get caught up in az-Zamakhsharee’s explanations. He has also followed azZamakhsharee’s practice of mentioning at the end of every chapter weak and fabricated hadeeths extolling the virtues of reading that chapter. Al-Baydaawee draws some of his material from Mafaateeh al-Ghayb of ar-Raazee and Tafseer ar-Raaghib al-Isfahaanee and includes narrations from the sahaabah and the taabi‘oon. Hence, he does not leave any verse about the wonders of creation without expounding on the theories and facts of natural sciences. He also mentions Qur’aanic recitations, but does not limit himself to the authentic ones. Nevertheless, the tafseer is quite free from Israa’eeleeyaat. Its language is also very polished and elegant. Islaamic scholars throughout the ages have held this tafseer in high esteem, and many commentaries on it and annotated versions of it have been produced.131

“阿卜杜拉·伊本·玛哈姆德·安-纳萨菲”（卒于公元1302年/伊历701年）是一位享有广泛声誉的哈乃斐学者。他撰写了大量关于法理学原理（usool al-fiqh）的著作，并为前人的著作作注释。他的《古兰经注》是对白达维（al-Baydaawee）经注的节选本，其中删去了各章经文功德方面的伪造圣训。在论述各种诵读方式时，他只限于七种可靠的诵读，并将每种诵读归于其诵读者。安-纳萨菲在讨论与经文相关的各种教法问题时，会阐述各个教法学派的论据，加以反驳，并支持自己所属的哈乃斐学派的观点。关于语法问题的讨论大多非常简短。总体而言，这部经注篇幅适中，文风简明清晰。132

‘Abdullaah ibn Mahmood an-Nasafee (d. 1302 CE/701 AH) was a Hanafee scholar of wide renown. He wrote numerous books on usool al-fiqh and commentaries on earlier works. His tafseer was an abridgement of alBaydaawee’s tafseer in which he deleted the fabricated hadeeths on the virtues of each chapter. In his discussions of the various recitations, he limits himself to the authentic seven and attributes each to its reciter. An-Nasafee debated the various legal issues connected with verses by explaining the arguments of each math-hab, refuting them and supporting the positions of his own math-hab, the Hanafee school. Discussions of grammatical issues are mostly very brief. On the whole, the tafseer is medium-sized and its style is brief and clear.132

‘Alee ibn Khaleel ash-Shayhee(1279-1340 CE/678-740 AH)因曾在大马士革负责一间书库而得绰号“al-Khaazin”（库管）。这位沙斐仪派学者生于巴格达并在那里长大，但大部分学业是在大马士革完成的。他撰写了大量涉及各种主题的著作，例如十卷本的《Maqbool al-Manqool》，书中汇集了见于沙斐仪和艾哈迈德的《Musnad》、六大部圣训集、马立克的《Muwatta’》以及达拉库特尼的《Sunan》中的圣训。 他的经注是巴额威经注的浓缩本，并增补了更早期经注的内容。他提到了许多以色列传说（Israa’eeleeyaat），但未加以评判。al-Khaazin还广泛记述了先知时代的各次战役，凡经文中提及之处皆有涉及。他的经注也对法律问题作了详细讨论，有时还涉及与经注完全无关的领域。经注中还十分强调灵性教诲与劝诫，这反映了al-Khaazin的苏菲倾向。 该经注共七卷，篇幅适中，流传广泛，尤其受到喜爱故事的读者欢迎；然而，在被学者用作可靠参考之前，此经注仍需经过严谨的校订。133

‘Alee ibn Khaleel ash-Shayhee (1279-1340 CE/678-740 AH) was known by the nickname of “ al-Khaazin” (the warehouseman) because he used to be in charge of a book warehouse in Damascus. This Shaafi‘ee scholar was born and raised in Baghdaad, but did the greater part of his studies in Damascus. He wrote a vast number of books on a variety of topics, such as the ten-volume work called Maqbool al-Manqool, in which he gathered the hadeeths found in the Musnads of ash-Shaafi‘ee and Ahmad, the six major books, the Muwatta’ of Maalik, and the Sunan of ad-Daaraqutnee. His tafseer is a condensed version of al-Baghawee’s tafseer with additions from earlier tafseers. He mentions many Biblical tales (Israa’eeleeyaat) without evaluating them. Al-Khaazin also wrote extensively on the battles which took place during the Prophet’s era wherever mention was made of them in the verses. His tafseer also deals with legal issues in great detail, sometimes touching on areas not related to tafseer at all. There is also great emphasis in the tafseer on spiritual lessons and advice, a reflection of alKhaazin’s Soofee leanings. The tafseer is in seven medium-sized volumes and is in wide circulation and is particularly liked by those who enjoy stories; however, the tafseer needs critical revision before being used as a reliable reference for scholars.133

穆罕默德·伊本·优素福·伊本·哈扬·安达卢西（1256–1344年，即伊历654–745年），通常以艾布·哈扬之名更为人知，是诵读学和诗歌领域的学者，也是语法学领域的大师。他早年属于达乌德派（Thaahiree）法学学派，后来改从沙斐仪学派。他曾在北非各地的学府求学，最终定居埃及。这部经注共八大卷，被学者广泛使用，是研究《古兰经》语法结构的重要参考著作。艾布·哈扬详细提及语法学家之间的分歧，其经注大多从语法角度展开，以至于它更像一部语法书，而非一般的《古兰经》经注。不过，他也阐发了经注学的其他方面，如教法问题、诵读学、《古兰经》的修辞之美，以及早期正统学者的传述。在许多地方，他还驳斥了宰玛赫舍里的许多哲学论证，以及他的语法观点。134

Muhammad ibn Yoosuf ibn Hayyaan al-Andaloosee (1256-1344 CE/654-745AH), more commonly known by the name Aboo Hayyaan, was a scholar in the field of recitations and poetry and was a master in the field of grammar. In his early years, he belonged to the Thaahiree school of law, but later left it for the Shaafi‘ee school. He studied in schools throughout North Africa and eventually settled in Egypt. This tafseer is in eight large volumes and is widely used by scholars as an important reference work on grammatical constructions in the Qur’aan. Aboo Hayyaan mentions in detail the differences among grammarians and makes most of his tafseer from a grammatical point of view, so much so that it bears a closer resemblance to a grammar book than it does to a tafseer of the Qur’aan. However, he does develop the other areas of tafseer, such as fiqh issues, recitations, Qur’aanic eloquence, and narrations from early orthodox scholars. In numerous places, he also refutes many of az-Zamakhsharee’s philosophical arguments, as well as his grammatical positions.134

Nithaamud-Deen ibn al-Hasan an-Naysaabooree(d.1328 CE/728 AH)，绰号an-Nithaam al-A‘raj，生于库姆（Qum），但在内沙布尔（Nishapur）长大，在那里成为著名的文学学者、语法学家和《古兰经》诵读家。

Nithaamud-Deen ibn al-Hasan an-Naysaabooree (d.1328 CE/728 AH), nicknamed an-Nithaam al-A‘raj, was born in Qum, but grew up in Nishapur, where he became a famous literary scholar, grammarian, and Qur’aan reciter.

安-奈沙不尔伊（An-Naysaabooree）撰写其《古兰经注》的方式，是批判性地精简拉齐（ar-Raazee）的注释，并补充取自《卡沙夫》（al-Kash-shaaf）及其他注释书的内容，还引录了圣门弟子（sahaabah）与再传弟子（taabi‘oon）的注解。他这部注释的体例在诸多注释书中颇为独特。他先引述经文，再列举各种诵读方式，并谨慎地将每种读法归于十位主要诵读家中的某一位。随后，他提出经文中可能的停顿之处，并解释由此产生的不同含义。之后，他讨论各节经文之间的关联，并从经文的语法意义入手进行注释。接着，他论述教法（fiqh）问题，以及各派哲学与神学论证的观点，并坚定地捍卫逊尼派（Ahl as-Sunnah）的正统立场。关于创造奇迹的经文，他则从自然科学的角度加以探讨。由于作者强烈倾向苏菲主义（Soofee），他在每节经文注释的末尾，都会深入阐发其中的精神内涵以及他个人的心灵体悟。这部注释目前印刷于一版《泰伯里古兰经注》（Tafseer at-Tabaree）的页边，并广受学者阅读。135

An-Naysaabooree wrote his tafseer by critically condensing ar-Raazee’s tafseer, adding additional material from al-Kash-shaaf and other tafseers, as well as tafseers of the sahaabah and taabi‘oon. The format used in his tafseer is quite unique among tafseers. After mentioning the verse, he mentions the various recitations, carefully attributing them to one of the ten major reciters. Then he mentions the possible places where pauses may take place and explains the resulting meanings of the verse. After that, he discusses the relationship between verses and begins the tafseer by explaining the grammatical meaning of the verses. He then mentions the fiqh issues and the opinions of the various philosophical and theological arguments, firmly defending the orthodox position of Ahl as-Sunnah. Verses concerning the wonders of creation are discussed from the viewpoint of natural sciences. Due to the author’s strong Soofee leanings, he delves into the spiritual implications and his personal enlightenment at the end of each verse’s tafseer. This tafseer is presently printed in the margin of one edition of Tafseer at-Tabaree and is widely read by scholars.135

这部《古兰经注释》是两位学者的合作成果,二人都享有“Jalaalud-Deen”(宗教的荣耀)这一称号:一位是 Jalaal ad-Deen as-Suyootee(1445-1505 CE),《ad-Durr al-Manthoor》的作者;另一位是 Jalaalud-Deen al-Mahallee(1389-1460 CE/791-864 AH)。前文已讨论过前者,因此这里只谈后者。他名叫 Muhammad ibn Ibraaheem al-Mahallee,出生于埃及。他成为沙斐仪学派的著名学者,谢绝了首席法官的职位,宁愿在当地的学校中教授教法学,并从事商业。他撰写了多部在各个领域中简明扼要的著作,广受欢迎。他的注释从第18章《山洞章》(Soorah al-Kahf)开始,直至第114章《世人章》(Soorah an-Naas)结束。随后他又注释了第一章《开端章》(al-Faatihah),但在完成其余部分之前便去世了。随后 as-Suyootee 从第2章《黄牛章》(Soorah al-Baqarah)开始,直至第17章《夜行章》(Soorah al-Israa’)结束,约占《古兰经》的一半多一点。他遵循了 al-Mahallee 的体例:阐明经文的基本含义,并提及最可能的各种观点。语法解释仅在绝对必要时才予以引用。文中也提及一些较为著名的诵读方式。两位作者意见相左之处极少。其中一处涉及灵魂(rooh):al-Mahallee 在第38章《萨德章》(Soorah Saad)中将其解释为一种精微的实体或物质,当它被吹入人体时便使人获得生命。As-Suyootee 在其对第15章《石谷章》(Soorah al-Hijr)的注释中同意他的看法,但在其对《夜行章》第85节的注释中……

This tafseer is the product of two scholars, both of whom had the title, “Jalaalud-Deen” (Glory of the Religion): Jalaal ad-Deen as-Suyootee (1445-1505 CE), author of ad-Durr al-Manthoor, and Jalaalud-Deen al-Mahallee (1389-1460 CE/791-864 AH). The former was discussed previously, so we will only concern ourselves with the latter. His name was Muhammad ibn Ibraaheem al-Mahallee and his birthplace was Egypt. He became a great scholar of the Shaafi‘ee mathhab and refused the post of the chief judge, preferring to teach fiqh in the local schools and engage in trade. He wrote a number of simple and concise books in various fields which became very popular. He began his tafseer starting with Soorah al-Kahf (18) and ending with Soorah an-Naas (114). He then did the tafseer of the first soorah, al-Faatihah; however, he died before completing the rest. As-Suyootee then began from Soorah al-Baqarah (2) and ended with Soorah al-Israa’ (17), which is a little less than one half of the Qur’aan. He followed alMahallee’s format. The basic meanings of the verses are explained and the most probable opinions are mentioned. Grammatical explanations are only relied on where absolutely necessary. Some reference is also made to the more famous recitations. There are very few areas where the two authors differed. One of them concerns the rooh (soul), which al-Mahallee explains in Soorah Saad (38) as a subtle body or substance that brings man to life when it is blown into him. AsSuyootee agrees with him in his own tafseer of Soorah al-Hijr (15), but in his tafseer of verse 85 of Soorah al-Israa’:

as-Suyootee与al-Mahallee持不同意见。他写道，这节经文明确表明，灵魂（rooh）的实质只有安拉知道，因此最好不要尝试去定义它。尽管这部tafseer只有一卷，篇幅简短，但它无疑是一部非常有价值的著作，也是最受欢迎的tafseer之一。

as-Suyootee contradicts al-Mahallee. He wrote that this verse clearly indicates that the reality of the rooh is the exclusive knowledge of Allaah; hence, it would be better not to try to define it. In spite of this tafseer’s brevity (one volume), it is without a doubt a very valuable work and it is among the most popular tafseers.

已有多个版本印行，也有许多注释书为其作注，其中最著名的是《Haasheyah al-Jamal》和《Haasheyah as-Saawee》。137

Numerous editions have been printed, and many commentaries have been written on it, the most famous being Haasheyah al-Jamal and Haasheyah as-Saawee.137

穆罕默德·伊本·穆罕默德·沙尔比尼（Muhammad ibn Muhammad ash-Shirbeenee，公元1569年／伊历1569年去世）是埃及的沙斐仪派法学学者。他最为人所熟知的称号是“al-Khateeb”（海推布）。他的《古兰经注》是对前人注释的简明节选，其中大量引用了拉齐的《古兰经注》。他避免列举相互冲突的观点，只选取其中最恰当或最可能正确的一种。

Muhammad ibn Muhammad ash-Shirbeenee (d. 1569 CE/1569 AH) was an Egyptian scholar of the Shaafi‘ee school of legal thought. He was most commonly known by the title, “al-Khateeb.” His tafseer is a concise abridgement of earlier tafseers and is filled with many quotes from Tafseer ar-Raazee. He avoids conflicting opinions, choosing only the most suitable or likely among them.

语法分析只在必要时给出,偶尔也会引用著名的七家读法的诵读。他只引用可靠的圣训(sahih或hasan),并批评一些早期的注释家,如az-Zamakhsharee和al-Baydaawee,因为他们使用了伪造的圣训。Ash-Shirbeenee注意到了各种有问题的经文以及经文之间的关系。至于教法问题,他只偶尔提及,且措辞简要。然而,作者常常讲述一些奇怪的故事和最离奇的以色列传说(Israa'eeleeyaat),却不对其真实性作任何评论。138

Grammatical breakdowns are only given where necessary and, occasionally, recitations from the famous seven mentioned. Also, he only mentions reliable hadeeths (saheeh or hasan) and criticizes some of the earlier mufassirs, like azZamakhsharee and al-Baydaawee, for their use of fabricated hadeeths. AshShirbeenee took care to note various problematic verses and the relationship between verses. As for legal issues, he only mentions them occasionally and in concise terms. However, the author often mentions weird stories and the strangest of Israa’eeleeyaat without making any comment on their accuracy.138

Abus-Sa‘ood Muhammad ibn Mustafaa al-‘Imaadee（1489–1574 CE／894–982 AH）出生于君士坦丁堡附近的一个村庄，后成为哈乃斐学派的学者。他在许多土耳其伊斯兰学校任教，并被任命为若干城市的法官，其中包括君士坦丁堡本城。后来，他被任命为穆夫提，并担任此职三十多年。139 他的经注以《卡沙夫》和拜达维的经注为基础，但避免了其中的许多缺陷。然而，他确实落入了一个陷阱，即提到了关于各章经文优点的伪造圣训。作者花费了大量精力解释古兰经文表达的雄辩之美与神妙的构造。他只在变体诵读能够进一步阐明经文时才提及这些诵读。

Abus-Sa‘ood Muhammad ibn Mustafaa al-‘Imaadee (1489-1574 CE/894-982 AH) was born in a village near Constantinople and became a scholar of the Hanafee school. He taught in many Turkish Islaamic schools and was appointed judge in a number of cities, including Constantinople itself. Later, he was appointed a muftee and remained one for over thirty years.139 His tafseer was based on al-Kash-shaaf and that of al-Baydaawee, except that he avoided many of their pitfalls. He did, however, fall into the trap of mentioning fabricated hadeeths concerning the merits of each soorah. The author spends a great deal of effort explaining the eloquence and miraculous construction of Qur’aanic expressions. He only mentions variant recitations where they further explain the verses.

很少提及以色列传说（Israa’eeleeyaat），对各类法律问题的不同学术观点也只是偶尔列出。他有时会提出经文的多种语法含义，并在提供相应证据之后选择最为恰当的一种。该部注释已多次重印，共五卷中等篇幅，因其明晰优美而在学者中颇受欢迎。140

Very few Israa’eeleeyaat are mentioned and the various legal opinions on legal issues are listed only occasionally. He sometimes mentions the various grammatical meanings of verses and chooses the most appropriate after producing proof to that effect. The tafseer has been reprinted in five medium-sized volumes numerous times and is quite popular among scholars due to its clarity and beauty.140

As-Sayyid Mahmood Afandee al-Aaloosee141 (1802-1853 CE/1217-1269 AH) 是伊拉克最伟大的沙斐仪学者之一。他曾被任命为巴格达的穆夫提，并且非常熟悉各个教法学派的法律观点。事实上，他在许多问题上经常遵循艾布·哈尼法的观点。作者在其《古兰经注》中以极大的审慎与诚实，汇集了早期学者的观点与传述，以及后世学者的解释。所有言论都注明了其原作者，各方相互冲突的见解也被公正地权衡，不存偏袒。阿鲁西常常驳斥穆尔泰齐赖派与什叶派的非正统释义和异端解说。他还提及与创造相关经文有关的科学理论，并批评其中他认为不准确或不大可能的部分。全书对语法与教法问题作了详细而公正的讨论。阿鲁西严厉批评以色列传闻（Israa'eeleeyaat），有时甚至加以嘲讽。他也提及各种异读，但并不局限于可靠的读法。他引用大量古典文献来支持其语法论证，通常在注释末尾提及其灵修层面的意义。

As-Sayyid Mahmood Afandee al-Aaloosee141 (1802-1853 CE/1217-1269 AH) was among the greatest Shaafi‘ee scholars of ‘Iraaq. He was appointed muftee of Baghdaad and was very familiar with the legal positions of the various math-habs. In fact, he often followed the opinions of Aboo Haneefah on many issues. The author has compiled in his tafseer the opinions and narrations of the early scholars and the explanations of latter-day scholars with great care and honesty. All statements are attributed to their authors, and their conflicting opinions are weighed without any bias. Al-Aaloosee often times refutes the unorthodox interpretations and heretical explanations of the Mu‘tazilees and the Shee‘ah. He also mentions the scientific theories relating to the verses on creation and criticizes those he considers inaccurate or unlikely. Grammatical and legal issues are discussed at great length through the tafseer without bias. Al-Aaloosee severely criticizes the Israa’eeleeyaat and even ridicules them occasionally. He also mentions the variant recitations, but does not restrict himself to the authentic ones. Many quotes from classical literature are used to support his grammatical arguments, and he usually closes off his tafseer by mentioning the spiritual implications.

《روح المعاني》是一部近乎包罗万象的经注百科全书，其中汇集了历代关于经注的大部分著述，并加以批判性的梳理与呈现。尽管作者偶尔过于强调与经注并不直接相关的技术性领域，但他的态度始终平衡、公允。142

Rooh al-Ma‘aanee is a virtual tafseer encyclopedia, in which most of what has been written on tafseer has been gathered and critically presented. Despite the author’s occasional overemphasis on technical areas not directly related to tafseer, his approach is always balanced and unbiased.142