《Usool at-Tafseer》(直译:古兰经注释的根本原则)一书的书名,实际上指的是准确诠释古兰经文所必需的各门学问,例如阿拉伯语语法与句法、阿拉伯文学以及古兰经学(‘uloom al-Qur’aan)。在当今时代,注释者还需要熟悉现代学科,如纯自然科学和社会科学,以使古兰经的解释与现代人类社会相关。《Usool at-Tafseer》还讨论了诠释古兰经的具体逐步方法论,以确保解释不仅仅是人们主观臆想的结果。这些主题传统上载于《Usool al-Fiqh》(伊斯兰教法的根本原则)一书以及古典注释著作的导言之中。

The title of this book, Usool at-Tafseer (lit. The Fundamental Principles of Qur’aanic Interpretation), essentially refers to the branches of knowledge which are necessary to provide an accurate interpretation of the Qur’aanic texts, such as Arabic grammar and syntax, Arabic literature and Qur’aanic sciences (‘uloom al-Qur’aan). Familiarity with modern fields of learning, like the pure sciences and social sciences, is also necessary for a commentator in this era to make the Qur’aanic explanations relevant to modern human society. Usool atTafseer addresses the actual step-by-step methodology of interpreting the Qur’aan to ensure that interpretations are not merely the result of human whims and fancies. These subjects were traditionally mentioned in the books of usool al-fiqh (The Fundamental Principles of Islaamic Law) and the introductions to the classical books of Tafseer.

在关于《注释学原理》（Usool at-Tafseer）这一主题的早期著作中，最为人所熟知的一部是名为《注释学原理导论》（Muqaddimah fee Usool at-Tafseer）的专论。1

Among the most well known early works dedicated to the subject of Usool at-Tafseer is a treatise called Muqaddimah fee Usool at-Tafseer, 1

由十三世纪的杰出学者伊本·泰米叶完成。2 在后世的著作中,印度学者阿卜杜勒-哈米德·法拉希的作品或许最为著名。他将其著作命名为《Usool at-Ta'weel 的完善》(at-Takmeel fee Usool at-Ta'weel)。3

done by the outstanding scholar of the 13th century CE, Ibn Taymeeyah.2 Of the latter day works, that of the Indian scholar, ‘Abdul-Hameed al-Faraahee, is perhaps the most notable. He entitled his work, at-Takmeel fee Usool at-Ta’weel. 3

更为常用的术语“古路姆·古尔阿尼”（ʿUlūm al-Qurʾān），指的是一切用以阐明《古兰经》或从《古兰经》中派生出来的学科。其中包括：解经学（tafsīr）、诵读学（qirāʾāt）、奥斯曼体文字（ar-rasm al-ʿUthmānī）、《古兰经》的奇迹性（iʿjāz al-Qurʾān）、降示背景（asbāb an-nuzūl）、废止与被废止的经文（an-nāsikh wal-mansūkh）、《古兰经》语法（iʿrāb al-Qurʾān）、《古兰经》中的生僻词（gharīb al-Qurʾān）、教法裁决，以及阿拉伯语言和文学。4

The more commonly used term, ‘uloom al-Qur’aan, refers to all the fields of knowledge which serve to elucidate the Qur’aan or which are derived from it. Included among them are knowledge of tafseer (exegesis), qiraa’aat (recitations), ar-rasmul-‘Uthmaanee (the ‘Uthmaanic script), i‘jaaz al-Qur’aan (miraculous aspects of the Qur’aan), asbaab an-nuzool (reasons for revelation), an-naasikh wal-mansookh (abrogating and abrogated verses), i‘raab al-Qur’aan (Qur’aanic grammar), ghareeb al-Qur’aan (unusual Qur’aanic terms), religious rulings, and Arabic language and literature.4

在编纂图书的时代，古兰经学各个领域涌现出许多著作。人们最先关注的是注释学（tafseer），因为古兰经学的各门学科都在其中得到运用。8世纪早期的作者包括舒尔巴·本·哈贾吉（Shu‘bah ibn al-Hajjaaj）、苏fyan·本·乌yayna（Sufyaan ibn ‘Uyaynah）和瓦基·本·贾拉赫（Wakee‘ ibn al-Jarraah）。他们的注释都是对圣门弟子（sahaabah）及其再传弟子（taabi‘oon）观点的汇集。随后出现的是伊本·哲利尔·泰伯里（Ibn Jareer at-Tabaree，卒于公元310年/伊历310年），他的注释被认为是最伟大的，因为他首先分析各家观点并选择最有力的一种；他还分析了语法结构，并从经文中推导教法律例。对注释学的关注延续至今，产生了种类繁多的古兰经释义方法。

During the era of book compilation, many books were written in the various areas of ‘uloom al-Qur’aan. Concern was first focused on the field of tafseer, since all the various Qur’aanic sciences are utilized in it. Among the early writers of the 8th century CE were Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and Wakee‘ ibn al-Jarraah. Their tafseers were collections of the opinions of the Prophet’s companions (sahaabah) and their students (taabi‘oon). They were followed by Ibn Jareer at-Tabaree (d. 310 AH), whose Tafseer is considered the greatest, as he was the first to analyze the opinions and choose the strongest; and he analyzed the grammatical constructions and deduced rulings from the verses. Concern for tafseer has continued until the present day, producing a large variety of methodologies for Qur’aanic elucidation.

至于《古兰经》学的其他领域，9世纪的主要著述者中，有阿里·伊本·麦迪尼（布哈里伊玛目的老师）撰写了《降示背景》（Asbaab an-Nuzool）方面的著作，还有阿布·欧拜德·卡西姆·伊本·赛拉姆撰写了关于经文废止（naskh）的著作。10世纪研究《古兰经》特殊句式的主要学者是阿布·伯克尔·西吉斯塔尼；11世纪的学者阿里·伊本·赛义德·霍菲则撰写了一部关于《古兰经》语法结构的总体性著作。12世纪，撰写《古兰经》隐义（Mubhamaat al-Qur’aan，即《古兰经》中的模糊之处）的主要学者是阿布·卡西姆·阿卜杜勒-拉赫曼·赛贝利，其后有伊本·阿卜杜斯-萨拉姆，他撰写了关于《古兰经》隐喻（majaaz al-Qur’aan）的著作；13世纪则有阿拉姆丁·萨哈维，他撰写了关于诵读方式（qiraa’aat）的著作。5

As for the other areas of ‘uloom al-Qur’aan, among the leading 9th centurywriters were ‘Alee ibn al-Madeenee (Imaam al-Bukhaaree’s teacher), who wrote on Asbaab an-Nuzool, and Aboo ‘Ubayd al-Qaasim ibn Salaam, who wrote on abrogation. The leading scholar of the 10th century to write on the unusual constructions of the Qur’aan was Aboo Bakr as-Sijistaanee, while the 11th century scholar, ‘Alee ibn Sa‘eed al-Hoofee, produced a work on its grammatical constructions in general. In the 12th century, the leading scholar to write on Mubhamaat al-Qur’aan (Qur’aanic Ambiguities) was Abul-Qaasim ‘AbdurRahmaan as-Sabeelee. He was followed by Ibn ‘Abdis-Salaam, who wrote on Qur’aanic metaphor (majaaz al-Qur’aan), and ‘Alamud-Deen as-Sakhaawee, who wrote on the recitations in the 13th century. 5

这一时期的学者在写作时力求全面涵盖其所关注的主题。因此,例如,撰写《古兰经生僻词》(ghareeb alQur’aan)的学者会列举《古兰经》中每一个生僻或含义模糊的词;撰写隐喻类著作的学者则会考察《古兰经》中每一种具有寓意的词语或短语;在《古兰经》学的其他各个分支中也是如此。著作数量之庞大,使任何一个人即便穷尽一生、耗尽全部精力,也不可能掌握所有领域。于是,后来的学者渴望出现一门新的学科,能够像索引或目录一样,为所有这些领域提供指引。这门学科后来正式被称为“古兰经学”('uloom al-Qur’aan)。尽管在十世纪之前没有记载表明有学者撰写或尝试撰写此类汇编,但其内容早已存在于早期主要学者的智识之中。

The scholars who wrote during this period sought to comprehensively cover the topics they focused on. Consequently, those who wrote on ghareeb alQur’aan, for example, would mention every single word in the Qur’aan which was strange or of ambiguous meaning; and those who compiled works on metaphors would investigate every type of word or phrase in the Qur’aan which had allegorical meanings, and so on in the various branches of Qur’aanic fields of learning. The vastness of the works made it impossible for any single individual to master all fields, even if he spent his whole life and utilized all his energy. As a result, later scholars longed for the evolution of a new science which would act like an index or directory for all these fields. This became the field officially known as ‘uloom al-Qur’aan. Although there is no record of any scholars writing or attempting to write a compilation of this type before the 10th century, it was collected in the intellects of the leading early scholars.

伊玛目沙斐仪（卒于公元820年）的传记中记载了一件事，充分说明了这一点。当他被指控为也门阿拉维派的领袖，被戴着枷锁和镣铐带到巴格达见哈伦·拉希德哈里发时，哈里发问他对安拉经典的了解。伊玛目沙斐仪回答说：“敬爱的信士们的长官啊，您问的是安拉的哪一部经典？因为安拉启示了许多经典。”拉希德说：“回答得很好。但我问的是启示给我的表弟穆罕默德ﷺ的安拉之书。”伊玛目沙斐仪说：“关于《古兰经》的学科（‘uloom al-Qur’aan）有很多。您问的是明确经文与隐微经文，还是先后（提前与推迟），或者是废止经文与被废经文，还是关于……还是关于……？”于是拉希德就《古兰经》学的若干不同领域提出了问题，伊玛目沙斐仪对每个问题的回答都让哈里发和在场的人惊叹不已。7

The biography of Imaam ash-Shaafi‘ee (d. 820 CE) contains an incident which amply illustrates this point. When he was accused of being the leader of the ‘Alawee sect in Yemen and was brought in shackles and chains before Caliph Haroon ar-Rasheed6 in Baghdaad, the Caliph asked him about his knowledge of Allaah’s scripture. Imaam ash-Shaafi‘ee replied, “About which of Allaah’s scriptures do you enquire, O Ameerul-Mu’mineen? For Allaah has revealed many scriptures.” Ar-Rasheed replied, “Excellent answer. However, I am asking about the Book of Allaah which was revealed to my cousin Muhammad (r).” Imaam ash-Shaafi‘ee said, “The fields of knowledge concerning the Qur’aan (‘uloom alQur’aan) are many. Are you asking about the muhkam and the mutashaabih, or taqdeem (advancement) and ta’kheer (delay), or naasikh and mansookh, or about... or about...?” So ar-Rasheed raised questions about a number of different fields of Qur’aanic knowledge, and Imaam ash-Shaafi‘ee’s answers for each question astounded the Caliph and those present.7

《古兰经学》领域第一部见于《目录学》(Fihrist，伊本·纳迪姆所著)作者索引的专门著作，是十世纪的《古兰经学导引》(al-Haadee fee 'Uloom al-Qur'aan)，作者为阿布·伯克尔·穆罕默德·伊本·哈拉夫(卒于公元309年)。该书共47卷，但现已无任何抄本传世。[8] 年代次之的是《古兰经释义之证据》(al-Burhaan fee Tafseer al-Qur'aan)[9]

The first specialized work on ‘uloom al-Qur’aan recorded in the index of authors, Fihrist Ibn Nadeem, is the 10th century work, al-Haadee fee ‘Uloom alQur’aan, by Aboo Bakr Muhammad ibn Khalaf (d. 309 AH). It was written in 47 volumes, however, no copies have reached us.8 The next oldest is al-Burhaan fee Tafseer al-Qur’aan 9

由阿里·伊本·易卜拉欣·伊本·赛义德（以"Al-Hoofee"（胡菲）之名更为人所知，卒于公元330年）所著。原书共30卷，其中15卷以手抄本形式流传至今。 该书并非系统性地汇编《古兰经学》（ʿUlūm al-Qurʾān）诸学科，而是遵循经注（tafsīr）的体例，在相关之处引入《古兰经学》的各个分支。 12世纪，伊本·al-Jawzee（卒于公元597年）就这一领域撰写了两部著作：《古兰经学之泉的珍宝》（Funoon al-Afnaan fee ʿUyoon ʿUloom al-Qurʾaan）和《与古兰经相关的诸学科选集》（al-Mujtabaa fee ʿUloom Tataʿallaq bil-Qurʾaan）。前者已经出版，后者仍以手抄本形式藏于埃及的埃及国家图书馆（Daar al-Kutub al-Misreeyah）。 13世纪又出现了两部著作：阿拉姆·丁·赛赫拉维（ʿAlamud-Deen as-Sakhaawee，卒于公元641年）的《诵经者之美》（Jamaal al-Qurraaʾ），以及阿布·沙玛·阿卜杜勒·拉赫曼·伊本·伊斯玛仪勒·麦格迪西（Aboo Shaamah ʿAbdur-Rahmaan ibn Ismaaʿeel al-Maqdasee，卒于公元775年）的《关于伟大古兰经的引导与便利》（al-Murshid al-Wajeez fee maa Yataʿallaq bil-Qurʾaan al-ʿAzeez）。

by ‘Alee ibn Ibraaheem ibn Sa‘eed, better known as alHoofee (d. 330 AH). The original text was in 30 volumes, of which 15 are available in manuscript.10 The text is not a systematic compilation of the sciences of ‘uloom al-Qur’aan, but follows the tafseer format in which the author introduces the various branches of ‘uloom al-Qur’aan where relevant. In the 12th century, Ibn al-Jawzee (d. 597 AH) wrote two books in the field called Funoon al-Afnaan fee ‘Uyoon‘Uloom al-Qur’aan and al-Mujtabaa fee ‘Uloom Tata‘allaq bil-Qur’aan. The first has been printed. The second remains in manuscript at Daar al-Kutub al-Misreeyah in Egypt. The 13th century witnessed two more works, Jamaal al-Qurraa’ by ‘Alamud-Deen as-Sakhaawee (d. 641AH), and al-Murshid al-Wajeez fee maa Yata‘allaq bil-Qur’aan al-‘Azeez, 11 by Aboo Shaamah ‘Abdur-Rahmaan ibn Ismaa‘eel al-Maqdasee (d. 775 AH).

Badrud-Deen az-Zarkashee(卒于公元794年/伊历794年)在十四世纪撰写了他的经典著作《古兰经学中的证据》(al-Burhaan fee ‘Uloom al-Qur’aan)。该书已经出版。十二 随后,在十五世纪,穆罕默德·伊本·苏莱曼·al-Kaafeejee(卒于伊历873年)和Jalaalud-Deen al-Balqeenee接续其后,后者在他的著作《古兰经诸渊源中的学问曙光》(Mawaaqi‘ al-‘Uloom min Mawaaqi‘ an-Nujoom)中界定了五十种不同类型的古兰经学科。同一世纪,Jalaalud-Deen as-Suyootee(卒于伊历911年)在古兰经学领域撰写了两部著作。他将第一部命名为《解经学的阐释》(at-Tahbeer fee ‘Uloom at-Tafseer),于伊历872年完成。该书仅一册,篇幅不大,却涉及102个不同的古兰经学领域。后来,他将这些领域合并压缩为80个,并在其著作《古兰经学精通》(Kitaab al-Itqaan fee ‘Uloom alQur’aan)中对其逐一详述。13 后一部著作成为后世学者研习古兰经学的标准参考书。

Badrud-Deen az-Zarkashee (d. 794 AH) wrote his classic, entitled al-Burhaan fee ‘Uloom al-Qur’aan, in the 14th century. It has been published.12 He was followed in the 15th century by Muhammad ibn Sulaymaan al-Kaafeejee (d. 873 AH) and Jalaalud-Deen al-Balqeenee, who identified fifty different types of Qur’aanic sciences in his book, Mawaaqi‘ al-‘Uloom min Mawaaqi‘ an-Nujoom. In the same century, Jalaalud-Deen as-Suyootee (d. 911 AH) wrote two books in the field of ‘uloom al-Qur’aan. He entitled the first, finished in 872 AH, at-Tahbeer fee ‘Uloom at-Tafseer. It consists of one slim volume, but touches on 102 different fields of Qur’aanic sciences. He later combined and condensed the fields to 80, which he then elaborated upon in his work, Kitaab al-Itqaan fee ‘Uloom alQur’aan. 13 The latter text became the standard source book in the study of ‘uloom al-Qur’aan for later generations of scholars.

在接下来的三个世纪里,古兰经学(’Uloom al-Qur’aan)的发展十分有限。然而到了二十世纪,一股新的写作热潮兴起,标志是谢赫塔希尔·贾扎伊里(Shaykh Taahir al-Jazaa’iree)的三百页著作《古兰经学阐释》(at-Tibyaan fee ‘Uloom alQur’aan)。14 二十世纪中叶,艾资哈尔大学的一些教授为各自所在的学院撰写了关于古兰经学的简明文本,其中一些后来得以出版。较为著名的有:谢赫穆罕默德·阿里·赛拉马(Shaykh Muhammad ‘Alee Salaamah)为伊斯兰宣教与指导学院的学生所著的《古兰经学指南》(Minhaaj al-Furqaan fee ‘Uloom al-Qur’aan)15 16;谢赫穆罕默德·阿卜杜勒-阿limeen·宰尔卡尼(Shaykh Muhammad ‘Abdul-‘Atheem az-Zarqaanee)所著的两卷本、一千多页的《古兰经学精华》(Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan)17,作者曾任伊斯兰学科学院(usool ad-Deen)古兰经学与圣训学讲师。二十世纪后期,也有一些大学教授撰写了优秀的著作,例如苏比·萨利赫(Subhee as-Saalih)的《古兰经学研究》(Mabaahith fee ‘Uloom al-Qur’aan),曼纳·盖塔安(Mannaa‘ al-Qattaan)的《古兰经学研究》(Mabaahith fee ‘Uloom al-Qur’aan),穆罕默德·阿卜杜拉·达拉兹(Muhammad ‘Abdullaah Daraaz)的《古兰经入门》(Madkhal ilaa al-Qur’aan al-Kareem)18,穆罕默德·阿布·沙巴(Muhammad Aboo Shahbah)的《古兰经研究入门》(al-Madkhal li Diraasah al-Qur’aan)19,以及穆罕默德·本·鲁特菲·萨巴格博士(Dr. Muhammad ibn Lutfee as-Sabbaagh)的《古兰经学札记》(Lamahaat fee ‘Uloom al-Qur’aan)20。

For the next three centuries the field of ‘uloom al-Qur’aan saw little development. However in the 20th century, a new flurry of writing began with Shaykh Taahir al-Jazaa’iree’s 300-page work entitled, at-Tibyaan fee ‘Uloom alQur’aan. 14 In the mid twentieth century, a number of professors at al-Azhar University wrote concise texts on the subject of ‘uloom al-Qur’aan for their respective colleges. Some of these were later published. Among the more notable is Minhaaj al-Furqaan fee ‘Uloom al-Qur’aan 15 written for students in the College of Da‘wah wal-Irshaad by Shaykh Muhammad ‘Alee Salaamah.16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 17 a two volume work of over 1000 pages was written by Shaykh Muhammad ‘Abdul-‘Atheem az-Zarqaanee, former lecturer of ‘uloom al-Qur’aan and ‘uloom al-Hadeeth in the College of Islaamic Disciplines (usool ad-Deen). In the latter part of the 20th century, a number of excellent works have been written in the field by university professors like Mabaahith fee ‘Uloom al-Qur’aan by Subhee as-Saalih, Mabaahith fee ‘Uloom al-Qur’aan by Mannaa‘ al-Qattaan, Madkhal ilaa al-Qur’aan al-Kareem 18 by Muhammad ‘Abdullaah Daraaz, al-Madkhal li Diraasah al-Qur’aan, 19 by Muhammad Aboo Shahbah, and Lamahaat fee ‘Uloom al-Qur’aan 20 by Dr. Muhammad ibn Lutfee as-Sabbaagh.

这本书由M. 阿卜杜勒·哈克·安萨里博士为利雅得的伊玛目伊本·沙欧德伊斯兰大学翻译，后来在英国由Al-Hidaayah出版社重印，书名为《tafseer原则入门》。

1 It was translated by Dr. M. Abdul Haq Ansari for Imaam Ibn Sa‘ood Islamic University in Riyadh and later reprinted in England by Al-Hidaayah Press under the title, An Introduction to the Principles of Tafseer.

公元1262年出生，伊斯兰历661年；卒于公元1327年，伊斯兰历728年。

2 Born 661 AH/1262 CE; died 728 AH/1327 CE.

《古兰经学数点》，第191-192页。

3 Lamahaat fee ‘Uloom al-Qur’aan, pp. 191-2.

《曼纳希勒·阿尔-伊尔凡·菲·古鲁姆·古尔阿尔》，第16页。

4 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 16.

《Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan》，第24–25页。

5 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 24-25.

6 统治时期为公元786–809年。 7 《古兰经学通论》（Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan），第25页。

6 Ruled 786-809 CE. 7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 25.

《古兰经学》，第6页。

8 ‘Ulum al-Qur’an, p. 6.

9 谢赫·al-Zarqaanee 误将此书题名为《al-Burhaan fee ‘Uloom al-Qur’aan》，见其所著《Manaahil al-‘Irfaan》第1卷第27-28页。关于 al-Hoofee 著作的正确书名，可参阅作者与著作的百科式索引《Kashf ath-Thunoon》第1卷第242页。

9 Shaykh az-Zarqaanee mistakenly entitled it, al-Burhaan fee ‘Uloom al-Qur’aan, in his book Manaahil al-‘Irfaan, vol. 1, p. 27-8. See the encyclopedic index of authors and their works, Kashf ath-Thunoon, vol. 1, p. 242, for reference to the correct title of al-Hoofee’s work.

它可以在埃及的达尔·库图布·米斯里耶（Daar al-Kutub al-Misreeyah）找到。

10 It is available in Daar al-Kutub al-Misreeyah, Egypt.

11 由 Tayyaar Qoolaaj 编辑，1975 年由贝鲁特的 Daar Saadir 出版社出版。

11 Edited by Tayyaar Qoolaaj and published in Beirut by Daar Saadir, 1975.

12 编辑：穆罕默德·阿布·法德勒·易卜拉欣；埃及伊卜拉欣·伊萨·阿尔-巴比·阿尔-哈勒比出版社出版，1972年（伊历1391年）第二版。

12 Edited by Muhammad Abul-Fadl Ibraaheem, published in Egypt by Ibraaheem ‘Eesaa alBaabee al-Halabee Press, 2nd edition in 1972 (1391 AH).

13 《Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan》，第27-30页。

13 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 27-30.

14 该书由埃及的 al-Manaar 出版社于1915年（1334年伊斯兰历）出版，书名为《Tibyaan li ba‘d alMabaahith al-Muta‘allaqah bil-Qur’aan》。

14 Published in Egypt by al-Manaar Press in 1915 (1334 AH) under the title, at-Tibyaan li ba‘d alMabaahith al-Muta‘allaqah bil-Qur’aan.

15 以《Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan》为书名出版。

15 Published under the title, Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan.

16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 第31页。

16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 31.

17 由埃及 Daar Ihyaa al-Kutub al-‘Arabeeyah 出版，第3版，1953年。

17 Published in Egypt by Daar Ihyaa al-Kutub al-‘Arabeeyah, 3rd ed., 1953.

18 由贝鲁特 Daar al-Qalam 出版社于 1971 年出版。

18 Published in Beirut by Daar al-Qalam Press, 1971.

1973年在埃及出版。

19 Published in Egypt in 1973.

20 由贝鲁特伊斯兰办公室出版，第三版，1990年。

20 Published in Beirut by al-Maktab al-Islaamee, 3rd ed., 1990.