人類各大文化體系，都有為“經(jīng)典”作“注釋”的學(xué)術(shù)傳統(tǒng)。伊斯蘭文化體系為其淵源經(jīng)典《古蘭經(jīng)》作注，亦不例外。

史料表明，《古蘭經(jīng)》問世以來文本從未變化，變化的是對它的注釋。因此，自伊斯蘭教先知穆罕默德注釋《古蘭經(jīng)》伊始，歷代注釋家基于經(jīng)訓(xùn)教義原則，秉承注釋學(xué)術(shù)傳統(tǒng)，發(fā)揚(yáng)文化創(chuàng)制精神，與時(shí)俱進(jìn)地解讀著《古蘭經(jīng)》的微言大義，揭示著《古蘭經(jīng)》的經(jīng)義經(jīng)旨，從而使伊斯蘭教始終順應(yīng)時(shí)代發(fā)展和社會(huì)進(jìn)程，使伊斯蘭文化生生不息，不斷發(fā)展。

《古蘭經(jīng)》注釋歷經(jīng)兩大時(shí)期——口耳相傳和文字記錄——形成注釋學(xué)（‘Ilm al-Tafsīr）。注釋學(xué)的學(xué)科立論、界定、要求和方法，為學(xué)界注釋《古蘭經(jīng)》確立了明確的學(xué)科理論和嚴(yán)格的學(xué)術(shù)規(guī)范，從而使歷代注釋家基于注釋學(xué)原理原則解讀了《古蘭經(jīng)》的基本要義；闡述了《古蘭經(jīng)》宗教信仰與社會(huì)應(yīng)用相結(jié)合的二元一體性；揭示了《古蘭經(jīng)》豐富的文化內(nèi)涵與深刻的現(xiàn)實(shí)意義；回答了伊斯蘭教與伊斯蘭文化如何適應(yīng)社會(huì)發(fā)展的問題。

《古蘭經(jīng)》注釋的發(fā)展歷程表明，它的注釋種類——傳聞注釋、見解注釋、專題注釋、示意注釋與科學(xué)注釋；注釋內(nèi)容——語言學(xué)注釋、法學(xué)注釋、哲學(xué)注釋、蘇菲注釋與古蘭學(xué)式注釋；注釋派別——遜尼派注釋、什葉派注釋、哈瓦利吉派注釋、穆爾太齊賴派注釋與近現(xiàn)代注釋；注釋語言——源語注釋與外語注釋，這些歷代穆斯林闡釋《古蘭經(jīng)》的學(xué)術(shù)動(dòng)態(tài)，都反映了伊斯蘭文化學(xué)術(shù)的縱深發(fā)展。歷代注釋家出于各自教派、學(xué)派與學(xué)科目的和需要，推出的風(fēng)格迥異、內(nèi)容不一、既有時(shí)代特色、也有社會(huì)烙印的各類注釋成果，為伊斯蘭社會(huì)文化的發(fā)展，提供著各具特色的文化元素、思想資源與精神養(yǎng)分。

《古蘭經(jīng)》注釋中蘊(yùn)涵的文化性、社會(huì)性、思想性和時(shí)代性，很大程度上決定了《古蘭經(jīng)》及其注釋，是宏富博大的伊斯蘭文化的縮影，是借以推動(dòng)伊斯蘭社會(huì)發(fā)展的指導(dǎo)思想，是發(fā)展伊斯蘭教各種思想的理論基礎(chǔ)，是伊斯蘭教與時(shí)俱進(jìn)的具體表現(xiàn)。它在伊斯蘭教與伊斯蘭社會(huì)文化歷史進(jìn)程中，肩負(fù)著獨(dú)特的學(xué)術(shù)使命，具有舉足輕重的學(xué)術(shù)價(jià)值、社會(huì)作用和歷史意義。

本書作為國家社會(huì)科學(xué)基金青年項(xiàng)目“《古蘭經(jīng)》注釋研究”（06CZJ007）的最終成果，期望通過研究《古蘭經(jīng)》注釋，能夠?yàn)檫M(jìn)一步探究伊斯蘭文化的核心內(nèi)容；為促進(jìn)我國伊斯蘭教學(xué)術(shù)界對《古蘭經(jīng)》的研究及“解經(jīng)”工程向縱深發(fā)展；為發(fā)展我國伊斯蘭宗教學(xué)的內(nèi)涵并拓展其研究領(lǐng)域；為豐富我國阿拉伯學(xué)、伊斯蘭學(xué)乃至中東學(xué)的學(xué)科建設(shè)；為推動(dòng)中華文明與伊斯蘭文明之間的深入理解和交流，發(fā)揮相應(yīng)的積極作用。

關(guān)鍵詞：伊斯蘭文化，《古蘭經(jīng)》，注釋

Abstract

For every cultural system in human life，there’s the academic tradition to annotate its classic，so does Islam to Al-qur‘ān.It is proved by historical documents that Al-qur’ān.is eternal and consistent however human society may evolve in history.What keeps changing is its annotation in its adaptation to the changing society.Therefore，started from Prophet Muhammad，mufassirs have interpreted the essence of Al-qur’an based on Al-qur‘ān.and hadīth and aqīdah，for the purpose of developing Islamic spirit，revealing the significance of Al-qur’ān.，and preserving Islamic culture in the ever-changing social development.

The formation of Islamic ‘ilm al-tafsir has experienced two major stages-Al-naql and al-tadwīn.The basic principles，requirements，approaches as well as primary definitions in ‘ilm al-tafsīr generate explicit academic theories and set standards for the annotation of Al-qur’ān.，which subsequently enables annotators from generations to interpret its essence，to elaborate the dual integrity of Islamic religion with the social lives，to reveal its deep cultural meaning and social significance，and to respond to the questions of how Islam and its culture could adapt to social development.

The historical improvement of the annotation to Al-qur‘ān.is the development of Isalmic academic study.The variety of annotation types-Al-tafsiral-ma’thūr，Al-tafsir bi al-ra‘y，Al-tafsir al-mawdu’iyy，Al-tafsir al-ishari，Al-tafsir al-ilmiyy，the contents of annotation-linguistics，jurisprudence，philosophy，al-tafsir al-sūfiyya，al-tafsir bi ‘ulūm al-quar’ān，the different schools of annotation-al-sunnah，al-shi’āh，al-khawarij，al-mu‘tazilah，contemporary annotation，and the different languages in annotation-Arabic language and various foreign languages all indicate the academic orientations in this field of study and reflect its profound development.Al-qur’ān.annotation bears a rich variety in style，content and social impact and contributes greatly to the profundity of ‘ilm al-Tafsir.These annotations not only feed new elements in Islamic cultural development，but become the indispensable academic achievement in human civilization.

The cultural，social，philosophical as well as temporal features embedded in Al-qur’ān.annotations are in a large sense summarize Al-qur‘ān.Al-qur’ān.annotation is the epitome of Islamic culture，the combination of various schools within Islamic religion，the necessary impetus for the Islamic social development，and is the representation of how Islam keeps its pace with social development.In brief，Al-qur‘ān.annotation shoulders a special academic task with its significant academic value，social function and historical meaning.

This project focuses mainly on the subject of Al-qur’ān.annotation.It is expected through this study of Al-qur‘ān.annotation to explore in depth the core of Islamic culture，to advance the Al-qur’ān.study in China，to extend Chinese Islamic religious study，to enrich the subject design in Arab study，Islamic study and Middle East study，and to mediate and enhance actively the mutual understanding between Chinese culture and Islamic culture.

Key word：Islamic culture Holy Al-qur‘ān.Al-tafsir