Domin bayyana hatsari da lalacewar da ke tattare da tafsiri ta hanyar ra'ayi marar tushe, an tattara misalan tafsiri karkatacce daga kungiyoyi, mazhabobi, da makarantun falsafa daban-daban, tun daga zamanin da can har zuwa yau. Daga karni na goma miladiyya (karni na hudu hijira), wasu Sufaye sun fassara "Fir'auna" da ma'anar zuciya a cikin umarnin Allah ga Annabi Musa:

In order to clarify the potential danger and corruption inherent in tafseer by unsubstantiated opinion, the following examples of deviant tafseers have been collected from various movements, sects, and philosophical schools from the distant past to the present. From the tenth century CE (4th century AH), some Soofees have interpreted “Pharaoh” to mean the heart in Allaah’s command to Prophet Moosaa:

Kamar yadda zuciya ce ke danne kowane mutum, tana sa shi ya yi laifi. Wasu kuma sun fassara umarnin Allah ga Annabi Musa cewa:

as it is the heart which oppresses every man, causing him to transgress. Others interpreted Allaah’s command to Prophet Moosaa:

a matsayin umarni na watsar da duniya ta zahiri da dogaro ga Allah kaɗai.

as a command to throw aside the material world and only depend on Allaah.

Waɗannan tafsirai na ruhaniyanci suna nuna yadda ƙungiyar Sufanci ta fi mai da hankali ga ruhaniya fiye da abin duniya.

These spiritualistic tafseers are indicative of the Soofee movement’s overemphasis of the spiritual over the material.

A cikin tafsirin Mu'tazila (masu hankali) na zamanin Abbasiyawa, an fassara wahayi bisa ga hankalin ɗan adam. Saboda haka, kalmar "zuciya" a cikin ayar da ke gaba an ba ta sabon ma'ana:

In the Mu‘tazilee (Rationalist) tafseers of the ‘Abbaasid era, revelation was interpreted according to human logic. Hence, the word “heart” in the following verse was given a new meaning:

An an ce cewa Ibrahim yana da aboki wanda ya kira "zuciyarsa", don haka ma'anar gaskiya ta ayar ita ce, "I, amma ina rokonka domin abokina ya samu natsuwa." 93 An ɗauki wannan fassarar a matsayin wajibi domin a kawar da shakkar da Ibrahim ya ji a zuciyarsa, saboda ta bayyana ba ta dace da annabta ba, a cewar masu tunanin hankali (Rationalists).

It was claimed that Ibraaheem had a friend whom he referred to as his “heart” and, thus, the true meaning of the verse was, “Yes, but I am asking You in order that my friend may be at ease.” 93 This interpretation was considered necessary to explain away the doubt which Ibraaheem felt in his heart, as it seemed inconsistent with prophethood, according to the Rationalists.

Tafsirin Shi'a na zamanin ƙarshen Daular Abbasiyya, saboda yawan son da suke yi wa zuriyar Annabi ﷺ, sun fassara ayar:

The Shee‘ah tafseers of the late ‘Abbaasid era, under the influence of their inordinate obsession with the Prophet’s descendants, interpreted the verse:

a matsayin nuni ga 'Alee, surukin Annabi, da Faatimah, 'yar Annabi ﷺ; da kuma a cikin ayar da ta biyo baya:

as a reference to ‘Alee, the Prophet’s son-in-law, and Faatimah, the Prophet’s daughter; and in a following verse:

An samu wata magana da ke nuni ga jikokin Annabi, al-Hasan da al-Husaini ﷺ.96

they found a reference to the Prophet’s grandsons, al-Hasan and al-Husayn.96

Ƙungiyar Qadiyaniyya, wadda ta bayyana a Indiya a rabin karshen karni na sha tara, ta yi ikirarin cewa a cikin ayar,

The Qaadiyanee sect, which appeared in India during the latter part of the nineteenth century, claimed that in the verse,

Khaatam ba ya nufin "hatimi" kamar yadda mafi yawan mutane ke fassarawa ba, a'a, yana nufin "zobe". Saboda haka, suka yi iƙirarin cewa kamar yadda zobe yake kawata yatsa, haka Annabi Muhammad ﷺ ya kasance kawar annabci. Don haka, ma'anar ayar ita ce Annabi Muhammad ﷺ ya kasance mafi girma daga cikin annabawa, amma ba shi ne na ƙarshe ba.98 Suna kuma ikirarin cewa ko da an ɗauki kalmar khaatam ma'ana "hatimi", zai zama kamar hatimin da ake sanyawa a kan ambulan don rufe abin da ke cikinsa, amma ba ya iyakance abin da ke cikinsa ba. Waɗannan fassarori an yi su ne don tabbatar da ikirarin shugabansu, Ghulam Ahmad, na annabci. Haka kuma sun murɗe ayar da ke gaba dangane da Annabi ‘Eesaa:

khaatam does not mean seal, as most translate it, but ring. Thus, they claimed that just as the ring beautifies the finger, the Prophet Muhammad (r) was the beautification of prophethood. Therefore, the meaning of the verse is that Prophet Muhammad (r) was the most superior of the prophets but not the last.98 They also assert that even if the word khaatam were taken to mean “seal,” it would be like the seal placed on an envelope sealing its contents, but not limiting them. These interpretations were made to validate the claim of their founder, Ghulam Ahmad, to prophethood. They also distorted the following verse in reference to Prophet ‘Eesaa:

Sun yi iƙirarin cewa "ya ɗaukaka shi" yana nufin ɗagawa ta alama, kamar yadda aka yi amfani da shi a cikin wannan aya:

They claimed that “raised him up” meant a figurative raising, as used in the verse:

Wannan fassarar ta zama wajibi domin su tabbatar da akidarsu cewa Isa ya mutu mutuwar dabi'a a duniya bayan ya yi aure ya haifi 'ya'ya, kuma aka binne shi a Kashmir, cewa kuma Ghulam Ahmad shi ne Almasihu da aka yi alkawarin dawowarsa.101

This interpretation was necessary in order for them to prove their doctrine that ‘Eesaa died a natural death on earth after marrying and having children and being buried in Kashmir, and that Ghulam Ahmad was the promised messiah whose return was prophesied.101

A cikin 'yan kwanakin nan a Amurka, Elijah Muhammad, wanda ya kafa ƙungiyar Elijah kuma mai da'awar annabci (ya rasu a 1975), ya fassara ayar,

Even more recently in America, Elijah Muhammad, founder of the Elijah sect and claimant to Prophethood (d. 1975), interpreted the verse,

kuma a matsayin hujja cewa mazaunan wuta duka za su kasance fararen mutane. Wannan fassarar an yi amfani da ita wajen tallafawa koyarwar Elijah cewa Allah, Ubangiji, wani bakin mutum ne, cewa dukan bakaken mutane alloli ne, kuma dukan fararen mutane aljanu ne.103 Ko da yake kalmar zurq a zahirin ma'anarta tana nufin shuɗi, an yi amfani da ita wajen nufin gizagizan da ke kan ƙwayar ido sakamakon wasu cututtukan ido, wanda ke ba ido launin shuɗi-toka. Saboda haka, fassara mafi daidaito za ta kasance “idanu masu gizo.”

as proof that the inhabitants of the fire will all be white people. This interpretation was used to support the Elijah doctrine that Allaah, God, was a black man, that all black people were gods and that all white people were devils.103 Although the word zurq literally means blue, it was used to refer to the clouding of the cornea due to certain eye diseases which gives the eye a bluish-grey tinge. Hence, a more accurate translation would have been “bleary-eyed.”

Bisa ga abin da Elijah ya ce, tun da farar fata na kama da baƙar fata, shi ya sa aka kira shi "mutane" a cikin Alƙur'ani, wato wani nau'in mutum ne!104 Saboda haka, a cikin ayar:

According to Elijah, since the white man resembles the black man, he was referred to as “mankind” in the Qur’aan, that is, a kind of man!104 Therefore, in the verse:

"Mu" da aka fassara daga Elijah ya nuna ga bakaken mazaje/alloli da ake cewa sun halicci farar al'umma (bil'adama).107

“We” was interpreted by Elijah to refer to the black men/gods who supposedly created the white race (mankind).107

Waɗannan misalan tafsirai kaɗan waɗanda aka gina su kawai bisa ra'ayoyin ɗariƙa suna nuna a fili rashin daidaituwa da ruɗi da ke biyo bayan yin watsi da hanyar tafsiri daidai. Alkur'ani ya zama muryar iƙirarin ɓatattu da na bidi'a na kowace ɗariƙa. Ana murɗa Alkur'ani ba tare da tausayi ba, domin babu iyakoki na hankali ko ƙa'idoji masu daidaito da masu kafa waɗannan ɗariƙu suke bi; saboda haka aya ɗaya na iya samun ma'anoni da yawa a wurinsu. Duk fassarar da ta goyi bayan ra'ayoyinsu ita ce ta daidai. A gare su, Alkur'ani ba littafin shiriya ba ne kuma, sai dai littafi mai ɗauke da asirai na ɗariƙarsu, waɗanda shugabanninsu da waɗanda aka ba su izini na musamman kawai ke iya buɗewa.

These few examples of tafseers based solely on sectarian opinions clearly show the incoherence and deception that result from the disregard for the correct method of tafseer. The Qur’aan becomes a voice for each sect’s deviant and heretical claims. The Qur’aan is manipulated mercilessly, as there are no logical boundaries nor coherent rules by which the founders of these sects abide; hence, the same verse may have a multiplicity of meanings for them. Whatever interpretation promotes their ideas become correct. For them, the Qur’aan is no longer a book of guidance, but a book containing the hidden secrets of their sect, which only their leaders and the specially initiated can unlock.