Malamai Mu‘tazila sun fassara Alkur’ani ta hanyar da za ta goyi bayan tare da kare ra’ayoyinsu na musamman kuma marasa bin hanyar gaskiya, waɗanda ba a taɓa bayyana su ba a baya daga malaman farko daga cikin sahabbai, tabi’ai, ko almajiransu. Yawancin tafsirinsu na farko, kamar na malaman Ahlussunnah, sun ɓace cikin lokaci, kuma muna sanin su ne kawai ta hanyar ambaton da malaman zamaninsu suka yi game da su. Hanyarsu ta tafsiri an ɗauke ta a matsayin tafsirin bi-r-ra’y (tafsir bi-d-diraayah) na mafi munin nau’i. Irin waɗannan tafsiri sun shahara da cikakken rashin kula da ra’ayoyin malaman tafsiri na farko, da kuma cikakken watsi da ma’anonin harshe na gargajiya.

The Mu‘tazilee scholars interpreted the Qur’aan in such a way as to support and defend their unique and unorthodox ideas which had never before been expressed by the early scholars among the sahaabah, the taabi‘oon, or their students. Many of their early tafseers, like those of orthodox scholars, were lost in time and we only know about them from references made to them by their contemporaries. Their method of tafseer is considered tafseer bid-diraayah of the worst kind. Such tafseers are noted for their total disregard for the opinions of the early mufassirs, as well as their complete dismissal of classical lexical meanings.

Ga taƙaitattun bitar tafsiran da ke da karkata zuwa akidar Mu‘tazilawa waɗanda suka tsira har zuwa yau:

The following are brief reviews of Mu‘tazilee-oriented tafseers which have survived until today:

‘Abdul-Jabbaar ibn Ahmad al-Hamdaanee (d. 1024 CE/ 415 AH), wani babban malamin Mu‘tazilawa a zamaninsa, an naɗa shi alƙalin birnin Rayy, inda ya ci gaba da koyarwa har zuwa rasuwarsa. Ya rubuta littattafai a cikin usool al-fiqh da sauran ilimomin Musulunci, da kuma wani shahararren littafin tarihi mai suna Dalaa’il an-Nuboowah (Hujjojin Annabta). Tafsirinsa ba cikakken bayani ne game da Alƙur’ani ba, domin an fassara ayoyi masu cece-kuce da masu ma’anoni biyu kawai don ƙaryata matsayin malaman Sunna. Tafsirin ya fara da Suratul Fatiha (1) ya ƙare da Suratun Naas (114); sai dai surori da ayoyi da yawa sun kasance ba tare da bayani ba. An tsara littafin ne bisa wasu batutuwa, inda ake gabatar da matsala sannan a ba da mafita.143

‘Abdul-Jabbaar ibn Ahmad al-Hamdaanee (d. 1024 CE/ 415 AH), a major Mu‘tazilee scholar of his time, was appointed judge of the city of Rayy, where he lectured until he died. He authored books in usool al-fiqh and other Islaamic sciences, as well as a highly acclaimed historical work called Dalaa’il anNuboowah (Proofs of the Prophethood). His tafseer is not a complete explanation of the Qur’aan, as only the controversial and equivocal verses are interpreted in order to refute the position of Sunnee scholars. The tafseer begins with Soorah alFaatihah (1) and ends with Soorah an-Naas (114); however, many chapters and verses remain unexplained. The book is organized around certain issues whereby a problem is presented and its solution proposed.143

‘Alee ibn at-Taahir, Aboo Ahmad al-Husayn (966-1048 CE/355-439 AH) ya samo asalin zuriyarsa daga Shee‘ah Imaam Moosaa al-Kaathim, ɗan Ja‘far as-Saadiq. Shi ne babban malami na Shee‘ah a ‘Iraaq, kuma mabiyin makarantar tunanin Mu‘tazilee mai tsayin daka. Littafin maganganun da ake danganta wa ‘Alee ibn Abee Taalib, Nahj al-Balaaghah, an rubuta shi ko dai da hannunsa ko kuma da hannun ɗan’uwansa, Shareef Ridaa. Tafseerin Shareef Murtadaa ya ƙunshi laccoci da ya faɗa a rubuce a darussa tamanin, waɗanda suka ƙunshi karatu a fannin tafseer, hadeeth, da adabi. Saboda haka aka laƙabawa wannan tafseer suna “Amaalee ash-Shareef al-Murtadaa” (Faɗe-faɗen Shareef Murtadaa). Sashen tafseer na littafin ba ya bayyana dukkan Alƙur’aani, sai dai yana fassara wasu zaɓaɓɓun ayoyi ta hanyar da za ta kafa ginshiƙan asali na Mu‘tazilawa. Marubucin kuma yana kawar da wasu ayoyi waɗanda a fili suka saɓa wa wasu daga cikin ginshiƙan Mu‘tazilawa, ta hanyar bayanai na harshe marasa daidaito da al’ada. A zahiri, dukkan tafseer ɗin yana da karkata sosai zuwa ga harshe da nazari.144

‘Alee ibn at-Taahir, Aboo Ahmad al-Husayn (966-1048 CE/355-439 AH) traces his ancestry back to the Shee‘ah Imaam Moosaa al-Kaathim, the son of Ja‘far as-Saadiq. He was the main scholar of the Shee‘ah in ‘Iraaq and an adamant follower of the Mu‘tazilee school of thought. The book of sayings attributed to ‘Alee ibn Abee Taalib, Nahj al-Balaaghah, was written either by him or by his brother, Shareef Ridaa. Shareef Murtadaa’s tafseer contains lectures which he dictated in eighty lessons, covering studies in tafseer, hadeeth,and literature. Hence, this tafseer was nicknamed “Amaalee ash-Shareef al-Murtadaa” (The Dictations of Shareef Murtadaa). The tafseer section of the book does not explain all of the Qur’aan, but instead interprets selected passages in such a way as to establish the fundamental principles of the Mu‘tazilees. The author also skillfully takes certain verses which obviously contradict some of the Mu‘tazilee fundamentals and neutralizes them with unorthodox linguistic explanations. In fact, the whole tafseer has a heavily linguistic, analytical slant.144

Mahmood ibn ‘Umar az-Zamakhsharee al-Khwaarazmee (1075-1144 CE/467-538 AH) malami ne na mazhabin Hanafi wanda ya yi karatu a Baghdaad da Khurasaan, kuma ya rubuta littattafai da dama kan adabin Larabci da nahawunsa, usool al-fiqh, sharhin hadisi, da sauransu. Duk da cewa az-Zamakhsharee yana bayyana karkata a fili ga akidar Mu‘tazila, tafsirinsa ana ɗaukarsa a matsayin fitacciyar aikin adabi. Bayaninsa game da bangarori daban-daban na mu'ujizar Alkur'ani sun fi cikakku da faɗi fiye da duk abin da aka rubuta, kuma tattaunawarsa kan kyawun waƙafi, da jituwa, da fasahar bayanin Alkur'ani ita ce mafi cikakkiya. Az-Zamakhsharee yana amfani da ƙwarewarsa a harshen Larabci wajen fassara Alkur'ani bisa tunanin Mu‘tazila. Ayoyin da suka saɓa wa ginshiƙan akidarsa yana mayar da su alama, yana sake fassara su. Tattaunawarsa kan al'amuran fikihu takaitacciya ce kuma ba ta nuna son kai ba, kuma da wuya yake amfani da Isra'iliyyat.145

Mahmood ibn ‘Umar az-Zamakhsharee al-Khwaarazmee (1075-1144 CE/467-538 AH) was a Hanafee scholar who studied in Baghdaad and Khurasaan and wrote a number of books on Arabic literature and grammar, usool al-fiqh, hadeeth commentary, etc. Despite az-Zamakhsharee’s blatant Mu‘tazilee leanings, his tafseer is considered a literary masterpiece. His explanations of the various miraculous aspects of the Qur’aan were the most detailed and extensive written, and his discussions of the beauty of Qur’aanic rhyme, rhythm, and eloquence the most comprehensive. Az-Zamakhsharee uses his mastery of the Arabic language to interpret the Qur’aan according to Mu‘tazilee thought. Verses which conflict with his fundamentals are made allegorical and reinterpreted. His handling of legal issues is brief and unbiased, and he rarely uses Israa’eeleeyaat.145