Mu‘tazila olimlari Qur’onni o‘zlariga xos va an’anaviy bo‘lmagan qarashlarini qo‘llab-quvvatlash va himoya qilish uchun shunday tafsir qilganlarki, bu fikrlar sahobalar, tobi‘inlar yoki ularning shogirdlari orasidagi dastlabki olimlar tomonidan hech qachon bayon etilmagan edi. Ularning ko‘plab dastlabki tafsirlari, xuddi sunniy olimlarniki kabi, vaqt o‘tishi bilan yo‘qolib ketgan va biz ularni faqat zamondoshlarining ularga bergan ishoralari orqali bilamiz. Ularning tafsir usuli eng yomon turdagi tafsir bil-diroya hisoblanadi. Bunday tafsirlar dastlabki mufassirlarning fikrlariga umuman e’tibor bermasligi, shuningdek, klassik leksik ma’nolarni butunlay inkor etishi bilan ajralib turadi.

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.

Quyida bugungi kunga qadar saqlanib qolgan Mu‘tazila yo‘nalishidagi tafsirlarning qisqacha sharhlari keltirilgan:

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

‘Abdul-Jabbaar ibn Ahmad al-Hamdaaniy (vafot etgan. 1024 M/ 415 H), o‘z davrining yirik mu‘taziliy olimi, Rayy shahriga qozi etib tayinlandi va vafot etguniga qadar shu yerda dars berdi. U usul al-fiqh va boshqa islom ilmlari bo‘yicha kitoblar, shuningdek, Dalaa’il an-Nubuvvah (Payg‘ambarlikning dalillari) deb nomlangan, keng e’tirof etilgan tarixiy asar yozgan. Uning tafsiri Qur’oni karimning to‘liq sharhi emas, chunki faqat bahsli va ikki ma’noli oyatlargina sunniy olimlarning qarashlarini rad etish maqsadida tafsir qilingan. Tafsir Sura al-Faatiha (1) bilan boshlanib, Sura an-Naas (114) bilan tugaydi; biroq ko‘plab suralar va oyatlar sharhsiz qolgan. Kitob ma’lum masalalar atrofida tuzilgan bo‘lib, unda muammo qo‘yiladi va uning yechimi taklif etiladi.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

ʿAlee ibn at-Taahir, Abu Ahmad al-Husayn (966–1048 milodiy / 355–439 hijriy) nasabini Shia imomi Musa al-Kozim ibn Ja'far as-Sodiqqa borib taqaydi. U Iroqdagi shialarning asosiy olimi va mu'tazila maktabining qat'iy tarafdori bo'lgan. "Nahj al-Balog'a" nomli, ʿAlee ibn Abu Toolibga nisbat berilgan so'zlar to'plami uning yoki ukasi Sharif Ridoning qalamiga mansubdir. Sharif Murtazoning tafsiri esa u sakson darsda aytib yozdirgan ma'ruzalardan iborat bo'lib, tafsir, hadis va adabiyot masalalarini qamrab oladi. Shu sababli bu tafsir "Sharif al-Murtazoning amoliylari" (Sharif Murtazoning yozdirgan darslari) deb ataladi. Kitobning tafsir qismi butun Qur'onni sharhlamaydi, balki tanlab olingan oyatlarni mu'tazila asosiy qoidalarini isbotlash uchun izohlaydi. Muallif, mu'tazila qoidalariga ochiqdan-ochiq zid kelgan ayrim oyatlarni ham mahorat bilan olib, odatdan tashqari lingvistik izohlar orqali ularni zaiflashtiradi. Darhaqiqat, butun tafsirda tilshunoslik va tahliliy yondashuv kuchli ustunlik qiladi.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

Mahmud ibn Umar az-Zamaxshariy al-Xorazmiy (1075–1144 M / 467–538 H) hanafiy olim bo‘lib, Bag‘dodda va Xurosonda ilm olgan hamda arab adabiyoti va grammatikasi, usul al-fiqh, hadis sharhi va boshqa sohalarda bir qator kitoblar yozgan. Az-Zamaxshariyning mu‘taziliylik moyilliklari ochiq-oydin bo‘lishiga qaramay, uning tafsiri adabiy shoh asar hisoblanadi. Qur’onning turli mo‘jizaviy jihatlarini tushuntirishi eng batafsil va keng ko‘lamli bo‘lib yozilgan, Qur’on ohangi, ritmi va balog‘atining go‘zalligi haqidagi mulohazalari esa eng keng qamrovlisidir. Az-Zamaxshariy Qur’onni mu‘taziliy fikrga muvofiq talqin qilishda arab tilidagi mahoratidan foydalanadi. Uning asoslariga zid keladigan oyatlar majoziy deb izohlanadi va qayta talqin qilinadi. Huquqiy masalalarni u qisqa va xolis bayon etadi, isroiliyot rivoyatlaridan esa kam foydalanadi.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