为了阐明以个人臆断解释经文所潜藏的危险与弊端，下面收集了从远古到当代、来自各种派别、教派和哲学学派的偏离正道的释经实例。从公元十世纪（伊历第四世纪）起，一些苏菲派学者曾对安拉命令穆萨（摩西）的经文作出解释，把其中的“法老”理解为心。

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:

正如心会压迫每个人，使他越轨。另有人解释真主对穆萨先知的命令时说：

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

作为一种命令，要人抛开尘世之物，只依靠真主。

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

这些带有灵修主义色彩的经注，表明苏菲运动过分强调精神而轻视物质。

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

在阿拔斯时期的穆尔太齐赖派（理性主义者）的经注中，启示被依据人的逻辑来解释。因此，下面这节经文中的“心”一词被赋予了新的含义：

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:

有人声称,易卜拉欣有一位朋友,他称之为自己的“心”,因此这段经文的真正含义是:“是的,但我祈求你,是为了让我的朋友得到安宁。”93 持这种解释的人认为有必要如此,以消除易卜拉欣心中的疑虑,因为在理性主义者看来,这种疑虑与先知身份不相符。

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.

阿拔斯王朝后期的什叶派注释典籍，受其对先知后裔的过分执念影响，对下面这节经文作出了如此解释：

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

作为对阿里（'Alee）的提及，他是先知的女婿，以及法蒂玛（Faatimah），她是先知的女儿；还有在随后的一节经文中：

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

他们发现了一段提到先知的外孙哈桑和侯赛因的记载ﷺ。96

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

在十九世纪后期于印度出现的卡迪亚尼派声称，在以下经文中，

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

他们还声称，"khaatam"的意思不是"印章"（大多数人如此翻译），而是"戒指"。因此，他们认为，正如戒指装饰手指一样，先知穆罕默德ﷺ是先知身份的装饰。所以，这节经文的意思是：先知穆罕默德ﷺ是众先知中最尊贵的，但并非最后一位。98 他们还断言，即便"khaatam"被理解为"印章"，它也只像封住信封的印章，封住了信的内容，却并不限制其内容。这些解释是为了替他们的创立者古兰姆·艾哈迈德（Ghulam Ahmad）的先知身份辩护。他们还曲解了下面这节关于尔撒（ʿĪsā）先知的经文：

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:

他们声称“提升他”指的是比喻意义上的提升，就如经文所用的那样：

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

这种解释是他们为了证明自己的教义所必需的：即"尔撒在地上自然死亡，娶妻生子，并葬于克什米尔"，以及"穆罕默德·果兰姆·艾哈迈德是预言中将要再临的应许弥赛亚"。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

最近在美国，以利亚·穆罕默德（Elijah Muhammad）——以利亚派的创立者，并自称先知的人（卒于1975年）——对这段经文作了如下解释：

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

以此作为证据，认为火狱的居民都将是白人。这种解释曾被用来支持以利亚教义，该教义宣称安拉（真主）是一个黑人，所有黑人都是神，而所有白人都是恶魔。103 虽然“zurq”一词字面意为蓝色，但它也用来指某些眼病导致角膜混浊，使眼睛呈现蓝灰色泽。因此，更准确的译法应为“眼睛发蓝”。

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.”

根据以利亚的说法,既然白人与黑人相似,他在《古兰经》中被称为“人类”,也就是一种人!104 因此,在经文中:

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:

“我们”被以利亚解释为指那些据说创造了白人种族（人类）的黑人男子／神灵。107

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

这些仅基于宗派观点的tafseer（经注）的例子清楚地表明，无视正确的经注方法所导致的混乱与欺骗。《古兰经》沦为每个宗派偏离正道、异端主张的代言工具。《古兰经》遭到肆意操纵，因为这些宗派的创立者并没有遵循任何合乎逻辑的界限或前后一致的规则；因此，同一节经文对他们而言可能有多种含义。凡是能够推广其思想的解释，便被视为正确。对他们来说，《古兰经》不再是一部指引之书，而成了一部蕴含其宗派隐秘奥义的书，只有他们的领袖和特别入门的人才能解开其中的奥秘。

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.