穆尔太齐赖学派的学者们对《古兰经》作了这样的解释：使其能够支持和捍卫他们独特而异端的观点，而这些观点在圣门弟子、再传弟子及其学生之中从未有人提出过。他们早期的许多注释著作与正统学者的著作一样，已随时间流逝而失传，我们只能通过其同时代人的引述而了解其内容。他们的经注方法被视为最恶劣的“以见解解经”（tafseer bid-diraayah）。这类注释的显著特点是：完全无视早期注释家的观点，并且彻底摒弃经典的词义学解释。

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.

以下是对至今仍存世的、带有穆尔太齐赖倾向的经注（tafsīr）的简要评介：

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

“Abdul-Jabbaar ibn Ahmad al-Hamdaanee（卒于公元1024年／伊历415年），是其时著名的穆尔太齐赖学者，被任命为莱伊城的法官，并在该城讲学直至去世。他撰写了关于法理学原理（usool al-fiqh）及其他伊斯兰学科的著作，还著有一部广受赞誉的史学著作《先知的确证》（Dalaa’il an-Nuboowah）。他的经注并非对《古兰经》的完整解释，而是只对有争议和含混的经文进行解释，以驳斥逊尼派学者的观点。该经注从第1章《开端章》（Soorah al-Faatihah）开始，至第114章《世人章》（Soorah an-Naas）结束；然而，许多章节和经文仍未作解释。全书围绕若干议题组织，即先提出一个问题，再提出其解答。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(公元966-1048年/伊历355-439年)的谱系可追溯至什叶派伊玛目穆萨·卡兹姆(Moosaa al-Kaathim),即贾法尔·萨迪克(Ja‘far as-Saadiq)之子。他是伊拉克什叶派的主要学者,也是穆尔太齐赖学派坚定的追随者。传为阿里·伊本·艾比·塔利卜(‘Alee ibn Abee Taalib)所言的语录集《Nahj al-Balaaghah》(《辞章之路》),据称是由他或其兄沙里夫·里达(Shareef Ridaa)所著。沙里夫·穆尔塔达(Shareef Murtadaa)的《古兰经注》包含他口述的八十讲课程,涵盖经注学、圣训学和文学等内容,因此该注释又被称为《沙里夫·穆尔塔达的口述讲录》(“Amaalee ash-Shareef al-Murtadaa”)。该书的经注部分并非对整部《古兰经》作出解释,而是选取特定经文加以诠释,以确立穆尔太齐赖学派的基本原则。作者还巧妙地选取一些明显与穆尔太齐赖基本原则相矛盾的经文,并以非正统的语言学解释将其化解。事实上,整部经注都带有浓厚的语言学与分析性倾向。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

马哈茂德·本·欧麦尔·宰玛赫舍里·胡瓦拉兹米（公元1075—1144年／伊历467—538年）是一位哈乃斐学者，曾在巴格达和呼罗珊求学，撰写了多部关于阿拉伯文学与语法、法学原理（usool al-fiqh）、圣训注释等方面的著作。尽管宰玛赫舍里明显倾向穆尔太齐赖派，他的《古兰经注》仍被视为文学上的杰作。他对《古兰经》各种奇妙之处的阐释是迄今所写最为详尽广博的，对《古兰经》押韵、节奏与修辞之美的论述也最为全面。宰玛赫舍里运用其精湛的阿拉伯语造诣，依照穆尔太齐赖派的思想来解释《古兰经》。与其基本原则相抵触的经文，他都将其作寓意化处理并重新诠释。他对法律问题的论述简明而公允，很少引用以色列传说。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