Document Type : علمی- ترویجی
Authors
1 Assistant Professor of the Quran and Orientalists Group at the Higher Education Complex of Quran and Hadith, Al-Mustafa International University, Qom, Iran
2 Ph.D. in Comparative Interpretation, University of Sciences and Knowledge, Qom, Iran
Abstract
Extended Abstract
Introduction
Interpretation as a science throughout its extensive history, like other sciences, has had a structure that is mainly usable by scholars, and argumentation, expression of opinions of supporters and opponents, and criticism have formed part of its structure. Where it is possible (or rather, should be based on a belief in the field of interpretative writing style) to present and explain this knowledge in a way that the majority of the audience (i.e., the general public who want to explain and expand on the themes and concepts of the Quran) who do not seem to have much affinity with the scientific style can also benefit from it.
Based on what has been said, from the perspective of the audience, interpretations can be imagined in two types: mass-oriented and elitist. Based on these two approaches to presenting interpretive topics, it can be said that the different works and types of interpretation have adopted two main methods: either the Quran is interpreted with scientific literature and from a specific perspective (for example, literary, mystical, etc.) and by using scientific terminology, which is interpreted as elitist; or, for interpretation, they have used standard language and distanced themselves from the specialized terminology of other sciences such as philosophy, and have endeavored to interpret the verses of the Quran in the language of the common people in a friendly and benevolent tone, while telling stories and advice (which may not even be apparent on the surface of the verse).
Research Question(s)
Literature Review
Among the old and new researchers in the field of interpretation, only two contemporaries have focused on this trend of interpretation in their works on interpretation and referred to it as "preacher interpretations". They also consider the roots of preacher interpretations in the history of Quranic interpretation to be from the first century, the formation of the writing of these interpretations from the fourth century (with the founding of the preachers of the Quran), and their peak and expansion in the sixth century (Paketchi, 2010, p. 114; Shahroudi, 2010, pp. 575-576). Preachable exegesis continued in the Middle Ages until finally in the later period, with a distinguished writer and famous preacher, Mulla Hussein Vaez Kashani, with two works called "Muhawabeeh 'Aliyyah" and "Jawaher al-Tafsir" and commentaries such as "Jala' al-Adhhan wa Jala' al-Ahzan", known as "Tafsir Ghazer" by Jurjani and "Ruh al-Bayan" by Ismail Haqqi, etc. It continued to exist, but after that, it entered a period of decline and was reborn in the contemporary era with a few changes in some of its characteristics in the form of genres such as educational, guidance, and social.
Methodology
In this article, while using the descriptive-analytical method and library source-finding method, the position of sermonic interpretation among different types of interpretations, its meaning, and essence with regard to the vocabulary and semantics of sermons, explanation, and for the first time, a complete definition of it were presented.
Results
The findings of the research show that the sermonic interpretation is a combination of narrative and mystical interpretations, which has a literature rich in originality and mixed with poetry, stories, and the like. Also, due to the entry of a text from one or more external sources and other than the interpreter's analysis, this type of interpretation is placed among developmental interpretations.
Discussion
Throughout its extensive history, interpretation as a science, like other sciences, has had a structure that is mainly usable by scholars, and argumentation, expression of opinions of those in favor and against, and criticism have formed part of its structure. Preachy interpretation is a new name but an ancient trend in the interpretation of the Holy Quran that has not yet been studied in detail about its nature and place among interpretations.
Conclusion
Preaching interpretation is a combination of narrational and mystical interpretations, and the main concern of the interpreter in it is to guide the masses of people; therefore, with the aim of influencing the general audience and protecting them from satanic seduction and the evil self, by using attractive and understandable literature for the general public, he takes advantage of every opportunity and even in seemingly non-preaching verses of the Quran, he wisely, benevolently and kindly seeks a way to advise, admonish, and even warn and intimidate the people. In preaching interpretation, the interpreter's concern is to guide the general public by using the tools of preaching and admonition; therefore, in this type of interpretation, interpreters try to use all the correct tools used by preachers in the interpretation of the Holy Quran. This commentary, while utilizing the vernacular language and at the same time being simple, fluent, attractive, pleasing to the ear, poetic, full of stories, and understandable to the general public, aims to impress and create interest in the audience and increase the appeal of the commentary text. It takes advantage of every opportunity and, in a prophetic, wise, benevolent, and kind manner, offers advice and counsel to the people in line with the interpretation of the Holy Quran.
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