The Role of Social and Cultural Conditions on the Exegetical Method of Ali Safai Haeri (Ain Sad)

The emergence of modernist Qur’anic exegetes in the course of interpreting the Qur'an has created tremendous changes in the interpretation of the Qur'an in the current era. New thought among the Qur’anic exegetes of the current century and the influence of cultural and social conditions on the subject of interpretation in contemporary Iran is undeniable. "Ali Safai Haeri" is one of the Qur’anic exegetes who in the present era, by writing books such as "Taṭhīr bā jārī Qur’an" and "Ravesh bardāsht az Qur’an", he distanced himself from the previous Qur’anic exegetes and announced a new line for "perceiving a deep connection with the Qur'an and understanding its necessity", "reciting the Qur'an based on the subject and position of the verses" and "knowing of man" in the face of the Qur'an, gave a new perspective to the interpretation of the Qur'an. He believes that anyone who has understood the necessity and need of the Qur’an will not deviate from the Qur’an in the changes of life and will not be ahead of it. According to his opinion, paying attention to the way the Holy Prophet (PBUHH) dealt with the Qur'an and humans changes the manner of the Qur’anic interpretation. The Holy Prophet (PBUHH) used to interpret the Qur'an by reciting it and handing out the selection criteria. Undoubtedly, the social and cultural conditions of the present age encouraged him to this way of Qur’anic interpretation. The slogan of returning to the Qur'an was raised from various aspects, but in the opinion of this
prominent Qur’anic exegete, it is important to build educational and guiding features in this method of interpretation. This article, by reviewing the works of "Ali Safai Haeri" in a descriptive-analytical way, has investigated his exegetical method and concluded that from the perspective of "Safai Haeri", emphasizing the educational and guiding topics of the Qur'an is the most important mission of an exegete, which makes it mandatory to understand the special conditions provided by its cultural and social situation. Promoting the general understanding of the Qur'an, keeping the truth of the Qur'an, staying away from pivotal allegorical interpretation, Qur'an-oriented, psycho-writing, and refraining from repeating repetitions are some of the positive effects of his exegetical approach and in contrast to the non-observance of the organized scientific method. Dissociationism and discarding traditional methods of understanding the Qur'an are
among the critical considerations for his exegetical approach.