Four: As far as the individual verses or groups of verses are concerned, you may use a mixture of various approaches. If the verse is clear and short, you may first read it and then elaborate. You may turn to the theme before and after your exposition. What you must ensure is that your listeners get a sense of cohesive unity each statement should be seen to flow from the preceding one and lead to the next.
Five: At the end, you must sum up the contents, and emphasize the message. You may also, if you have time, even read the whole text again, or only the translation. Reading the text or translation towards the end serves to bring your listeners in direct contact with the Quran after they have understood what it means in light of your exposition.
Six: Always be on guard that it is the Quran which must speak, and not you. The Quran has been effective, without any exposition, for those who knew the language and the Messenger. It still is.
You may hinder the Quran from speaking not only by inserting your own views too much, but also by your very lengthy and elaborate explanations. By the time you finish your long discourse, your listeners may very well forget what the Quranic text said.
So, firstly, keep your explanations as short as possible; and, secondly, if they have to be long as may be necessary in some instances, you should refer back to the text as often as possible. You should create no distance between the listeners and the text of the Quran, not only in meaning, but also in hearing.
Seven: Model your own exposition on the pattern and style of the Quran. This may be the most effective means of ensuring the success of the occasion.
Initially you may find it difficult, but gradually as you move nearer to the Quran, read it often, memorize it, it will become part of your own style.
You must remember certain characteristics of the Quranic style:
Firstly, that it appeals to both reason and feeling, intellect and soul as one whole.
Secondly, that it is short, precise, direct, personal, and evocative.
Thirdly, that it confronts its listeners with choices and decisions and inspires them to heed and act.
Fourthly, that its language is a powerful as the message, which penetrates deep inside you.
Fifthly, that its argument is always what its listeners are able to understand, that it is always drawn from their everyday experience, that it always finds an echo inside them. Above all, that it is not abstract, logical and speculative.
Eight: Do not make overly abstract statements, nor conceptualize and systematize at the cost of the Quran’s dynamic impact.
Concepts and systematic presentation are vital to the presentation of the Quran’s message, but so long they are made in simple and ordinary language and within the grasp of the audience.
Calls to action; summons to commit, must be essential ingredients of your Dars. Whether it is nature or history, injunction or statement, dialogue or address each should result in some call to respond, to come forward, to decide and to act.
Nine: Do not use the Quran as a pretext to propound your views, instead make yourself an exponent of the word of God.
Ten: Let the Quran make its way to your listeners’ hearts, let it reside there, let it stir impulses of recognition, love, gratitude and awe: this should be the thrust of your Dars.
Eleven: Always remain attentive to the response of your audience. You can always cut an argument short or give up what you may consider valuable to impart, if you feel that it does not interest them or arouse them. You can always introduce new points, styles, and emphasis, depending on what you feel are the demands of the situation.
Source:
Taken, with slight modifications, from the author’s Way to the Quran
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