The use of the word 'TAFSEER' (related to the Qur'an) on this site is actually an exaggeration. In the Indonesian vocabulary, tafseer-- in particular -- is a scholarly perspective that is properly expressed by only those who have (1) a strong educational background in that area, and (2) their total devotion of life to that area. Since al-Faqir does not have these requirements, he actually uses the word (tafseer) solely for a practical purpose: so that information seekers will find it easy to access this site, especially through the popularity of the term 'tafseer'.
The seemingly most suitable term used here is 'explanation' or 'commentary'--in this case, the 'explanation' or 'commentary' given by al-Faqir regarding this last Devine Holy Book. In fact, that is exactly what al-Faqir is capable of. Therefore, al-Faqir also recommends readers to refer to the exegetes and the tafseers which have already been established.
There are three main themes to be discussed on this site, all of which, certainly, being related to tafseer or to be exact al-Faqir’s commentaries on the Qur'an. The first theme is concerned with commentaries of the verses of the Qur'an in sequence (from al-Fatiha to an-Nas), and the second one deals with commentaries on social events or issues from the Qur'an perspectives. The third theme focuses on various issues or information relating to tafseer and the science of tafseer.
With regard to the first point, the approaches adopted are: (1) commenting on a verse based on another verse or other verses, (2) commenting on a verse based on Sunnah, (3) commenting on a verse based on the opinions of religious scholars or scientists, and (4) commenting on a verse based on sciences (philosophy, technology, etc.).
However, al-Faqir must quickly explain that the Qur’an is actually al-Haq, the Highest Truth, because it was derived from the Truth itself, so that it should no longer need to rely on something outside itself. Moreover, anything outside itself has relative values such as the opinions of regious scholars / scientists and sciences. (How can the Absolute rely on the relative? It should be the other way around). Needless to say, for a layman, the Qur'an remains a mystery to be revealed through the assistance of those who are more knowledgeable. The Qur'an is the Written Book, Prophet Muhammad is the Walking Book, while human beings and the universe are the Created Book. Since the source is only one, the three Books must be equal and synchronous, and it is to find the similarity and synchronization that laymen need 'explanations' or 'commentaries'.
Therefore, if you think you are not a layman any longer as far as the Qur’an is concerned, this site—sorry to say—is appearantly not the right place for you. This site is specifically intended for those who are still ‘searching’ for (thirst for) the TRUTH.
ABOUT THE NAME AL-BARRU
The name Al-Barru is derived from:
1). One of Allah's names mentioned in Surah (Chapter) 52, ayah (verse) 28:
"Indeed before (in the world) we used to pray to Him. Verily He is al-Barru (the Most Subtle, Kind, Courteous, and Generous) al-Rahim (the Most Merciful)".
So in this context, the word al-Barru is the way Allah (via the Qur’an) calls Himself "a source of all vitues". No virtues that we (humans) can imagine without referring to Him. Humans can not 'create' virtues. Humans can only 'actualize' the virtues that have already existed potentially in them.
Whatever good happens to you it is from Allah; whatever evil happens to you it is from yourself. We have sent you to mankind as a messenger, and Allah is Sufficient as a Witness.(4: 79)
2). One of the Qur’an vocabularies which means "land". So in its use it is always paired with al-bahr (sea). The word in this sense appears 12 times in the Qur'an. For example:
Corruption (damage, disorder) has appeared on land and sea because of people’s hands, so that He may make them taste something of what they have done and perhaps they may repent.
3). If the letter 'ba' is given a kasrah (vowel or underlined) -- so that it is read as al-birr --, it means a charity or Piety. In the Qur'an, this form appears as many as 8 times. For example:
You will not really attain al-birr (a perfect piety) until you (can) spend out of that you love (in Allah's Cause); and Allah surely knows well whatever you give away (S.3: 92)
In conclusion, the word al-Barru is used so that the commentaries can really serve as: 1) a source of good teaching which can inspire readers to actualize all virtue potentials that are still stored neatly inside them, 2) a solid foundation like a land where the man is carrying out humanitarian tasks.
May it happen ...!!!
Our Thanks to Mr. Purna Irawan
Publication of Tafseer al-Barru in English version is a significant leap in the development of Tafseer al-Barru to the future, because it allows non-Indonesian language readers to take advantages. For this English version, we are indebted to Mr. Purna Irawan for reaching out his spiritual hands to all of us by being willing to translate it into English sincerely. May God ease all his affairs, lengthen his age, make his body healthy, give happiness to his family, and accept this work as a bounty for him.