Quranic studies and tafseer

According to our study, there are 25 places where humanity has been directly addressed in Quran and reminded about some of the most important messages that they need to remember for their salvation. Some of these lessons we learn from current study are summarized below:
Allah SWT addresses mankind about the truth he sent down - a conclusive proof and a clear light. It is a clear instruction from Rabb ul Aalameen, a cure for whatever (disease) is in the hearts, and guidance and grace unto all who believe. Whoever chooses to follow the true guidance does so for his own good; and whoever chooses to go astray, does so at his own peril. The Messenger has come to you with this truth from your Lord and they give clear warnings so believe; it is better for you. And there is for you in legal retribution [saving of] life, O YOU [PEOPLE] of understanding, that you may become righteous. But if you disbelieve - then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise. You are they who stand in need of Allah, while Allah is the Free of need, the Praiseworthy. If He wills, He can do away with you, O PEOPLE, and bring others [in your place]. And ever is Allah competent to do that. Messengers and those who preach this noble message are there to convey only and are not responsible for the conduct of people they convey the message to. When the noble among us come to us and relate to us verses from the noble book, then whoever fears Allah and reforms - there will be no fear concerning them, nor will they grieve. We may neglect the message and messengers in this world but on the day of judgement, there will be no excuses and all what we do would be clearly in front of us. That would be the day when assembly of Jinns and Men will say, "We bear witness against ourselves". They will shamefully accept that they were deluded by the worldly life. Assuredly Allah's promise is true. So let not the life of the world delude you, and let not the Deluder delude you concerning Allah. Fear your Lord, for the convulsion of the hour (of judgement) will be a thing terrible! Fear your Lord and fear a Day when no father will avail his son, nor will a son avail his father at all. Indeed, the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver.
Worship your Lord (Allah), Who created you and those who were before you so that you may become God-fearing.  This was the message of all prophets who remind mankind about their Lord to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death. He has no partner and it only He who has power over everything. Those among mankind who invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?
Allah has given us means to live our lives with all the resources He has surrounded us with. We can eat of that which is lawful and good on the earth and cover ourselves and beautify with the clothing he has bestowed us. But while living this life and enjoying the bounties of the most Merciful, we have to ensure that we live our lives according to what our Creator and Sustainer wants us to live like. We should not follow the footsteps of Shaytan who is verily, our open enemy. We are all created from one man and women. Our nations, colors and other affiliations do not make some of us better than the others. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.
With each passing moment, we are all moving towards our final destiny. All of us have to die one day and then be resurrected to taste what we do in this world. Allah SWT created us from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed. He settles in the wombs whom He wills for a specified term, then He brings us out as a child, and then develops us that we may reach our time of maturity. And among us are some who die early. And among us are some who return to the most decrepit age. Allah has control over all this. We emerge from a humble beginning – clot, and reach a humble end where we are dependent on others for our needs feel much pain before eventually dying. All what we accumulate stays in this world and we go empty handed. Why should we not try to earn something for the here-after?
We see Allah sends down rain upon barren land, it quivers and swells and grows things of every beautiful kind. We accordingly pray to our Lord to shower the rain of His blessings and love on our barren hearts and turn them alive again.
Everything has been very clearly laid in front of us.
O YE PEOPLE! What has deceived you concerning your Gracious Lord!!!!

O YE PEOPLE! – COLLECTION OF VERSES FROM QURAN DIRECTLY ADDRESSING MANKIND
Vol.1, Issue 1, Jul-15 to Dec-15, Pg 99-131
Researchers: Muhammad Motahir Hussain, Muhammad Nabeel Musharraf (Also available in book form)
Citation: Hossain, M., M. & Musharraf, M., N. (2015). "O YE PEOPLE! – COLLECTION OF VERSES FROM QURAN DIRECTLY ADDRESSING MANKIND". Published in: Australian Journal of Humanities and Islamic Studies Research, Vol1, Issue 1, Jul-15 to Dec-15, Pg: 99-131​

Pekerjaan penyusun pada buku ini adalah: pada bab pertama penyusun mengumpulkan pengertian dari doa, serta apa saja keutamaan dari berdoa menurut al-Qur`an dan al-Hadits, dan terakhir kami kutip etika berdoa dari ringkasan kitab Ihya Ulumiddin. Pada bab kedua penyusun menyampaikan berbagai bentuk doa di dalam al-Qur`an, siapa saja yang berdoa di dalam al-Qur`an, apa saja tujuan dari doa-doa mereka, dan sengaja penyusun cantumkan doa-doa orang kafir di dalam al-Qur`an. Namun doa-doa orang kafir ini tidak penyusun masukan dalam tafsir ayat-ayat doa, karena doa mereka tertolak oleh Allah subhanahu wata’ala. Pada bab ketiga ayat-ayat doa yang telah kami kumpulkan, kami berikan tafsirnya yang merupakan copy paste dari aplikasi tafsir pada MS Word milik Lajnah Pentashihan Mushaf Al-Qur'an Kementerian Agama Republik Indonesia. Penyusun tidaklah memiliki kompetensi apapun pada ilmu tafsir, sangat-sangat jauh sekali ilmu penyusun pada ilmu ini. Penyusun hanyalah orang iseng yang tidak memiliki kesibukan dan senang mengumpulkan tulisan orang untuk disusun sehingga mudah dibaca terutama oleh penyusun sendiri.

This brief research paper delves into some of the issues and obstacles faced by translators when translating the Qur'an. It focusses on limitations found within translators, as well as the linguistical and lexical complexity of the Qur'anic Arabic.

Since the time when the Qur’ān was revealed, it has continued to be the first guide for humanity on the way to the truth. The provisions and recommendations it contains are always put on the basis of wisdom, whether the reason is known or not. Almighty Allah, who informs man that He is closer than his jugular vein, surely knows all his weaknesses and hidden aspects better than His servant. In His orders and prohibitions, which He declared as a manifestation of His mercy, He takes into account these qualities of the servant and makes him responsible both materially and spiritually in accordance with his nature. It is possible to clearly see this effect in the Qur’ān that directly addresses human beings. Based on human feelings, thoughts and behaviors in its provisions, the Qur’ān is open to a psychological reading in today’s terms. Although there are partial examples in the past literature, it becomes more important to approach the Qur’ānic verses in the light of this science whose framework has been determined as of today. In fact, the formation of a school together with Psychology and Tafsīr is only a matter of time, but Süleyman Ateş, one of the contemporary interpreters, makes a valuable contribution to this understanding by taking a psychological approach to some verses in his tafsir book. In this study, an example of his approach will be presented and analyzed within the framework of the chapter of al-Baqarah.

ÖZET / ABSTRACT - Hicrî ikinci senede farz kılınan orucun ilk dönemdeki eda keyfiyeti ile oruca dair inen son ayetlerdeki orucun eda keyfiyetinin farklılık arz ettiğine dair rivayetler bulunmaktadır. Oruç hükümlerinin zikredildiği yegâne Kur’ân pasajı Bakara 183-187 tetkik edildiğinde de Ramazan orucunun tedrîce mütevakkıf bir inzâli olduğunu ifade eden bu rivayetler ile ayetler arasında bir paralellik olduğu görülmektedir. Orucun gerek vaktinde gerekse keyfiyetinde meydana gelen dönüşümün tüm aşamalarını Kur’ân ayetlerinde bulabilmenin ne derece mümkün olduğu, buna imkân bulunamadığı noktalarda Hadis ve Tefsir kaynaklarının nasıl bir açılım sağladığı bu makalenin araştırma alanını oluşturmaktadır. Kaynaklardaki muhtelif rivayetleri sistematik bir şekilde derleyerek oruç ibadetinin nüzul sürecini kurgulamak böylece ilgili ayetlerin nüzulünün otantik bağlamını tespite çalışmak araştırmanın esas amacını teşkil etmektedir. Araştırma sonucunda, orucun ilk döneminde Müslümanların yatsı vaktinden ertesi günün akşamına kadar oruç tuttukları ve evvelden oruç tecrübeleri olmadığı için miskin doyurmak ile oruç tutmak arasında muhayyer bırakıldıkları görülmüştür. Bu dönemden sonra ise ilk etapta fidye muhayyeriyeti kaldırılmış, hasta ve yolcu dışındakilerin Ramazan ayının tüm günlerini oruçlu geçirmeleri irade buyurulmuştur. Müslümanların Ramazan ayı boyunca yatsıdan akşama kadar oruç tutmada zorlanmaları üzerine de ikinci etapta orucun günlük süresi tan yerinin ağarmasından akşama kadar olacak şekilde düzenlenmiş ve Ramazan orucu bugünkü halini almıştır.
(Anahtar Kelimeler: Ramazan, Oruç, Teşrî, Sıyâm, Savm)
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ABSTRACT - There are some reports that there was a difference between the way of practicing of fasting during the early Islamic period, which was obliged upon all adult Muslims on 2nd century of Hegira and the fasting explained in the last āyāt (verses) in the Qur’an about the fasting. Upon inspection of al-Baqarah 183-187, the only passages in the Qur’an which mention the rules of fasting it seems that there is a coordination between those reports which state that the fasting of Ramadan had been obliged in a gradual process and the aforementioned āyāt. This article focuses on the degree of possibility to find out the whole steps of the change of form in terms of timing and condition of fasting from the āyāt in Qur’an, if it is not possible at some points, to see the new directions the sources of Hadith and Tafsir provide in this sense. The main aim in this article is to rebuild the process end of which fasting practice became an obligation by systematically bringing together the various reports in the related sources and as a result to ultimately determine the authentic context that the related āyāt revealed. Consequently it was discovered that, during the early period of fasting the Muslims were fasting in a period starting from a little after sunset until the next evening and were allowed to choose between providing food to a poor and fasting since they were not used to fasting before. Afterwards, the choice of providing food to a poor was abolished and all Muslims apart from those who were ill and on travel were ordered to fast the whole Ramadan. Due to the hardship the Muslims then experienced in fasting from a period starting from sunset until the sunset in the next day, there made a second arrangement in the duration of daily fasting starting from daybreak to the same evening as it is today. 
(Keywords: Ramadan, Fasting, Enactment, Siam, Sawm)

Fig and olive are two fruits that have always taken their place in human life since ancient times. Due to the their benefits, they have become indispensable for humans in terms of food, self-care and health. These fruits, whose homeland is roughly the Mediterranean basin, have influenced the regions where they grow culturally, and shaped the traditions and customs of the people living there. In this sense, they have gained a culture building qualification. However, it is possible to see the effects of these two fruits on people's religious lives. As a matter of fact, while the names of these fruits are frequently encountered in the holy books belonging to the heavenly religions, they are also mentioned in our Almighty book, not only that, but both of them are sworn by Allah, and even the word "Tin" is given as a name for a surah. All these show that these two fruits have a religious significance. When all these are taken into consideration, it becomes clear that these two fruits should also be considered in the Quranic plan. Aside from the fact that there are many tafsir studies on the Surah of Tîn, the lack of an independent research on these has prompted us to address this issue. In this research, it will be tried to reveal the place and meaning of fig and olive fruits in human life from past to present, as well as the reasons why they are considered important enough to be sworn in the Quran.

Öz
Yüce Allah Kur’ân-ı Kerîm’de kullarına hitâben çeşitli hakikâtleri beyan buyururken onların idrâklerini de dikkâte almakta, zikrettiği hakikâtlerin kulların zihin dünyalarında somut birer sahneye dönüşmesini sağlamaktadır. Belâgat ilminde mecâz olarak adlandırılan bu üslup Kur’ân-ı Kerîm’in en önemli anlatım özelliklerinden birisidir. Normalde beşerin algısına belki çok kapalı gelecek konular bu sayede daha kolay ve açık bir şekilde anlaşılabilmektedir. Kur’ân’ın mecaz yoluyla ifade etmiş olduğu hakikâtlerden biri de Bakara Suresinin 74. âyetinde dile getirilen, kâfirlerin kalplerinin katılığı hakkındadır. Allah Teâlâ söz konusu âyette onların kalplerinin ne kadar katı ve sert olduğunu, zikretmiş olduğu taş temsiliyle anlatmakta, hatta onların kalplerinin taşlardan bile daha katı olduğunu beyan etmektedir. Taşların katı yapılarına rağmen kendilerinden ırmakların kaynayıp suların fışkırması yahut da Allah korkusuyla bulundukları yerden düşmeleri gibi güzel vasıfları bulunduğuna, ancak katı kalpli o kâfirlerin kalplerinde ise hiçbir olumlu nitelik olmadığına işâret etmektedir. Cansız birer varlık olmalarına rağmen âyette taşların Allah korkusuyla anılmaları dikkati çeken bir husustur. Bu cihetle, çalışmanın ana odağında söz konusu durumun mahiyetini klasik tefsirlerin yanı sıra bilhassa tasavvufî tefsirler ışığında ortaya koymaya çalışmak olacaktır.
Anahtar Kelimeler: Tefsir, Kur’an, Taş, Kalp, Allah Korkusu, İşârî Tefsir.

Abstract
While Allah Almighty declares various truths in his Qur’an, he considers his perceptions and ensures that the facts he mentions become a concrete scene in the minds of the servants. This style, which is called Metaphor in the science of rhetoric, is one of the most important narrative features of the Quran. The subjects, which would normally be very closed to understanding of human, can thus be understood more easily and clearly. One of the truths that the Qur’an expresses through metaphor is about the stiffness of the hearts of the infidels, which are mentioned in the 74th verse of the Surah al-Baqarah. In this verse, Allah explains how hard their hearts are with the stone analogy. He even declares that their hearts are harder than stones. Despite the solid structure of the stones, he indicates that there are some beautiful qualities such as the rivers boiling and the water gushing or falling from where they are due to the fear of Allah, but that there is no positive quality in the hearts of those hard-hearted unbelievers. Although they are an inanimate being, it is remarkable that the stones are mentioned in the verse for fear of Allah. In this regard, the essential focus of the study will be to try to reveal the nature of the situation in question, especially in the light of Sufi tafsir besides classical tafsirs.
Keywords: Tafsir, Quran, Stone, Heart, Fear of God, Sufi Tafsir.

Abstract:
This research paper explores Quran, Hadis and two published on line articles and the source writer’s personal experience as educator professional that reports on results from research conducted on the importance of earning from one’s own labor. These articles, however, explain the topic of the article and vary in their priorities and importance of earning from someone’s one labor.
This paper examine revelation of Allah and sunnah of the prophet and shariah scholar plus my personal experience as a professional educator and social worker to research in relation to the significance of earning lawful income by each able bodied human.