INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)  
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025  
Dr. Fadhl Hasan Abbas' Contribution to Quranic Exegesis  
Methodology: A Study of Al-Quran Al-Majid  
Husna Husain  
Institut Penyelidikan dan Pendidikan Tahfiz & Turath Islami, Faculty of Human Sciences, Universiti  
Pendidikan Sultan Idris (UPSI)  
DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100310  
Received: 29 November 2025; Accepted: 04 December 2025; Published: 09 December 2025  
ABSTRACT  
Dr. Fadhl Hasan Abbas is a contemporary Jordanian scholar who is renowned in the field of Ulum al-Quran and  
Quranic exegesis. He has produced many works related to these fields of knowledge, including the book Tafsir  
al-Quran al-Majid. Although this book is a compilation of his tafsir lectures that were rewritten from one of the  
radio channels in Jordan, it still clearly demonstrates his methodology in interpreting the Quran. This qualitative  
study based on the library method examines this tafsir work in depth, supplemented by comparison with other  
contemporary tafsir works including Tafsir al-Munir, Fi Zilal al-Quran, and al-Tafsir al-Wasit. The findings  
show that this concise tafsir provides many insightful comments on the verses clearly and succinctly, whilst  
always relating the verses of the Quran to current affairs and issues occurring today. In addition, this tafsir book  
does not discuss questions that are not related to the verses being discussed. This article presents a structured  
analytical framework categorising Dr. Fadhl's thirteen methodological features, demonstrating his distinctive  
linguistic-based approach within modern exegetical discourse. In conclusion, the book Tafsir al-Quran al-Majid  
possesses characteristics that are highly suitable for contemporary reading and is excellent for introduction to  
the general public in Malaysia.  
Keywords: Quranic Exegesis, Fadhl Hasan Abbas, Exegesis Methodology, Manhaj al-Mufassirin  
INTRODUCTION  
In the 20th and 21st centuries, the writing of Quranic exegesis books continues to develop, with readers focusing  
on thematic (tafsir mawdu'i) and concise exegesis (tafsir ijmali). This represents an effect of the development of  
digital technology that influences human thinking, which requires accurate information quickly. Therefore,  
thematic exegesis (tafsir mawdu'i) is more focused amongst Quran readers to obtain the specific information  
they seek from the content of the Quran. In this regard, Mustafa Muslim (2000) stated that the term thematic  
exegesis (tafsir mawdu'i) only began in the 14th century AH through the introduction of the subject of Tafsir  
mawdu'i at the Kulliyyah Usuluddin of Al-Azhar University at that time. Meanwhile, concise exegesis (tafsir  
ijmali) provides a succinct understanding, although not detailed, to the readers of the Quran (Hujair, 2008).  
Overall, the thematic approach (ittijahat al-tafsir) for the main contemporary interpretation books can be  
categorised into three approaches. The first is ittijah haraki, comprising interpretation books that focus on the  
struggle to restore Islam in the lives of individuals, society, and countries, such as Tafsir al-Manar by Syeikh  
Rashid Ridha, Tafsir fi Zilal al-Quran by Sayyid Qutb, and Tafsir al-Misbah by Quraish Shihab. The second  
approach is ittijah bayani, such as Tafsir al-Bayani li al-Quran al-Karim by Aisyah Bintu Syati', who presents  
her interpretation by collecting words that have the same root and makes a comparison of the interpretation of  
the words as well as a comparison between the mufassirin about their meaning. The third approach is ittijah 'ilmi  
or the scientific approach undertaken by Dr. Zaghlul al-Najjar in his work Tafsir al-Ayat al-Kawniyyat fi al-  
Quran al-Karim and Tafsir al-Jawahir fi Tafsir al-Quran al-Karim by Syeikh Tantawi Jauhari. They interpret the  
verses of the kawniyyat by providing detailed explanations according to scientific theories. Thus, this Tafsir al-  
Quran al-Majid by Dr. Fadhl Hasan Abbas was found not to have a distinctly clear approach to any of the three  
approaches above, but was found to incorporate elements of all three approaches together.  
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RESEARCH DISCUSSION  
Biography of Dr Fadhl Hasan Abbas  
Dr. Fadhl Hasan Abbas is one of the 21st century tafsir scholars who has made great contributions to the  
development of the sciences of the Quran and exegesis of the Quran. His concise exegesis (tafsir ijmali) works,  
the result of rewriting his tafsir lectures through radio broadcasts, have added to the treasure trove of valuable  
tafsir of the Quran and have had an impact on the readers of the Quran. His full name is Fadhl Hasan Ahmad  
Abbas, born in the month of Ramadan 1932 corresponding to the year 1350 AH in al-Saffuriyyah, Palestine.  
Both of his parents were very concerned about his religious education, so that he was able to memorise the Quran  
before he was 10 years old. After that, he began to memorise various scientific texts such as Matan al-Ghayah  
wa al-Taqrib in the science of Fiqh Shafi'i, Matan al-Rahbiyyah in the science of Fara'id, Matan al-Jawharah in  
the science of Tawhid, matan-matan of Mantiq science, and matan-matan of Hadith science such as Matan  
Alfiyyah ibn Malik and others. This informal learning took place whilst he was in al-Saffuriyyah, Palestine. He  
also attended formal studies at Madrasah al-Ahmadiyyah which is attributed to Ahmad Pasha al-Jazzar. After  
completing his studies at the madrasah, he migrated to Egypt in 1948 before the Nakbah event occurred. In the  
same year, the first certificate he successfully received was the Shahadah of Tajwid al-Quran from Kulliyyah al-  
Lughah al-'Arabiyyah of Al-Azhar University. He then continued his studies at Kulliyyah Usuluddin at the same  
university at the Bachelor's level and completed his studies in 1952. He continued his studies at the Master's  
level in 1967 and subsequently successfully completed his studies at the Doctor of Philosophy level in 1972 at  
Al-Azhar University (Habibah, 2022).  
His teachers, mostly consisting of al-Azhar scholars, included Sheikh Muhammad Abdullah Diraz, Sheikh  
Muhammad al-Baysar, and Sheikh Abdul Halim Mahmud. These are the main figures that Dr. Fadhl often  
mentions in his classes and writings. He produced many scholars through his studies at universities and Islamic  
organisations in Palestine, Lebanon, Jordan, and the United Arab Emirates (UAE) such as Ahmad Naufal,  
Sulaiman al-Duqur, Khazir al-Majali, Jihad Nusairat, and many more (al-Duqur, 2003; al-Asqalani, 2013).  
His writings are in various fields, including Tafsir, Qira'at, Ulum al-Quran, I'jaz al-Quran, Arabic Language, and  
Fiqh. Amongst his works are I'jaz al-Quran al-Karim, al-Qasas al-Qurani, al-Tafsir Ittijahatuhu wa Usasuhu,  
Itqan al-Burhan fi Ulum al-Quran, Qadaya Quraniyyah fi Mawsu'ah Britaniyyah, Tafsir al-Quran al-Majid, and  
many more. Although he suffered from vision problems, his heart was always illuminated in imparting  
knowledge to others. He passed away on 9 February 2011 whilst on his way to the airport to perform Umrah  
(Khawla, 2022).  
Kitab Tafsir al-Quran al-Majid  
This Quranic exegesis book is a collection and compilation of Tafsir lectures delivered by Dr. Fadhl via Radio  
Hayat FM in Jordan. He has completed this Tafsir study for 150 hours of broadcasts covering 452 series. Since  
his sharing is a very valuable collection of knowledge, Hayat FM, in collaboration with scholars from Jam'iyyah  
Muhafazah 'ala al-Quran al-Karim in Jordan, took the initiative to convert his voice recordings into written form.  
This project was led by Dr. Sulaiman al-Duqur along with other scholars such as Dr. Muhammad Ahmad al-  
Jamal, Dr. Sanna' Fadhl Abbas, Dr. Muhammad al-Jaurani, Dr. Jihad al-Nusairat, Dr. Ali 'Allan, and Dr. Mansur  
Abu Zinah. The first printing of this book was in 2017 under the publication of Jam'iyyah Muhafazah 'ala al-  
Quran al-Karim itself and contains five volumes covering the interpretation of the verses of the Quran from the  
beginning of surah al-Fatihah to surah al-Nas (Fadhl Hasan, 2017).  
In general, the presentation method of this book is based on the concise exegesis (tafsir ijmali) method, which is  
a book of interpretation that interprets the verses of the Quran briefly and is generally based on the apparent  
interpretation of the verse (Hujair, 2008). This approach is seen to be in line with the development of Quranic  
exegesis publication in the 21st century, which is more focused on thematic exegesis and concise exegesis. For  
example, the book of Tafsir Taysir al-Karim al-Rahman by Syeikh Abd al-Rahman al-Sa'di, Tafsir al-Muyassar  
by Majma' al-Malik Fahd, and the book al-Mukhtasar fi al-Tafsir by Markaz Tafsir li al-Dirasat al-Islamiyyah.  
Although the concise exegesis (tafsir ijmali) method has advantages in terms of succinct explanations and is  
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suitable for readers who are new to the book of interpretation, it has limitations in explaining a verse in more  
detail.  
Methodology of Interpretation of the Book of Tafsir al-Quran al-Majid  
What is meant by methodology in this writing is the method and approach undertaken by the interpreter in  
interpreting a verse of the Quran. These methods and approaches include the source of interpretation used, the  
tendency of a school of thought or school in providing an interpretation of a verse, as well as the approach from  
the point of view of presenting the interpretation of the verse itself. For the book of Tafsir al-Quran al-Majid,  
although it is an interpretation based on a voice recording, it still highlights certain methods and approaches that  
are consistently presented by Dr. Fadhl Hasan Abbas.  
In his radio broadcast, he divides the verses of the Quran in a surah into several parts based on related topics,  
then he first reads the verses clearly, followed by the interpretation of the verse in language that is easy to  
understand (Fadhl Hasan, 2017). In this chapter, the methodology will be described along with representative  
examples found in the book.  
Analytical Framework: Dr. Fadhl's Methodological Features  
To provide a structured overview of Dr. Fadhl's exegetical approach, Table 1 categorises the thirteen  
methodological features identified in Tafsir al-Quran al-Majid, comparing them with selected contemporary  
tafsir works where applicable.  
Table 1: Methodological Features in Dr. Fadhl's Tafsir al-Quran al-Majid  
Category  
Methodological Feature  
Distinctive Characteristics  
Source-Based  
Methodology  
1. Prioritising Tafsir bi al-Ma'thur  
Strong emphasis on Quranic cross-referencing and  
authentic hadiths; similar to al-Munir but more  
selective in hadith citation  
Contextual  
Framework  
2. Explaining Merits of Surahs, Provides critical analysis of Makki-Madani  
Makki and Madani Classifications  
characteristics; more analytical than al-Tafsir al-Wasit  
3. Determining Unity of Theme  
Strong thematic coherence analysis; comparable to Fi  
Zilal al-Quran but less ideological  
4. Emphasising Relationships (Ilm Detailed inter-surah and inter-verse connections; more  
al-Munasabat) systematic than most contemporary tafsirs  
Linguistic-  
Rhetorical  
Analysis  
5. Language, Grammar and Sophisticated balāghah analysis; surpasses Fi Zilal al-  
Eloquence Quran in grammatical precision  
7. Comparing Meanings (Al- Rejects complete synonymy in Quran; provides  
Taraduf) nuanced semantic distinctions  
10. Expressing Justification for Links variant readings to semantic implications; similar  
Qira'at (Taujih) to al-Munir's approach  
12. Justification of Mutashabih Explains lexical variations across surahs; reveals I'jaz  
Lafzi al-Quran  
Critical  
Evaluation  
6. Rejecting Weak Asbab al-Nuzul Rigorous hadith authentication; more stringent than al-  
Tafsir al-Wasit  
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8.  
Comparing  
Interpretative Evaluates multiple views with linguistic evidence;  
balanced scholarly approach  
Opinions  
9. Avoiding Israiliyyat  
Strict exclusion of unverified narratives; aligns with  
modern critical scholarship  
Contemporary  
Application  
11. Practical Guidance and Da'wah Strong contemporary relevance; less politically charged  
than Fi Zilal al-Quran  
Selective  
Interpretation  
13.  
Leaving  
Clear  
Verses Focuses on verses requiring elucidation; pragmatic  
conciseness for radio format  
Unelaborated  
Source: Author's analysis of Tafsir al-Quran al-Majid (2017)  
Comparative Analysis with Contemporary Tafsirs  
To demonstrate Dr. Fadhl's distinctive position within modern exegetical discourse, a brief comparison with  
selected contemporary tafsirs illuminates his unique contribution. Wahbah al-Zuhaili's Tafsir al-Munir, whilst  
comprehensive in its treatment of fiqh and legal rulings, devotes less attention to the intricate linguistic analysis  
that characterises Dr. Fadhl's work. Al-Zuhaili provides extensive jurisprudential discussions but offers  
comparatively limited exploration of balaghi nuances and semantic precision.  
Sayyid Qutb's Fi Zilal al-Quran, renowned for its literary eloquence and ideological vigour, emphasises the  
organic unity of surahs and the Quran's relevance to contemporary Islamic movements. However, Dr. Fadhl's  
approach differs in its restraint from overt political interpretation and its stronger grounding in classical linguistic  
sciences. Whilst Qutb excels in thematic coherence and spiritual reflection, Dr. Fadhl provides more systematic  
grammatical analysis and more rigorous authentication of asbab al-nuzul.  
Muhammad Sayyid Tantawi's al-Tafsir al-Wasit, representing the moderate Al-Azhar tradition, offers balanced  
interpretations accessible to general readers. However, it lacks the depth of Dr. Fadhl's engagement with  
mutashabih lafzi and the sophisticated analysis of lexical variations across parallel verses. Dr. Fadhl's treatment  
of qira'at variants and their semantic implications also surpasses al-Tafsir al-Wasit in both depth and precision.  
Thus, Dr. Fadhl's tafsir occupies a distinctive niche: it combines the linguistic rigour traditionally associated  
with classical mufassirin such as al-Zamakhshari with contemporary accessibility, whilst avoiding both the  
jurisprudential density of al-Munir and the ideological fervour of Fi Zilal al-Quran. His consistent emphasis on  
semantic precision, rejection of complete synonymy in the Quran, and critical evaluation of weak narrations  
mark his methodology as particularly suited to readers seeking linguistically grounded, authentic Quranic  
interpretation in a concise format.  
Detailed Methodological Features  
The following section provides illustrative examples of Dr. Fadhl's methodological features, demonstrating how  
these principles are applied in practice.  
1. Prioritising Tafsir bi al-Ma'thur  
Tafsir bi al-ma'thur is the main principle of the author in this book of interpretation. The interpretation of a verse  
is consistently connected to other verses of the Quran that provide interpretation and support for the meaning of  
the verse. For example, in surah al-Baqarah verse 148, the command to hasten to do good is reinforced through  
cross-references to surah al-Hadid verse 21 and surah Ali 'Imran verse 133, creating a thematic coherence across  
the Quran.  
He also emphasised the interpretation of verses with authentic hadiths, whether the hadith relates to the reason  
for the revelation of the verse, the advantages or virtues of the verse, or the hadith that explains the interpretation  
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of the verse. This is the most important method that every interpreter needs to follow, because the priority in  
providing interpretations of Quranic verses is with proven evidence of naqli (Ibn 'Uthaimin, 2005).  
2. Explaining the Merits of Surahs, Makki and Madani Characteristics  
This emphasis is a methodology commonly used by commentators in their work. However, Dr. Fadhl provides  
critical analysis rather than mere repetition. For instance, regarding Makki and Madani characteristics, he  
challenged the common assertion that surahs containing the address ya ayyuha al-nas are necessarily Makki. He  
noted that Madani surahs such as al-Nisa' and al-Baqarah also contain this address, as humans are not confined  
to Makkah alone. Conversely, he affirmed that surahs containing ya ayyuha alladhina amanu are categorically  
Madani, as the believing community was established after the Hijrah (Fadhl Hasan, 2017).  
3-4. Thematic Unity and Relationships (Ilm al-Munasabat)  
Dr. Fadhl consistently identifies the overarching themes of surahs and explicates the relationships between  
surahs, verses, and surah names. In the introduction to surah al-Nisa', he observed that the surah functions as a  
comprehensive system (tanzim) from Allah for managing the affairs of the Muslim community, particularly  
concerning women, inheritance, and dealing with hypocrites. He then demonstrated how the sequential  
arrangement of surahs—from al-Fatihah's comprehensive summary, to al-Baqarah's guidance on dealing with  
Jews and Christians, to Ali 'Imran's lessons on the Battle of Uhud—creates a logical progression that culminates  
in al-Nisa's organisational framework (Fadhl Hasan, 2017).  
5. Emphasising Language, Grammar and Eloquence  
Dr. Fadhl's linguistic analysis is particularly sophisticated. In Ali 'Imran verse 17, he explains why each quality  
(patience, truthfulness, obedience, spending, seeking forgiveness) is connected with the coordinating  
conjunction waw: Allah wishes to demonstrate that each quality independently elevates the doer's status, as not  
everyone can possess all qualities simultaneously due to various limitations. Regarding rhetoric, in al-A'raf verse  
154, he identified the metaphorical use of sakata (literally 'became silent') for the subsiding of Moses' anger,  
noting that anger itself cannot be silent but rather dissipates, revealing the Quran's eloquent employment of  
isti'arah (Fadhl Hasan, 2017).  
6-9. Critical Evaluation and Source Authentication  
Dr. Fadhl rigorously rejects weak narrations and Israiliyyat. At the beginning of surah al-Dhuha, he firmly  
dismissed the widespread but inauthentic narration claiming that revelation ceased due to a dead dog under the  
Prophet's bed, noting its incompatibility with the Prophet's exemplary cleanliness. He similarly avoids  
speculation about unspecified Quranic details (mubhamat), such as the type of forbidden tree in Paradise, the  
names of the People of the Cave, or the dimensions of Noah's ark, reasoning that Allah would have clarified  
these matters if they contained beneficial lessons (Fadhl Hasan, 2017).  
When presenting multiple scholarly opinions, Dr. Fadhl evaluates them based on linguistic evidence and Islamic  
texts. His analysis of al-Rahman and al-Rahim in surah al-Fatihah exemplifies this approach: he rejected several  
traditional interpretations for lacking sound linguistic or textual support, instead proposing that al-Rahman (on  
the pattern fa'lan) indicates abundant mercy, whilst al-Rahim (on the pattern fa'il) denotes continuous mercy,  
with Allah's mercy being both abundant and perpetual.  
10-12. Qira'at and Mutashabih Lafzi Analysis  
Dr. Fadhl explicates variant readings and lexical variations across the Quran. In al-Fatihah verse 4, he explained  
the semantic implications of the two authentic readings malik (Owner) and malik (Sovereign): Allah is both the  
absolute Owner and supreme Sovereign of the Day of Judgement. His treatment of mutashabih lafzi reveals the  
Quran's inimitable precision: he noted that yudhabbiḥuna (to slaughter) appears in al-Baqarah and Ibrahim,  
whilst yuqattiluna (to kill) appears in al-A'raf verse 141, with each lexical choice carrying specific implications  
worthy of scholarly investigation.  
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Similarly, in al-Ma'idah, he distinguished between al-ighra' (verse 14, concerning Christians) and al-alqa' (verse  
64, concerning Jews), noting that al-ighra' connotes more severe enmity, which historical evidence confirms  
regarding Christian schisms compared to Jewish disputes.  
11. Practical Guidance and Contemporary Relevance  
Dr. Fadhl consistently connects Quranic verses to contemporary issues. In his interpretation of al-Baqarah verse  
143, he related the concept of witnessing to the Palestinian cause, arguing that belief in Palestine as sovereign  
Muslim territory constitutes a core element of Islamic creed. In al-Nisa' verse 148, he emphasised that whilst  
Allah dislikes harsh speech, those who are wronged are permitted to seek help, and he reminded oppressors that  
Allah is All-Hearing and All-Knowing, capable of revoking His blessings and holding them accountable in the  
hereafter.  
13. Selective Interpretation Strategy  
Given the radio broadcast format and time constraints, Dr. Fadhl focuses on verses requiring elucidation,  
occasionally leaving self-evident verses without extensive commentary. Whilst this pragmatic approach may  
constitute a limitation for readers seeking comprehensive analysis of every verse, it serves the purpose of concise,  
accessible tafsir suitable for general audiences and contemporary reading habits.  
CONCLUSION  
Dr. Fadhl Hasan Abbas is a tafsir scholar who possesses distinctive advantages in interpreting the verses of the  
Quran. Through the book Tafsir al-Quran al-Majid, his strengths are evident from various angles, particularly  
from the perspective of language and al-bayan knowledge. This analytical study has demonstrated that his  
thirteen methodological features, when categorised systematically, reveal a coherent exegetical framework that  
distinguishes his work from other contemporary tafsirs such as al-Munir, Fi Zilal al-Quran, and al-Tafsir al-  
Wasit.  
The comparative analysis undertaken in this study illuminates Dr. Fadhl's unique contribution to modern Quranic  
exegesis: he combines rigorous linguistic analysis with contemporary accessibility, systematic thematic  
coherence with practical guidance, and critical source evaluation with spiritual reflection. His approach is  
particularly distinctive in its sophisticated treatment of semantic nuances, rejection of complete synonymy in the  
Quran, and consistent grounding in authentic textual evidence.  
In the context of rising interest in linguistically grounded tafsir, Dr. Fadhl's methodology offers valuable insights  
for contemporary scholarship. His work demonstrates that concise exegesis need not sacrifice analytical depth,  
and that radio-format delivery can maintain scholarly rigour whilst achieving broad accessibility. The emphasis  
on balaghi analysis, grammatical precision, and lexical differentiation addresses a growing scholarly demand for  
tafsirs that explicate the Quran's linguistic miracle without resorting to ideological interpretation or  
jurisprudential density.  
Furthermore, Dr. Fadhl's consistent connection of Quranic verses to contemporary issues, whilst avoiding overt  
politicisation, provides a model for relevant yet balanced exegesis. His critical evaluation of weak narrations and  
Israiliyyat aligns with modern scholarly standards for authentic interpretation, whilst his focus on practical  
guidance addresses the needs of general Muslim readers seeking applicable spiritual and ethical direction.  
The structured analytical framework presented in this study facilitates future comparative research and enables  
scholars to systematically evaluate Dr. Fadhl's contributions alongside other contemporary mufassirin. His work  
merits broader recognition within academic circles and wider dissemination amongst Muslim communities,  
particularly in Malaysia, where there is strong appreciation for linguistically sophisticated yet accessible Islamic  
scholarship.  
In conclusion, Tafsir al-Quran al-Majid represents a significant contribution to 21st-century Quranic exegesis.  
Its characteristics are highly suitable for contemporary reading, and it deserves to be introduced widely to the  
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general public, both as a model of linguistically grounded interpretation and as an accessible resource for  
understanding the Quran's timeless guidance in the modern context.  
REFERENCES  
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