Texts”, which transforms dense qualitative comparisons of the Qur’an, Malay exegesis Tafsir Nur al-Ihsan, and

Key features of the framework include infographics on four central themes: (1) Creation of Prophet Adam and

Hawa, (2) God’s command and Forbidden Tree, (3) Temptation and Wrongdoing, and (4) Consequences. The

design can potentially be adapted for teaching slides or interactive digital formats in both classroom and online

platforms, subject to pilot testing and user feedback. The anticipated outcomes include making complex

theological discourse more accessible, stimulating critical thinking, fostering comparative insights between

Isra’iliyyat, the Qur’an, and the Bible, and enhancing student engagement through visual learning. Ultimately,

this project demonstrates how qualitative, library-based research can be innovatively re-envisioned as a

practical pedagogical design for diverse educational contexts.

Dhahabi, 2000). Beyond the Arab world, tafsir writings also flourished in the Malay Archipelago (Ibrahim,

2013; Ahmad, 2022).

One significant example is Tafsir Nur al-Ihsan by Shaykh Muhammad Sa’id bin ‘Umar (Ibrahim, Dakir &

Abdul Kadir, 2014). His work made valuable contributions in guiding Malay Muslims to understand the divine

message of the Qur’an, though it also incorporates additional narrative details including elements of

Isra’iliyyat (Yusuff, Haji-Othman, & Manaf, 2018). There are several ways in which Isra’iliyyat infiltrated

Malay tafsir works (Mohd Nor, 2024): (1) through popular tafsir books that cited Isra’iliyyat, such as Tafsir al-

Tabari and Tafsir Ibn Kathir; (2) through the influence of Islamic traders and scholars who spread Islam among

the Malay people; and (3)through the acceptance of Isra’iliyyat by Malay scholars in their teachings and

preaching.

Sunnah (accepted), (2) those that contradict both (rejected), and (3) those about which the Qur’an and Sunnah

remain silent (neither accepted nor rejected) (Ibn Taimiyyah, 1980; Abu Shahbah, 1988). Thus, tafsir writings

containing Isra’iliyyat should not be dismissed outright, but rather critically examined and clearly explained,

particularly stories related to prophets (Rozali & Lubis, 2022; Mohd Zabidi & Wan Abdullah, 2024; Arom, Nik

Abdullah, & Samsudin, 2025).

This study is situated between the three theoretical frameworks: (i) Isra’iliyyat studies, which critically

evaluate the presence of Judeo-Christian traditions in tafsir); (ii) intertextuality, which involves the

comparative reading between the Qur’an, tafsir, and the Bible; and (iii) visual pedagogy, which transforms

textual analysis into a visual pedagogical framework. Together, these frameworks provide the conceptual

for educators and students in Islamic studies and comparative religion.

across the Qur’an, Tafsir Nur al-Ihsan, and the Bible. It integrates Arabic Qur’anic verses, Malay tafsir

related to the narratives of Prophet Adam were developed inductively based on recurring motifs, and

translations were validated through cross-check with secondary references and intertextual studies. The results

were then transformed into a visual framework using Canva.

There are both similarities and differences between the three sources: the Qur’an, Tafsir Nur al-Ihsan, and the

Bible. Tafsir Nur al-Ihsan stands between the Qur’an and the Bible, as it serves primarily as Qur’anic

interpretations while also including narrative expansions that parallel Biblical stories. The shared motifs across

Temptation and wrongdoing, and (4) Consequences of disobedience. Despite these parallels, distinct emphases

The study is expected to reveal both overlapping motifs and contrasting emphases in Adamic narratives across

the three sources. The visual framework will highlight how Isra’iliyyat shaped certain tafsir interpretations,

while clarifying theological distinctions between Qur’anic and Biblical accounts. The pedagogical framework

can potentially be adapted into teaching modules, workshops, and digital learning tools for higher education

institutions, Islamic schools, and interfaith studies programs. However, full commercialisation and large-scale

adoption will depend on pilot testing in the next stage, and user feedback among educators and students.

Narratives

visual framework by using English as the intermediary language. This innovation provides low-cost, flexible,

and digital-friendly pedagogical tool.

Future studies should extend this comparative framework between the Qur’an, selected tafsir works from