An analysis of Fadl Hasan Abbas' work titled 'at-Tafsir: Its fundamentals and approaches

This study presents a comprehensive examination of Fadl Hasan Abbas's approach to Tafsir and his classification of Tafsir schools, addressing the development of Tafsir methodology in Islamic thought and Abbas's contributions to this field. Tafsir, as an academic discipline, has been an ongoing effort for centuries to accurately understand and interpret the Qur'an, shaping itself over time through various approaches and schools. In this context, Abbas's classification system and methodological approach stand out for the innovations they introduce to modern Tafsir studies. In the first section of the research, the definition of Tafsir, its historical development, and fundamental methodological approaches are discussed, along with a comparative analysis of classical and modern Tafsir perspectives. The study explores how Abbas examines the concepts of Rivāyah and Dirāyah Tafsir, and how contemporary exegetes approach Tafsir methodologies. Furthermore, it presents a comparative analysis of how Tafsir schools have evolved in different periods and contrasts classical and modern classification systems. In the second section, Abbas's classification of Tafsir orientations is detailed and analyzed under the headings of Bayānī, Fiqhī, Aqīdah-based, Scientific, Thematic, and Deviant approaches. This section highlights the distinctions between Abbas's classification and previous systems, particularly his critiques and recommendations regarding emerging Tafsir methodologies in the modern era. The study also discusses how Abbas's methodology contributes to traditional Tafsir perspectives in the Islamic world and where it introduces new insights. In the third section, modern exegetes and Tafsir schools are examined in accordance with Abbas's classification method, and his findings are evaluated in the context of their contribution to contemporary Tafsir studies. The influence of Abbas on contemporary Tafsir historiography is analyzed alongside the exegetes he studied, Tafsir methodologies, and the classification of schools, emphasizing how his classification system differs from previous works. At the conclusion of the study, assessments based on Abbas's classification method aim to provide a valuable resource for academics, researchers, and students interested in Tafsir studies. Abbas's perspectives not only illuminate the current trajectory of Tafsir development but also provide critical insights into the future of Tafsir methodology.