The Islamic methodology of tafsir al-Qur'an bi-l-Kitab (Arabic: تفسير القرآن بالكتاب) refers to "interpreting the Qur'an with/through the Bible".
[2] This approach adopts canonical Arabic versions of the Bible, including the Torah and Gospel, both to illuminate and to add exegetical depth to the reading of the Qur'an.
"The Book of Psalms currently in the Bible is believed to have had contributions from multiple authors including Solomon, Asaph, Korah family and more.
[13] In the Quran, the Tawrāh, customarily translated as "Torah", refers to the divine scripture revealed to Moses as guidance for the Children of Israel.
[17] Similar views were held by many early Islamic scholars such as Ibn Abbas and Al Qasim bin Ibrahim.
[18][19] There are a number of verses in the Quran which allude to a historical textual corruption and misinterpretation of the Torah over time by the Children of Israel.
[22][23] Against this and as part of a maximalist position, Martin Accad published a four-part paper marshalling a non-comprehensive list of 648 Gospel quotations across 23 works,[24][25][26][27] and others have pointed out the more engaged use of the Bible in Al-Biruni (d. 1050)[23] and al-Biqāʿī.
[28] More recently, a middle-grounded approach has acknowledged the use of biblical texts in a number of writers, but also views more engaged writers such as al-Biqāʿī to be rare exceptions, while also arguing that Gospel and other biblical quotations were reserved to widely reused canonical quotation lists that do not evince direct engagement with the Bible itself.
[30] To address the impasse of opposing views, unlikely to be resolved by specialized analysis of a few titles of the large volume of commentary (tafsir) literature, the application of computational methods on digitized Arabic texts across a range of genres (encyclopedias, madrasa textbooks, tafsir, etc) has shown that some biblical texts were known in literature belonging to interfaith polemic and apologetics, whereas use of the Bible in commentaries was nearly non-existent (with isolated exceptions) until a sharp rise in their usage in the late 19th century.
[33] Today, Muslims may take references to individuals manipulating scripture, such as in Q 2:79, as indications of the textual corruption of texts like the Torah.
[38] Al-Samawal al-Maghribi, a medieval Jewish mathematician who converted to Islam, pointed to Deuteronomy 18:18 in his book Confutation of the Jews as a prophecy fulfilled by the appearance of Muhammad.
[44][45][46] Christians interpret Deuteronomy 18:18 as referring to a future member of the community of Israel who re-enacts the function of Moses, serving as a mediator for the covenant between God and the Israelites.
Walter Brueggemann writes that "The primary requirement for the prophet, like the king in 17:15, is that he or she must be a member of Israel, thoroughly situated in the traditions and claims of God's covenant.
[54] Some of the people revered or mentioned in both the Quran and the Bible include: Aaron, Abel, Abraham, Adam, Cain, David, the disciples of Jesus, Elias, Elisha, Enoch, Eve, Ezra, Goliath, Isaac, Ishmael, Jacob, Jesus, John the Baptist, Jonah, Joseph, Lot, Mary, Moses, Noah, the Pharaohs of Egypt, Samuel, Saul, Solomon, and Zachariah.