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.[6] This approach adopts canonical Arabic versions of the Bible, including the Tawrat and the Injil, both to illuminate and to add exegetical depth to the reading of the Qur'an. Notable Muslim mufassirun (commentators) of the Bible and Qur'an who weaved biblical texts together with Qur'anic ones include Abu al-Hakam Abd al-Salam bin al-Isbili of Al-Andalus and Ibrahim bin Umar bin Hasan al-Biqa'i.[6]
Sunnah denotes the practice of Islamic prophetMuhammad that he taught and practically instituted as a teacher of the sharī‘ah and the best exemplar.[7] The sources of sunna are usually oral traditions found in collections of Hadith and Sīra (prophetic biography), as well as the Qur'an. Unlike the Qur'an, Muslims naturally differ on the set of texts or sources of sunnah, and they emphasize different collections of hadith based on to which school of thought or branch they belong.
Hadīth are sayings, acts or tacit approvals ascribed to the Islamic prophetMuhammad. Unlike the Qur'an, the hadiths are not accepted by all Muslims.[8][9]
^Alan Jones, The Koran, London 1994, ISBN1842126091, opening page.
"Its outstanding literary merit should also be noted: it is by far, the finest work of Arabic prose in existence."
^Arthur Arberry, The Koran Interpreted, London 1956, ISBN0684825074, p. 191.
"It may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it."
^Islahi, Amin Ahsan (1989) [tr:2009]. "Difference between Hadith and Sunnah". Mabadi Tadabbur i Hadith [Fundamentals of Hadith Interpretation] (in Urdu). Lahore: Al-Mawrid. Retrieved 1 June 2011.
^Aisha Y. Musa, The Qur’anists, Florida International University, accessed May 22, 2013.
^Neal Robinson (2013), Islam: A Concise Introduction, Routledge, ISBN978-0878402243, Chapter 7, pp. 85-89
