The Qurʾānic Narrative and Its Reception History

In his typology of the Qurʾānic genres in terms of their religious significance and scholarly appeal, al-Ghazālī (d. 505/1111) ranks Qurʾānic narratives quite low in comparison with the theological and legal verses. “The study of Qurʾānic narratives of the prophets and their adversaries and foes is a study to be maintained by storytellers (quṣṣāṣ), admonishers (wuʿʿāẓ), and some traditionalists (muḥaddithīn), and it [this sort of study] has no public urgency” (al-Ghazālī 1986, 39). This critical assessment seems to reflect the viewpoint of many scholars who shunned away from engaging with Qurʾānic narratives. However, it does not represent the widespread interest in these narratives throughout history, which is attested by the vast number of manuscripts on qiṣaṣ worldwide, in Arabic and other languages (Tottoli 2002, 165). Most of these manuscripts were written by anonymous authors, some by undistinguished authors, and a few by well-versed scholars. It is worth noting that neither al-Zarkashī (d. 794/1392) nor al-Suyūṭī (d. 911/1505) admitted the “Qurʾānic narratives” as a Qurʾānic discipline (ʿilm) in their compendium of Qurʾānic studies. It is only the later Ibn ʿAqīla (d. 1150/1737) who recognized the absence of that genre and included it in his compendia (Ibn ʿAqīla 2006, 7:5–53).