Reyhan Durmaz is Assistant Professor of Religious Studies at the University of Pennsylvania and co-translator of Jacob of Sarug’s Homilies on Women Whom Jesus Met.

"An excellent inquiry into the hagiographic texts of Christianity and Islam from late antiquity. . . . a worthwhile read for students of Christian–Islamic intertextuality, one that raises many questions and thought-provoking arguments."

• ContentsAcknowledgmentsNote on Translation, Transliteration, and ReferencesIntroductionNarrating Stories Sorting Stories Remembering Stories 1. Storytelling in Late Antique ChristianityHagiography and OralityA World of StorytellingStorytellers in Late Antique Christianity Hagiographic Interviews and Audience Participation 2. “How Is Muhammad a Better Storyteller Than I?” Who Is Narrating?Storytelling in the QuranThe Broader Late Antique Context of Quranic StorytellingFunctions of Storytelling in Muhammad’s PreachingNarrating Stories after Muhammad3. “Ask Him about the Youths”: Narrating the Quran with Christian SaintsQ18: The Cave The Companions of the Cave The Rich Man and the Poor ManMoses, the Unnamed Servant of God, and the Two-Horned4. Christian Saints in Islamic Literature Remembering Saint AntonySouth Arabian Historiography and Alexander the Believing King Saint George in Al-Tabarī’s History of the Prophets and Kings Looking at Buildings, Narrating Saint Marūthā 5. From Paul and John to Fīmyūn and SālihTransformation of a StoryIbn Ishāq on the Authority of Wahb b. Munabbih Fīmyūn and S. ālih in Context6. Stories between Christianity and Islam Monks, Monasticism, and the Islamic Notion of Sanctity Authorship and Transmission of Hagiographic KnowledgeNarratives in and of the FamilyAbbreviations Notes Bibliography Index

Reyhan Durmaz is Assistant Professor of Religious Studies at the University of Pennsylvania and co-translator of Jacob of Sarug’s Homilies on Women Whom Jesus Met.

"An excellent inquiry into the hagiographic texts of Christianity and Islam from late antiquity. . . . a worthwhile read for students of Christian–Islamic intertextuality, one that raises many questions and thought-provoking arguments."

• ContentsAcknowledgmentsNote on Translation, Transliteration, and ReferencesIntroductionNarrating Stories Sorting Stories Remembering Stories 1. Storytelling in Late Antique ChristianityHagiography and OralityA World of StorytellingStorytellers in Late Antique Christianity Hagiographic Interviews and Audience Participation 2. “How Is Muhammad a Better Storyteller Than I?” Who Is Narrating?Storytelling in the QuranThe Broader Late Antique Context of Quranic StorytellingFunctions of Storytelling in Muhammad’s PreachingNarrating Stories after Muhammad3. “Ask Him about the Youths”: Narrating the Quran with Christian SaintsQ18: The Cave The Companions of the Cave The Rich Man and the Poor ManMoses, the Unnamed Servant of God, and the Two-Horned4. Christian Saints in Islamic Literature Remembering Saint AntonySouth Arabian Historiography and Alexander the Believing King Saint George in Al-Tabarī’s History of the Prophets and Kings Looking at Buildings, Narrating Saint Marūthā 5. From Paul and John to Fīmyūn and SālihTransformation of a StoryIbn Ishāq on the Authority of Wahb b. Munabbih Fīmyūn and S. ālih in Context6. Stories between Christianity and Islam Monks, Monasticism, and the Islamic Notion of Sanctity Authorship and Transmission of Hagiographic KnowledgeNarratives in and of the FamilyAbbreviations Notes Bibliography Index

Reyhan Durmaz is Assistant Professor of Religious Studies at the University of Pennsylvania and co-translator of Jacob of Sarug’s Homilies on Women Whom Jesus Met.

"An excellent inquiry into the hagiographic texts of Christianity and Islam from late antiquity. . . . a worthwhile read for students of Christian–Islamic intertextuality, one that raises many questions and thought-provoking arguments."

• ContentsAcknowledgmentsNote on Translation, Transliteration, and ReferencesIntroductionNarrating Stories Sorting Stories Remembering Stories 1. Storytelling in Late Antique ChristianityHagiography and OralityA World of StorytellingStorytellers in Late Antique Christianity Hagiographic Interviews and Audience Participation 2. “How Is Muhammad a Better Storyteller Than I?” Who Is Narrating?Storytelling in the QuranThe Broader Late Antique Context of Quranic StorytellingFunctions of Storytelling in Muhammad’s PreachingNarrating Stories after Muhammad3. “Ask Him about the Youths”: Narrating the Quran with Christian SaintsQ18: The Cave The Companions of the Cave The Rich Man and the Poor ManMoses, the Unnamed Servant of God, and the Two-Horned4. Christian Saints in Islamic Literature Remembering Saint AntonySouth Arabian Historiography and Alexander the Believing King Saint George in Al-Tabarī’s History of the Prophets and Kings Looking at Buildings, Narrating Saint Marūthā 5. From Paul and John to Fīmyūn and SālihTransformation of a StoryIbn Ishāq on the Authority of Wahb b. Munabbih Fīmyūn and S. ālih in Context6. Stories between Christianity and Islam Monks, Monasticism, and the Islamic Notion of Sanctity Authorship and Transmission of Hagiographic KnowledgeNarratives in and of the FamilyAbbreviations Notes Bibliography Index