some people thought that what was meant was “the best of stories”—qisas, with an i—and that the story in question was that of Joseph. A number of Quran commentators mentioned this.

They then asked: Why was it called the best of narratives? One answer was that no other story in the Quran contains as many lessons, wise teachings, and subtle insights as this story. Another was that a long period of time separates its beginning from its end. Another was the excellence of the dialogue between Joseph and his brothers, his patience in bearing their mistreatment, his refraining from mentioning what they had done when they met again, and his generous forgiveness.

Another explanation was that it mentions prophets, righteous people, angels, devils, humans, jinn, livestock, and birds; the lives of kings, slaves, merchants, scholars, the ignorant, men, and women; and women’s scheming and stratagems. It also discusses Allah’s oneness, jurisprudence, history, dream interpretation, governance, social relations, and the management of one’s livelihood. It is therefore the best of narratives because of the meanings and benefits it contains that serve both religious and worldly life. Another explanation was that it mentions the lover and the beloved. Yet another was that “best” means “most remarkable.”

Among those who regard Joseph’s story as the best of narratives are some who know that qasas, with an a, means an account or report, and who say that it is the finest of all accounts and reports. Many of them, however, think that what is meant is “the best of stories”—qisas, with an i. These people are ignorant of Arabic. Both views are mistaken. His words, “the best of narratives,” do not refer to Joseph’s story alone. Rather, it is one of the accounts Allah has related and is included among the best of narratives.