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Abstract
The article demonstrates that Ibn Kaṯīr’s treatment of the David and Uriah narrative, held by many to underpin the qurʾānic pericope at Sura 38:21–25, is tantalizingly brief. It argues that underlying this is a sizeable degree of unspoken scholarly interaction between Ibn Kaṯīr and the works of his peers. It also posits the existence of a specifically Syrian school of exegesis, whose parameters influenced Ibn Kaṯīr much more profoundly than has previously been acknowledged. Finally, it postulates that his usage of the term isrāʾīliyyāt should be viewed within a much wider discussion of contemporary attitudes towards inherited exegetical material.