The relationship between History and the Islamic revelation has been debated in Academia over the last few decades; its complex framework has usually been investigated in aspects such as the form, the language and the facets of structure that have not always been considered as relevant in the analysis of a historical milieu. Nevertheless, it is evident that we are rarely faced with a textus receptus (received text) which, due to its linguistic complexity, religious-inter-religious milieu and cognitive background, has increasingly provoked investigative debates in the academic research. The difficulties in establishing a convincing canonization process, the emergence of the scripture with a preliminary Islamic community, the association and the influence of the Old and New Testament narratives and monotheistic milieu clearly made the Qur’anic narrative, as reported by A. Neuwirth (2003, p. 14), not a linear but a cyclical concept of revelation, a repeated narrative that from an Abrahamic milieu seems to avoid the historical contextualization through the tentative of being prophetically “universal” and inclusive.