Out of about forty narratives, only one story in Rasa’il Ikhwan Al-Safa has been translated and studied by scholars of Muslim philosophy and literature—the animal fable translated by Lenn E. Goodman and Richard McGregor. Yet the epistles of the Brethren of Purity, a tenth-century neoplatonic sect in Basra, are a goldmine of allegories and tales. This paper discusses the types of narrative used by the Ikhwan, the sources of these narratives and the ways in which they are used in the text. The Ikhwan’s narratives range from the imaginative to the mundane, some spanning many pages and some taking up less than one page. Narratives sometimes appear to be written by the Ikhwan, and in some cases derive from Greek, Christian, Jewish and Buddhist sources. In some places the Ikhwan follow an allegory with an explanation, telling the reader what each character and event represents. In other places they leave the narrative without any reference as to their purpose, or, when they tell more than one story, why they chose to illustrate their point with three tales rather than one. The narratives in the Rasa’il raise many questions, some about larger issues such as whether narratives are used to hide truth or to reveal it to the masses. The stories also raise more specific questions, such as in the story of the sons of Isaac and Nimrod and the hunting garment, where the Ikhwan tell their readers that the story is well known to all Jews because it appears in their sacred text. Yet the story is nowhere to be found in the Torah, the Talmud, the Midrash or even in the Israiliyyat literature. Thus one is left to wonder, why did the Ikhwan attribute this story to the Jews and what does this tell us about their work? I will provide examples of the Ikhwan’s use of Jewish and Buddhist narratives, discussing their sources and the relevance of the narratives' origins. While most of these stories advocate an ascetic lifestyle, they do not always connect directly or obviously to the materials in the chapter in which they appear. The paper then revolves around the question: Does the use of a story from a non-Muslim tradition have some bearing on the meaning of the story and the chapter in which it appears, or does it only further the Ikhwan’s agenda of seeking truth wherever it may be found?