Tales

S 6:25 And among them are those who listen to you and we have put coverings on their hearts lest they comprehend it and in their ears is deafness. And if they see every verse they do not believe in it. Until when they have come to you arguing with you saying to those who have disbelieved: This is nothing but the tales of the first ones.

S 8:31 And when our verses are read to them they have said: We have heard. If we will we would say the like of this. This is nothing but the tales of the first ones.

S 16:24 And when it was said to them: What has your lord sent down? they said: The tales of the first ones.

S 23:83 We were promised this, we and our fathers, before. This is nothing but the tales of the first ones.

S 25:5 And they have said: The tales of the first ones that he has transcribed and they are read to him morning and evening.

S 27:68 We were promised this, we and our fathers, before. This is nothing but the tales of the first ones.

S 46:17 And the one who has said to his parents: Uff to you! Do you promise me that I shall be taken out when the centuries have passed away before me? And they ask Allah for help. Woe to you, believe! Allah’s promise is true. But he says: This is nothing but tales of the first ones.

S 68:15 When our verses are read to him, he said: Tales of the first ones.

S 83:13 When our verses are read to him. He said: Tales of the first ones.

S 28 is called Al-Qasas. Definition of qasas from Almaany:

قصص

- A long or rambling story - A type of this literature - The genre comparising novels and stories - A fictitious prose story of book length - The noun gerund of verb to relate - Passage of narrative or dialogue in an open opera - A spoken or written account of connected events in order of happening - narrating; fiction; news; recounting; relation; story; tale

https://www.almaany.com/en/dict/ar-en/%D9%82%D8%B5%D8%B5/

From an Answering Islam article we read:

Al-Nadr b. al-Harith b. Kalada b. `Alqama b. Abdu Manaf b. Abdu'l-Dar b. Qusayy got up and said: 'O Quraysh, a situation has arisen which you cannot deal with. Muhammad was a young man most liked among you, most truthful in speech, and most trustworthy, until, when you saw grey hairs on his temple, and he brought you his message, you said he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behaviour, and we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not, for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Ye men of Quraysh, look to your affairs, for by God, a serious thing has befallen you.' Now al-Nadr b. al-Harith was one of the satans of Quraysh; he used to insult the apostle and show him enmity. He had been to al-Hira and learnt there the tales of the kings of Persia, the tales of Rustum and Isbandiyar. When the apostle had held a meeting in which he reminded them of God, and warned his people of what had happened to bygone generations as a result of God's vengeance, al-Nadr got up when he sat down, and said, 'I can tell a better story than he, come to me.' Then he began to tell them about the kings of Persia, Rustum and Isbandiyar, and then he would say, 'In what respect is Muhammad a better story-teller than I?' [Sirat, pp. 135-136]

...

Ibn `Abbas, according to my information, used to say eight verses of the Quran came down in reference to him, 'When our verses are read to him, he says fairy tales of the ancients'; and all those passages in the Quran in which 'fairy tales' are mentioned.

When Al-Nadr said that to them, they sent him and `Uqba b. Abu Mu`ayt to the Jewish rabbis in Medina and said to them, 'Ask them about Muhammad; describe him to them and tell them what he says, for they are the first people of the scriptures and have knowledge which we do not possess about the prophets.' They carried out their instructions, and said to the rabbis, 'You are the people of the Taurat, and we have come to you so that you can tell us how to deal with this tribesman of ours.' The rabbis said, 'Ask him about three things of which we will instruct you; if he gives you the right answer then he is an authentic prophet, but if he does not, then the man is a rogue, so form your own opinion about him. Ask him what happened to the young men who disappeared in ancient days, for they have a marvellous story. Ask him about the mighty traveller who reached the confines of both East and West. Ask him what the spirit is. If he can give you the answer, then follow him, for he is a prophet. If he cannot, then he is a forger and treat him as you will.' The two men returned to Quraysh at Mecca and told them that they had a decisive way of dealing with Muhammad, and they told them about the three questions.

They came to the apostle and called upon him to answer these questions. He said to them, 'I will give you your answer tomorrow,' but he did not say, 'if God will.' So they went away; and the apostle, so they say, waited for fifteen days without a revelation from God on the matter, nor did Gabriel come to him, so that the people of Mecca began to spread evil reports, saying, 'Muhammad promised us an answer on the morrow, and today is the fifteenth day we have remained without an answer.' This delay caused the apostle great sorrow, until Gabriel brought him the Chapter of The Cave, in which he reproaches him for his sadness, and told him the answers of their questions, the youths, the mighty traveller, and the spirit. [Sirat, pp. 136-137] Al-Nadr bin al-Harith