Remnant of Giants earlier noted this volume, a collection of all the references and citations of Enochic works from antiquity to the Middle Ages:
John C. Reeves and Annette Yoshiko Reed, eds., Enoch from Antiquity to the Middle Ages: Sources From Judaism, Christianity, and Islam, Volume I. Oxford: Oxford University Press, 1 March 2018.
It has now been published!
On looking through it, I found a curious tradition about Enoch and the giants in Muḥammad al-Kisāʾī’s twelfth-century work, Qiṣaṣ al-‘Anbiyā’ (Stories of the Prophets).
Al-Kisāʾī’s Stories of the Prophets tells the story about how God sent Enoch to the Cainites, who are depicted as lawless giants – a depiction stretching back to the gibborim in Gen 6.1-4 and the giants in 1 Enoch 7. Al-Kisāʾī’s account goes like this:
When he was 40 years old, God sent him as a messenger (rasul) to the descendants of Qabil (i.e., Cain). The descendants of Qabil were giants on the earth, occupied with amusements, singing, playing reed instruments, and strumming string instruments to the point that none of them exercised caution with regard to this (behavior) among the people. A gang of them would crowd around a woman and have sex with her, and the satans who were with them would commend them for their deed. They would have sex with (their) mothers, daughters, and sisters, and they mixed indiscriminately with each other. Badgered by the satans, they acquired five idols for themselves (fashioned) according to the likeness of the descendants of Qabil, and they were (named) Wadd, Suwa’, Yaghuth, Ya’uq, and Nasr, these being the names of the descendants of Qabil.
(Al-Kisāʾī’s Stories of the Prophets, pp. 137-138 in Reeves and Reed)
Then, Al-Kisāʾī has Enoch (Idris) go on to instruct the giant Cainites about the proper worship of God, although al-Kisāʾī’s account is unclear as to whether the Cainites listened to him.
Al-Kisāʾī’s story about Enoch reflects the dominant Christian view of Genesis 6.1-4 held from the third until the nineteenth century, which maintained that the sons of God represented the human lineage of Seth (set out in Genesis 5) and that the daughters of men were descended from Cain (as described in Genesis 4). The seminal statement of the Cainite interpretation is by Augustine (City of God 15). Most subsequent Christian works adopt this interpretation down to the nineteenth century, when the earlier interpretation of the “Sons of God” as angels becomes well-known again. For example, the Old English poem Genesis A (ca 700-800 CE?) interprets the fathers and mothers of the giant Nephilim as Sethites and Cainites respectively. Beowulf (ca 700-1000 CE?) describes the gigantic Grendel as a descendant of Cain; the hilt of his gigantic sword is engraved with a depiction of antediluvian strife and the Flood’s destruction of the lawless giants. Milton’s Paradise Lost (1667) depicts the “sons of God” as men seduced by Cainite women dressed “in gems and wanton dress.” James Montgomery’s poem, “The World Before the Flood” (1813) depicts a “Giant King who led the hosts of Cain” with Sethite woman.
This tradition that the “daughters of men” in Gen 6.1-4 were descended from Cain, combined with the usual Greek translation of their offspring as “Giants”, accounts for the Christian and the subsequent Islamic tradition that the Cainites were giants.