The Convergence of Judaism and Islam. Religious, Scientific, and Cultural Dimensions

Quran and Muslim Exegesis as a Source for the Bible and Ancient History r 33

gods. A Thamudic inscription from Rūdat al-Nāqah states: “For my god
[allahi], a kherem.”^51
The older widespread link between standing stones, sanctuaries, and
burial sites is also evident in the close association of the Meccan sanctu-
ary with burials and funerary rites. Muqātil b. Sulaymān states that there
are seventy prophets buried in the sanctuary of Mecca, including Hūd,
Sālih, and Ishmael.^52 In his commentary on Q 2:125, al-Suyūtī lists the
various prophets who are buried in the Meccan sanctuary.^53 According
to al-Halabī, there are three hundred prophets buried in the area around
the Ka ̔bah, and the Ka ̔bah itself is a stone structure considered by some
to mark the burial site of various implements associated with pre-Islamic
kings and prophets.^54 Many of the rituals associated with the pilgrimage
to Mecca, in pre-Islamic and Islamic times, including circumambulation
of the tomb, wearing of certain types of clothing, and restrictions on be-
havior, closely parallel funerary and mourning customs attested in Jewish,
Christian, and pagan contexts.^55 A number of Ka ̔bah-like cube structures
are found in pre-Islamic Arab areas such as Petra and Madā’in Sālih.
Older, pre-Islamic inscriptions attest to a range of activities associated
with cultic objects and locations, many of which have direct parallels with
biblical examples and the Quranic image of prophethood highlighted by
Muslim exegetes. Pilgrimage [hgg] and the visitation of standing stones
and tombs is a frequent example. A Safaitic inscription from a cairn in the
basalt desert refers to a visit.

Behold, there came a supplicant and visited this building, being a

traveler of Yamāmat, keeping off dangers, and he became a brother

here.^56

Note that this inscription mentions a number of significant details which
are suggestive of aspects associated with the visitation of tombs and sanc-
tuaries: travel in the name of a deity, safety of a traveler and protection of
the site, supplication of a god at the location, and joining a brotherhood of
other travelers or adherents. Inscriptions from Tayma also tell of pilgrim-
age as a penance for adultery and seeking a healing for sickness.^57 A De-
danite inscription records a visit for sins, and another Safaitic inscription
records an experience of misfortune by a visitor.^58 Ugaritic inscriptions
attest to the visitation of tombs for feeding the dead, consulting the dead,
and mourning.^59
Some inscriptions demonstrate how travel to the site or establishment