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

40 r Brannon Wheeler

On the “nabū” (perhaps “diviner”) attested at Mari, see H. B. Huffmon, “Prophecy
in the Mari Letters,” Biblical Archaeological Review 3 (1970): 199–224; A. Schmitt, Pro-
phetischer Gottesbescheid in Mari und Israel (Stuttgart: Kohlhammer, 1982); A. Malamat,
“A Forerunner of Biblical Prophecy: The Mari Documents,” in Ancient Israelite Religion:
Essays in Honor of Frank Moore Cross, ed. P. D. Miller et al. (Philadelphia: Fortress Press,
1987). For the Assyrian “nabītu,” see H. Weippert and K. Seybold, Beiträge zur prophe-
tischen Bildsprache in Israel und Assyrien (Freiburg: Universitats Verlag, 1985).

7. See Ibn Kathīr, Tafsīr al-Qur’ān al- ̔az.īm, on Q 52:29. Also see the discussion of the
   kāhin in T. Fahd, La divination arabe (Leiden: E. J. Brill, 1966); William Robertson Smith,
   “On the Forms of Divination and Magic Enumerated in Deut. XVIII, 10–11,” Journal of
   Philology 13 (1885): 273–87; 14 (1885): 113–28; A. Jamme, “La religion sud-arabe préis-
   lamique,” Histoire des Religions 4 (1947): 239–307.


8. See DNWSI 1: 490–91; Lidzbarski, Handbuch, 294; Theeb 2000: 125–26; Tomback
   1978: 138; Sokoloff 1992: 225; Macuch 1963: 195–96; Euting 249: 2; Cowley 30: 18; Fitzmyer
   and Harrington A56: 1.


9. See KAI 11; KAI 14, 15; CIS 1: 379; Cowley 1923: 38, 1; Savignac 1932: 591–93, no. 2.


10. On these terms, see IEJ 36: 39m3 and Cowley 1923: 30, 18.


11. For the reference to ̔Amr b. al-Ju ̔ayd, see Ibn Durayd, Ishtiqāq, ed. Wüstenfeld,
    197; Bevan, 154–55; T. Fahd, “Kāhin,” Encyclopaedia of Islam, 4: 421. For the references to
    ̔fkl in other languages, see DNWSI 1: 95–96; Qudrah 1993: 72; Theeb 2000: 33–34.


12. For these inscriptions, see Qudrah 1993; Jamme 1052; Hatra 67: L3; Aggoula 1991:
    67; Dijkstra 1995: 235; Iram, BIAUL 10 (1971): 57–58.


13. CIS 3974: 2, 4064: 5.


14. See Jaussen and Savignac: 55; Hatra: 345; Jaussen and Savignac: 49, 64; Winnett
    1937: 17.


15. See Bounni and Teixidor: 44.


16. On the Nerab inscription, see Cooke: 64. The bas relief is not located in the Lou-
    vre museum. For the Palmyrene inscriptions, see Asad and Gawlikowski, 29. For the
    Nabataean inscription, see Healey 1993: 29, 1. For examples at Hatra, see Dijkstra 1995:
    214 (Hatra 68); Aggoula 1989:311 (Hatra 338) and Safar 1971: 11–12 (Hatra 290).


17. See Ibn Kathīr, Tafsīr al-Qur’ān al- ̔az.īm, on Q 8:34. In his exegesis of Q 8:34, al-
    Tabarsī reports that the verse refers not to the prophet Muhammad and all his followers
    but only to those believers who are truly fearing of God. See al-Tabarsī, Majma ̔ al-bayān
    fī tafsīr al-Qur’ān, on Q 8:34, 44:51–53, 55:46, and 79:40–41.


18. For the Thamudic inscriptions, see Philby 1956: 40 [hrm], and Jaussen and Savi-
    gnac 64 [’hrm]. On the Minaean inscription, see Jaussen and Savignac: 7, in which is
    mentioned the consecration of food [ys ̔rbn] to the temple of Wadd as a penance for
    violating something sacred [hrmn]. For the Palmyrene inscription, see Hillers and Cus-
    sini 3927: 3. For the Pozzuoli inscription, see Lacerenza 128–31. For the inscription from
    Kharayeb, dated to 101 ce, see Starcky 1985: 181. For the inscription from al-Jawf, dated
    to 44 ce, see Savignac and Starcky: 1957. For the Minaean inscription, see Jaussen and
    Savignac: 120.


19. See Muhammad b. ̔Alī, Fatī al-qadīr al-jāmi ̔ bayna fannī al-rawāyah wa al-
    dirāyah min āilm al-tafsīr, ed. Hisham al-Bukhārī and Khutr ̔Ikārī (Beirut: al-Maktabat
    al- ̔Asrīyah, 1996), on Q 28:57.