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 41

20. See Muhammad b. ̔Abdallāh Ibn Abī Zamanīn, Tafsīr Ibn Abī Zamanīm:
    Mukhtasar tafsīr Yahya’ b. Salām, ed. Muhammad Hasan Muhammad Hasan Ismā’īl and
    Ahmad Farīd al-Mazīdī (Beirut: Dār al-Kutub al- ̔Ilmīyah, 2003), on Q 26:57–59.


21. See al-Baytāwī, Anwār al-tanzīl wa asrār al-ta’wīl, on Q 28:57.


22. For an overview of these traditions, see Uri Rubin, Between Bible and Qur’ān: The
    Children of Israel and the Islamic Self-Image (Princeton, N.J.: Darwin Press, 1991), 38–41.


23. See DNSWI 663; DISO 160; Lidzbarski, Handbuch: 328; Cowley: 44, 3.


24. Winnett and Reed: 157; Cooke: 101.


25. For Sahwit al-Khitr, see Healey 1996: 96. For Dumer on the road from Damascus
    to Palmyra, see CIS 2: 161, Cooke: 97.


26. Cantineau 1978: 24.


27. Littman 1940: 21–22, nos. 23–24; RES 2052.


28. See al-Tabarī, Ta’rīkh al-rusul wa al-mulūk, 1: 271–72; Brinner, The History of al-
    Tabarī , 65–66. Also see the narratives in al-Tha ̔labī, Qisas al-anbiya, 47; Ibn Sa ̔d, Kitāb
    al-tabaqāt al-kabīr, 1: 46–47; Reuven Firestone, Journeys in Holy Lands: The Evolution of
    the Abraham-Ishmael Legends in Islamic Exegesis (Albany: SUNY Press, 1990), 48–51.


29. See the references given in Ibn Kathīr, Tafsīr al-Qur’ān al- ̔az.īm, on Q 2:125 and
    al-Tabarī, Jāmi ̔ al-bayān fī tafsīr al-Qur’ān, on Q 2:125.


30. For the Hatra inscription, see Hatra: 62. For the Minaean inscription, see Jaussen
    and Savignac: 17. For the Thamudic inscription, see Jaussen and Savignac: 286.


31. See, for example, Muhammad b. al-Hasan al-Tūsī, al-Tibyān fī tafsīr al-Qur’ān, ed.
    Ahmad Habīb Qasīr al- ̔Āmilī (Maktab al-A ̔lām al-Islāmī, 1409), on Q 26:51–59.


32. See Shihāb al-Dīn Abū ̔Abdallāh Yāqūt, Mu ̔jam al-buldān (Beirut: Dār Sādir,
    1957), s.v. Tuwwā, Jābars. Also see Muhsin al-Malaqqab al-Ghayt al-Kāshānī, Tafsīr al-
    sāfī (Tehran: Maktabat al-Sadd, n.d.), on Q 18:83 and ̔Alī al-Fatl b. al-Hasan al-Tabarsī,
    Majma ̔ al-bayān fī tafsīr al-Qur’ān (Beirut: Dār Maktabah al-Hayyāh, n.d.), on Q 18:84.


33. See Theeb: 1993; Beyer and Livingstone 1987: 291–92; Dijkstra 1995: 74, 75–76; CIS
    2: 336. On the identification of Manat [mnwh] in these inscriptions and locations, see
    Atlal 7 (1983): 105–106; ZDMG 137 (1987): 290–91; Syria 62 (1985): 65–66. According to
    Cooke, A Text-book of North Semitic Inscriptions: Mohabite, Hebrew, Phoenician, Ara-
    maic, Nabataean, Palmyrene, Jewish (Oxford: Clarendon Press, 1903), 219, the center of
    the Manat cult was in Qudayd on the pilgrimage route between Mecca and Medina.


34. See WR 79; CIS 200; JS 1: 30.


35. For the Aramaic inscriptions, see WR 79; CIS 200; JS 1: 30. For the Thamudic
    inscription, see JS 609 (2: 618).


36. See F. Safar, Sumer 27 (1971): 3–5; al-Hatr, 45; Aggoula, RIH 4: 181–83; R. Degen,
    Neue Ephemeris III: 1978: 68–72; Vattioni, Iscrip.: 90–91.


37. See al-Theeb, Aram and Nabat, ’lht (Aram, no. 1: 2 “goddess”).


38. See JS 162; JS 81; RES 2052.


39. See Cantineau 1978: 43; Dijkstra 1995: 48–49.


40. See WR 57; CIS 234; JS 1: 40. Also see J.T. Milik, Discoveries in the Judaean Desert
    (Oxford: Clarendon Press, 1962), inscription 108; CIS 1: 132; Cooke: 38.


41. See Rœllig: 1995.


42. Suidas, Lexicon, ed. A. Adler (Leipzig: In aedibus B. G. Teubneri, 1931), 713.


43. See CIS 2: 182.