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

42 r Brannon Wheeler

44. See Healey, 81; Dalman 1912: 96–98; Marklein 1995: 111–14.


45. See Asad and Gawlikowsky, 111, A 1498/9192.


46. See Asad and Teixidor 1985: 286; Dijkstra 1995: 98.


47. See CIS 2: 113; DNWSI 2: 781; DISO 191; Cooke: 69.


48. See, for example, JS 79, 81, 257, 312 and Jamme 1996: 1044–50, 1058. For the Naba-
    taean, see Healey, The Nabataean Tomb Inscription of Mada’in Salih (Oxford: Oxford
    University Press, 1993), 238–42.


49. See Beeston: 158; Leslau 1987: 608; Theeb 2000: 83; Jamme 1996: 1045, 1046, 1050,


50. 
    


51. See Oxtoby 1968: 29, 31, 34; Winnett and Harding: 244, 404, 849, 924, 1051, 2004,
    2469; pl. 587. For Nabataean examples, see CIS 2: 332 from al- ̔Ula; W. al-Sālihī, Sumer 31
    (1975): 26–27 from Madā’in Sālih.


52. For the Nabataean inscription, see CIS 2: 183. See Jaussen and Savignac, 569.


53. See Muqatil b. Sulayman, Tafsīr Muqātil b. Sulaymān, ed. ̔Abdallāh Mahmūd
    Shihātah (Cairo, 1979), on Q 2:125. Also see the reports in Muhammad b. ̔Abdallāh al-
    Azraqī, Akhbār Makkah, 39; al-Fāsī, Shifā’ al-gharām bl-akhbār al-balad al-harām (Cairo,
    1956), 1: 197. Also see the discussion of these references in Uri Rubin, “The Ka ̔ba: Aspects
    of Its Ritual Functions and Position in Pre-Islamic and Early Islamic Times,” Jerusalem
    Studies in Arabic and Islam 8 (1986): 110–11.


54. See al-Suyūtī, al-Darr al-manthūr fī tafsīr al-ma’thūr, on Q 2:125.


55. See al-halabī, Sīrah al-Halabī, 14. For other references to the burial of prophets in
    the Meccan sanctuary, see Ibn Qutayba, Ma ̔ārif, 14; Ibn Sa ̔d, Tabaqāt al-kubrā, 1: 52.
    On monoliths, see P. Arnaud, “Naïskoi monolithes du Hauran,” in Hauran I: Recherches
    archéologiques sur la Syrie du sud à l’époque hellénistique et romaine, ed. J.-M. Dentzer
    (Paris: Paul Geuthner, 1985), 2: 373–86. For general comments, see J. Wellhausen, Reste
    arabischen Heidentums, Gesammelt und Erläutert, 73–94; H. Lammens, L’Arabie Occi-
    dentale Avant l’Hégire (Beirut: Imp. Catholique, 1928), 101–79, esp. 167, 173–76; Domi-
    nique Sourdel, Les cultes du Hauran à l’époque Romaine (Paris: Imp. nationale, 1952),
    esp. 19–112; J. Teixidor, The Pagan God: Popular Religion in the Greco-Roman Near East
    (Princeton: Princeton University Press, 1977), 62–99; K. Dijkstra, Life and Loyalty: A
    Study in the Socio-Religious Culture of Syria and Mesopotamia in the Graeco-Roman Pe-
    riod Based on Epigraphic Evidence (Leiden: E. J. Brill, 1995); U. Avner, “Ancient Cult Sites
    in the Negev and Sinai Deserts,” Tel Aviv 11 (1984): 115–31.


56. See, e.g., Arent Jan Wensinck, “Semitic Rites of Mourning and Religion: Studies on
    the Origin and Mutual Relations”; E. W. Lane, An Account of the Manners and Customs
    of the Modern Egyptians (London: East-West Publication, 1890); G. E. von Grunebaum,
    Muhammadan Festivals (New York: Schuman, 1951). For this paragraph, see Brannon
    Wheeler, Mecca and Eden: Ritual, Relics, and Territory in Islam (Chicago: University of
    Chicago Press, 2006).


57. See Littman 1940: 1211.


58. See Winnett and Reed: 63, 9, 10.


59. See Jaussen and Savignac: 52; Winnett 1937: 12; Oxtoby 1968: 101.


60. See KTU 1: 20–22, 142; 1: 124, 161; 1: 5, 11–22; Lammens, 1928: 203; Grimme 1929: