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

44 r Brannon Wheeler

85. See, e.g., RES 3624; CIH 957, ANET 663; RES 4653; Jamme 538; ANET 663; RES
    283; Tawfiq: 31–32, no. 13; RES 2774; Tawfiq: 24–25; ANET 666; Philby: 84, Jamme 1963;
    Jamme: 949; NET 669–70.


86. On the relationship of the sanctuary at Mecca in pre-Islamic times with other
    Arab sanctuaries and their custodians, see T. Fahd, “Une partique cléromantique à la
    Ka ̔ba préislamique,” Semitica 8 (1958): 55–79 [=Proceedings of the 27th International
    Congress of Orientalists 24 (1957): 246–48]; T. Nöldeke, “Der Gott MRA BYTA und die
    Ka ̔ba,” Zeitschrift für Assyriologie 23 (1909): 184–86; Shahabuddin Ansari, “How Ka ̔ba
    Came to Be Defiled with Idols,” Studies in Islam 19 (1982): 39–45.


87. See the examples cited in Hoyland, Arabia and the Arabs, 159–61. On the role of
    divination and dream interpretation in the office of the sanctuary custodian, see T. Fahd,
    La Divination arabe (Leiden: E. J. Brill, 1966); A.F.L. Beeston, “The Oracle Sanctuary of
    Jar al-Labba’,” Le Muséon 62 (1949): 207–28; H.J.W. Drijvers, “Inscriptions from Allāt’s
    Sanctuary,” Aram 7 (1995): 109–19.


88. Ibn al-Athīr, al-Kāmil fī al-ta’rīkh, ed. C. J. Tornberg, Ibn-el-Athiri, Chronicon
    Quod Perfectissmum Inscribitur (Leiden: E. J. Brill, 1867; reprint, Beirut, n.d.), 1: 93. A
    similar comment is found in Muhammad b. Jarīr al-Tabarī, Ta’rīkh al-rusul wa al-mulūk
    (Beirut, n.d.), 1: 139.


89. For this, see Brannon Wheeler, “Arab Prophets of the Quran and Bible,” Journal
    of Quranic Studies, 8(2006): 24–57.


90. See, e.g., Ernst Axel Knauf, Midian (Wiesbaden: O. Harrassowitz, 1988), and his
    Ishmae: Untersuchungen zur Geschichte Palästinas und Nordarabiens im 1.Jahrtausend v.
    Chr. (Wiesbaden: O. Harrassowitz, 1985).


91. See Baruch Halpern, The First Historians: The Hebrew Bible and History (San Fran-
    cisco: Harper and Row, 1988).