Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [475]
14. See Warraq, “Studies on Muḥammad,” esp. pp. 20-22.
15. Crone and Cook, Hagarism; Hawting, The First Dynasty of Islam.
16. Donner, Narratives of Islamic Origins, pp. 1-54; also Crone and Cook, Hagarism.
17. Bulliet, Islam, pp. 38-39.
18. DeWeese, Islamization and Native Religion.
19. B. Lewis, What Went Wrong? p. 120.
20. For this and further discussions on the relationship between the terms, see J. Smith and Haddad, Islamic Understanding of Death and Resurrection, pp. 18-21.
21. Ibid., pp. 54-55.
22. See B. Lewis, The Crisis of Islam, p. 44.
23. One exception to this reverence for Jerusalem are the followers of Ibn Wahhab (see below), who restrict their reverence to the sacred spaces in Saudi Arabia. This partly explains why Osama bin Laden is not as exercised by Israeli domination of Jerusalem as he is of the American presence in Saudi Arabia.
24. See Peterson, “Muḥammad,” p. 529, relying on Peters, Muḥammad and the Origins of Islam, pp. 144-47 and Widengren, Muḥammad, pp. 96-114.
25. See Peterson, “Muḥammad,” p. 526.
26. See Al-Ghazzali, The Precious Pearl.
27. Sells, Early Islamic Mysticism, pp. 248-49.
28. Muslims on the whole do not today identify the righteous dead with angels. Angels exist, of course. But they are the angels of Allah. (See for example, Cornell, “Fruit of Tree of Knowledge,” p. 88). There is a lively Muslim tradition of the superiority of humanity over the angels, as there is in Rabbinic Judaism. Indeed, in private conversations with me, most young American Muslims note that Christians believe that the dead become angels but that Muslims feel this impinges on the unity of God. This is confirmed in the study of the effects on teens of religion in the media by L. Clark, From Angels to Aliens, pp. 152-54.
29. See Lewinstein, “Revaluation of Martyrdom in Early Islam;” also see Bowersock, Martyrdom and Rome, p. 19.
30. See Lewinstein, “Revaluation of Martyrdom,” p. 86.
31. See Firestone, Jihad.
32. Malik Muwaa’, 236 (no. 997) as quoted twice by Lewinstein, “Revaluation of Martyrdom in Early Islam,” pp. 86, 90-91.
33. D. Brown, “Martyrdom in Sunni Revivalist Thought,” p. 113.
34. Peterson, “Muḥammad,” pp. 547, 549.
35. There are certainly no equivalent rewards for women martyrs. Occasionally one even sees the notion that women are only accorded a place in heaven equal to the attainments of their husbands. But this is a minority opinion; see J. Smith and Haddad, Islamic Understanding of Death and Resurrection, pp. 157-82.
36. See Rustomji, “The Garden and the Fire.”
37. Wasserstrom, Between Muslim and Jew. See especially “Origins and Angels: Popular and Esoteric Literature in Jewish-Muslim Symbiosis,” pp. 167-205.
38. J. Smith and Haddad, Islamic Understanding of Death and Resurrection, pp. 183-92.
39. Newby, History of the Jews of Arabia, pp. 60-61
40. Wasserstrom cites Casanova, “Idris et ‘Ouzair,’” and B. Lewis, The Origins of Ismailism.
41. See Halm, Die islamische gnōsis; Momen, An Introductin to Shi’i Islam.
42. Halm, Die islamische gnōsis.
43. This is like the polemical attacks on Jewish mujassima (anthropomorphizers) whom they accuse of worshiping a divine “chief agent.”
44. The name “Ashma’ath” is possibly related to the Samaritan Ashima; see Fossum, The Name of God.
45. On all this, see Wasserstrom, Between Muslim and Jew, p. 185; also see A. Segal, “Ruler of the World,” in The Other Judaisms of Late Antiquity.
46. See Halperin, “Hekhalot and Mir’aj.”
47. See Waldman, “Eschatology in Islam,” pp. 131ff.
48. See J. Smith and Haddad, Islamic Understanding of Death and Resurrection, pp. 104ff.; Waldman, “Eschatology in Islam,” p. 132.
49. Maimonides, however, was forced to clarify his position and, especially in his Treatise on the Resurrection, he denied that Judaism preaches the extinction of the personal soul. It is hard to know how to put this together with the clear implications of the Guide for the Perplexed. The simplest synthesis is to assume that what Maimonides wrote