Leisten, “Between Orthodoxy and Exegesis, Some Aspects of Attitudes in the Shari’a Toward Funerary Architecture”, Muqarnas 7 (1990), p. 12. Leisten’s article provides a succinct summary of the scholarly debate around the issue of commemorative architecture in Islam. For a more extensive discussion, see Werner Diem and Marco Schöller, The Living and the Dead in Islam: Epitaphs in Context (Wiesbaden: Otto Harrassowitz, 2004), 169-293.

Leisten, “Between Orthodoxy and Exegesis, Some Aspects of Attitudes in the Shari’a Toward Funerary Architecture”, Muqarnas 7 (1990), p. 12. Leisten’s article provides a succinct summary of the scholarly debate around the issue of commemorative architecture in Islam. For a more extensive discussion, see Werner Diem and Marco Schöller, The Living and the Dead in Islam: Epitaphs in Context (Wiesbaden: Otto Harrassowitz, 2004), 169-293.)| false
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See Daniella Talmon-Heller, “Graves, Relics, and Sanctuaries, the Evolution of Syrian Sacred Topography”, ARAM Periodical 19 (2007), pp. 611-618. The permissibility of shrine visitation within Sunnism has been written about quite extensively. For some prior discussions see Oleg Grabar, “The Earliest Islamic Commemorative Structures”, Ars Orientalis 6 (1966), pp. 7-46; Yūsuf Rāghib, “Les premiers monuments funéraires de l’Islam”, Annales Islamologiques 9 (1970), pp. 21-36; Christopher Taylor, “Reevaluating the Shiʿi Role in the Development of Monumental Islamic Funerary Architecture: The case of Egypt”, Muqarnas 9 (1992), pp. 1-10; Thomas Leisten, Architektur für Tote (Berlin: 1998); Werner Diem and Marco Schöller, The Living and the Dead in Islam: Epitaphs in Context (Wiesbaden: Otto Harrassowitz, 2004), 169-293; and most recently Leor Halevi, Muḥammad’s Grave. Death Rites and the Making of Islamic Society (New York: 2007).

See Daniella Talmon-Heller, “Graves, Relics, and Sanctuaries, the Evolution of Syrian Sacred Topography”, ARAM Periodical 19 (2007), pp. 611-618. The permissibility of shrine visitation within Sunnism has been written about quite extensively. For some prior discussions see Oleg Grabar, “The Earliest Islamic Commemorative Structures”, Ars Orientalis 6 (1966), pp. 7-46; Yūsuf Rāghib, “Les premiers monuments funéraires de l’Islam”, Annales Islamologiques 9 (1970), pp. 21-36; Christopher Taylor, “Reevaluating the Shiʿi Role in the Development of Monumental Islamic Funerary Architecture: The case of Egypt”, Muqarnas 9 (1992), pp. 1-10; Thomas Leisten, Architektur für Tote (Berlin: 1998); Werner Diem and Marco Schöller, The Living and the Dead in Islam: Epitaphs in Context (Wiesbaden: Otto Harrassowitz, 2004), 169-293; and most recently Leor Halevi, Muḥammad’s Grave. Death Rites and the Making of Islamic Society (New York: 2007).)| false
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Selim Deringil, “The Struggle against Shi’ism in Hamidian Iraq: A Study in Ottoman Counter-Propaganda”, Die Welt des Islams 30 (1990), pp. 47, n. 5.

Selim Deringil, “The Struggle against Shi’ism in Hamidian Iraq: A Study in Ottoman Counter-Propaganda”, Die Welt des Islams 30 (1990), pp. 47, n. 5.)| false
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Ussama Makdisi, The Culture of Sectarianism: Community, History, and Violence in Nineteenth-Century Ottoman Lebanon. (Berkeley: University of California Press, 2000): 6-7 and 51-66. Many scholars have addressed this issue, including Najwa al-Qattan, “Litigants and Neighbors: the Communal Topography of Ottoman Damascus”, Comparative Studies in Society and History 44 (2002), pp. 511-533; Philip S. Khoury, “Continuity and Change in Syrian Political Life: The Nineteenth and Twentieth Centuries”, The American Historical Review 96 (1991), pp. 1374-1395, Bruce Masters, Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism. Cambridge: Cambridge University Press, 2001.

Ussama Makdisi, The Culture of Sectarianism: Community, History, and Violence in Nineteenth-Century Ottoman Lebanon. (Berkeley: University of California Press, 2000): 6-7 and 51-66. Many scholars have addressed this issue, including Najwa al-Qattan, “Litigants and Neighbors: the Communal Topography of Ottoman Damascus”, Comparative Studies in Society and History 44 (2002), pp. 511-533; Philip S. Khoury, “Continuity and Change in Syrian Political Life: The Nineteenth and Twentieth Centuries”, The American Historical Review 96 (1991), pp. 1374-1395, Bruce Masters, Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism. Cambridge: Cambridge University Press, 2001.)| false
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Khaled Moaz and Solange Ory, Inscriptions arabes de Damas: les Stèles funéraires, I. Cimetière d’al-Bāb al-Ṣaghīr. (Damascus: Institut Français de Damas, 1977): 18-20.

Khaled Moaz and Solange Ory, Inscriptions arabes de Damas: les Stèles funéraires, I. Cimetière d’al-Bāb al-Ṣaghīr. (Damascus: Institut Français de Damas, 1977): 18-20.)| false
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Moaz and Ory, Inscriptions, p. 20.

Moaz and Ory, Inscriptions, p. 20.)| false
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Ibid., pp. 613-616. See also Mulder, Shrines.

Moaz and Ory, Inscriptions, p. 114.

Moaz and Ory, Inscriptions, p. 114.)| false
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Ibid., pp. 114-15.

Ibid., p. 115 and table, p. 188, where a 10th century hijrī date is given.

Paulo G. Pinto, “Pilgrimage, Commodities, and Religious Objectification: The Making of Transnational Shiism between Iran and Syria.” Comparative Studies of South Asia, Africa, and the Middle East 27 (2007): 114.

Paulo G. Pinto, “Pilgrimage, Commodities, and Religious Objectification: The Making of Transnational Shiism between Iran and Syria.” Comparative Studies of South Asia, Africa, and the Middle East 27 (2007): 114.)| false
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