Teixidor, Javier (2015), The Pagan God: Popular Religion in the Greco-Roman Near East, Princeton University Press, ISBN 978-1-4008-7139-1 Lebling, Robert (2010), Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar, I.B. Tauris, ISBN 978-0-857-73063-3

The conquest of Mecca around 629–630 AD led to the destruction of the idols around the Kaaba, including Hubal. [131] Following the conquest, shrines and temples dedicated to deities were destroyed, such as the shrines to al-Lat, al-’Uzza and Manat in Ta’if, Nakhla and al-Qudayd respectively. [132] [133] North Arabia [ edit ] Wheatley, Paul (2001), The Places Where Men Pray Together: Cities in Islamic Lands, Seventh Through the Tenth Centuries, University of Chicago Press, ISBN 978-0-226-89428-7Jewish agriculturalists lived in the region of Eastern Arabia. [185] [186] According to Robert Bertram Serjeant, the Baharna may be the Arabized "descendants of converts from Christians (Arameans), Jews and ancient Persians (Majus) inhabiting the island and cultivated coastal provinces of Eastern Arabia at the time of the Arab conquest". [181] From the Islamic sources, it seems that Judaism was the religion most followed in Yemen. Ya'qubi claimed all Yemenites to be Jews; Ibn Hazm however states only Himyarites and some Kindites were Jews. [180] Christianity [ edit ] Jubail Church in eastern Saudi Arabia. The 4th century remains are thought to be one of the oldest surviving church buildings in the world. Taylor, Jane (2001), Petra and the Lost Kingdom of the Nabataeans, I. B. Tauris, ISBN 978-1-86064-508-2 Hawting, G. R. (1999), The Idea of Idolatry and the Emergence of Islam: From Polemic to History, Cambridge University Press, ISBN 978-1-139-42635-0 The Egyptian actress Ruby denied all knowledge of appearing in any porno video - claiming that such a video was fabricated. Kozah, Mario; Abu-Husayn, Abdulrahim (2014), The Syriac Writers of Qatar in the Seventh Century, Gorgias Press, LLC, ISBN 978-1-4632-0355-9

Each kingdom's central temple was the focus of worship for the main god and would be the destination for an annual pilgrimage, with regional temples dedicated to a local manifestation of the main god. [80] Other beings worshipped included local deities or deities dedicated to specific functions as well as deified ancestors. [80] Influence of Arab tribes [ edit ] The AP first asked the Pentagon about grave rights abuses committed by the UAE one year ago. But despite well-documented reports of torture reported by the AP, human rights groups and even the United Nations, Marine Maj. Adrian Rankine-Galloway, a Pentagon spokesman, said that the US has seen no evidence of detainee abuse in Yemen. In one scene a male supermarket customer violently pushes a woman to the floor for no reason and walks past her. Sacred areas often had a guardian or a performer of cultic rites. [58] These officials were thought to tend the area, receive offerings, and perform divination. [58] They are known by many names, probably based on cultural-linguistic preference: afkal was used in the Hejaz, kâhin was used in the Sinai-Negev-Hisma region, and kumrâ was used in Aramaic-influenced areas. [58] In South Arabia, rs 2w and 'fkl were used to refer to priests, and other words include qyn ("administrator") and mrtd ("consecrated to a particular divinity"). [59] A more specialized staff is thought to have existed in major sanctuaries. [58] Pilgrimages [ edit ] In North Arabia, ginnaye were known from Palmyrene inscriptions as "the good and rewarding gods" and were probably related to the jinn of west and central Arabia. [17] Unlike jinn, ginnaye could not hurt nor possess humans and were much more similar to the Roman genius. [18] According to common Arabian belief, soothsayers, pre-Islamic philosophers, and poets were inspired by the jinn. [19] However, jinn were also feared and thought to be responsible for causing various diseases and mental illnesses. [20] Malevolent beings [ edit ]

Ibid Strompf & Mikkelsen et al. This tradition is persistently echoed by later tradents ... whose values as independent witnesses to Manichaean activity in early seventh century Mecca are correspondingly suspect. Peters, Francis Edward (1994a), Mecca: A Literary History of the Muslim Holy Land, Princeton University Press, ISBN 978-0-691-03267-2

Healey, John F.; Porter, Venetia (2003), Studies on Arabia in Honour of G. Felix, Oxford University Press, ISBN 978-0-19-851064-2 Further information: Jewish tribes of Arabia Seal ring from Zafar with writing "Yishaq bar Hanina" and a Torah ark, 330 BC – 200 ADThe god Ashar was represented on a stele in Dura-Europos alongside another god Sa'd. The former was represented on a horse with Arab dress while the other was shown standing on the ground. Both had Parthian hairstyle, large facial hair and moustaches as well as similar clothing. Ashar's name is found to have been used in a theophoric manner among the Arab-majority areas of the region of the Northwest Semitic languages, like Hatra, where names like "Refuge of Ashar", "Servant of Ashar" and "Ashar has given" are recorded on an inscription. [159]

Houtsma, Martijn Theodoor, ed. (1993), E.J. Brill's First Encyclopaedia of Islam, 1913-1936, Volume 5, Brill, ISBN 978-90-04-09791-9Holes, Clive (2001), Dialect, Culture, and Society in Eastern Arabia: Glossary, Brill, ISBN 978-90-04-10763-2