By Josef Meri
This obtainable research is the 1st serious research of the cult of saints between Muslims and Jews in medieval Syria and the close to East. via case reviews of saints and their devotees, dialogue of the structure of monuments, exam of devotional items, and research of rules of "holiness", Meri depicts the practices of dwelling faith and explores the typical historical past of those faiths.
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Extra info for The Cult of Saints among Muslims and Jews in Medieval Syria (Oxford Oriental Monographs)
42 Al-H . arizi, who was a first-hand witness to the tomb’s popularity, glorifies it through his narrator, who refers to the light of holiness which descended from the heavens and shone upon the tomb as ‘the Glory of the Lord’ (kavod ha-shem). Although al-H . arizi’s protagonist was at first sceptical of the holiness of this place, he eventually came to believe in its genuineness. Then I prostrated myself upon his grave before the Lord. On certain nights I went out with a great throng to see its illumination and to investigate the brightness of its splendour.
1056–60 ce), there goes up from his grave on certain nights an illumination that dispels the thick darkness. Because of this phenomenon the people believe that the Glory of the Lord shines upon him (kee-kavod ha-shem zarah. alav) and many people make pilgrimage (yaaleh) to him. Round about him are the graves of the seven upright saints. And on certain nights lights [descend] upon them, sparkling from the highest heaven and their rays come down upon earth (Ps. 42 Al-H . arizi, who was a first-hand witness to the tomb’s popularity, glorifies it through his narrator, who refers to the light of holiness which descended from the heavens and shone upon the tomb as ‘the Glory of the Lord’ (kavod ha-shem).
10 See S. D. uds’, EI(2), 5. 322–39, esp. pp. 322–35. 8 14 Sacred Topography from cities, natural sites, tombs, and monuments and also from prophets and saints. The geographer and cosmographer al-Qazwı¯nı¯ (600/1203–682/1283) mentions that the northern Syrian city of H . ims. possessed baraka, as did its water. 11 Devotees did not only know holiness through invoking placenames and dead and living saints. They perceived and experienced it. It was not only ‘Islamic sacred places’ that made these localities sacred in the eyes of their inhabitants.