By Josef Meri
This available learn is the 1st severe 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 gadgets, and research of principles of "holiness", Meri depicts the practices of residing faith and explores the typical historical past of those faiths.
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Additional resources for The Cult of Saints among Muslims and Jews in Medieval Syria (Oxford Oriental Monographs)
P. 154. 19 Ibn al-H . awra¯nı¯, al-Isha¯ra¯t ila¯ Ama¯kin al-Ziya¯ra¯t, ed. B. A. al-Jabı¯ (Damascus, 1981), 7–13. 20 Ibn Asa¯kir, Tarı¯kh Madı¯nat Dimashq, ed. S.. al-Munajjid, vols. 1 and 2(1) (Damascus, 1951–4), 1. 139. Also see Ibn al- Adı¯m, Bughyat al-T . alab fı¯ Tarı¯kh H . alab, ed. S. al-Zakka¯r, 11 vols. (Beirut, 1988–9), 1. 41. ba¯r (d. 30/650), a storyteller and early Jewish convert to Islam said, A man came to the [Prophet . ] and said: ‘I wish to leave; I am striving for God’s bounty .
3 and 4. a¯ il alSha¯m wa Dimashq, Ibn Asa¯kir’s Tarı¯kh Madı¯nat Dimashq, and Ibn al- Adı¯m’s Bughyat al-T . alab fı¯ Tarı¯kh H . alab. Transmitters and compilers of traditions, historians, and writers of pilgrimage guides drew upon Scripture, exegetical traditions, stories, myths, legends, and historical events to provide a context for the sanctity of holy places. 14 Karbala¯ was also a holy city for Shi’is 15 as found in the following tradition of Alı¯ b. al-H . e. al-H . usayn b. 19 Such traditions generally mention God endowing al-Sha¯m with His blessings, commanding His angels to protect it with their wings and His Prophets and righteous saints to watch over it and extol its virtues to the believers.
Aot Erez. iyon (Ramat-Gan, 1976), 152–3; Gen. 28: 17: mah nora ha-maqom ha-zeh. 55 Ya¯qu¯t renders it as ‘Ta¯dhif’, 1. 811. aot, 110. Cf. al-Biqa¯ ı¯’s description above. 57 The discussion has focused thus far on the physical manifestations of the holy and ways of perceiving it. Ritual performance at sacred places was a means of ensuring harmony and continuity in holiness. It was also an important and necessary dimension of experiencing the holy. Devotees consecrated the holy through prayer, supplication, votive offerings, and sprinkling fragrances and water.