A Maqām (Arabic: مقام) is a Muslim shrine constructed at a site linked to a religious figure or saint, commonly found in the Levant (or al-Shām), which comprises the present-day countries of Lebanon, Syria, Palestine, and Israel. It is usually a funeral construction, commonly cubic-shaped and topped with a dome.
The cult for holy sites in Islamic Syria heightened during the 12th and 13th centuries, particularly under Zangid and Ayyubid rule. Historians attribute this surge to the political climate, notably the Crusades and the Muslim reconquest of the region. Funded by rulers and the elite, these shrines functioned as points of piety, attracting individuals from different levels of society, generating employment opportunities, and contributing to economic growth.[1] During this period, as demand increased, more sanctuaries emerged, some repurposed from Jewish and Christian holy sites, others built upon newly discovered tombs and relics, and some dedicated to honoring the graves of recent ulama and revered holy men.[1]
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Maqams continued to be revered sites in modern times as well. In the 19th century, Claude Reignier Conder described maqams as an essential part of folk religion in Palestine, with locals attaching "more importance to the favour and protection of the village Mukam than to Allah himself, or to Mohammed his prophet".[2][non-primary source needed][neutrality is disputed] Researchers have observed that alongside celebrated Muslim figures, some maqams can also be associated with ancient Semitic pagan, Judaic, Samaritan, and Christian traditions.[3][4]
The maqams of Palestine were considered highly significant to the field of biblical archaeology, as their names were used in the 18th and 19th centuries to identify much of biblical geography.[5]
In their religious observances and sanctuaries we find, as in their language, the true history of the country. On a basis of polytheistic faith which most probably dates back to pre-Judaism times, we find a growth of the most heterogeneous description: Christian tradition, Moslem history and foreign worship are mingled so as often to be entirely indistinguishable, and the so-called Moslem is found worshipping at shrines consecrated to Jewish, Samaritan, Christian, and often Pagan memories. It is in worship at these shrines that the religion of the peasantry consists. Moslem by profession, they often spend their lives without entering a mosque, and attach more importance to the favour and protection of the village Mukam than to Allah, or to prophet Mohammed... The reverence shown for these sacred spots is unbounded. Every fallen stone from the building, every withered branch of the tree, is carefully preserved.