Talk:Al-'Abbasiyya

expansion
for expanding this article, see: User:Tiamut/Zeita, Huldra (talk) 00:28, 2 April 2010 (UTC)

that tomb
Note that the Islamic prophet "Nabi Huda ibn Sayyidna Ya'aqub" was exactly the same (mythological) person as the Jewish "Yehuda ben Ya'akov". So it wasn't a case of misattributing the tomb. Benvenisti's point is that it wasn't venerated by Jews until after 1948. But Benvenisti is not entirely correct, since SWP III, 258, says that the Samaritans held that Yehuda was buried there. There's another traditional tomb of Huda near the 1949 Israel-Syria armistice line. Here is serious support for Benvenisti: Doron Bar, Mizrahim and the development of sacred space in the State of Israel, 1948-1968. Journal of Modern Jewish Studies, 8: 3, 267–285:
 * If before 1948 the tombs of Benjamin and Judah were Muslim consecrations (Wakf) and the majority of pilgrims there were Muslims, then after the war they were “converted” and developed as part of the Jewish sacred space in Israel. This process was connected to the consigning of Mizrahim to temporary settlements (ma`abarot), small townships, and ruined Arab villages in that region. (p278) The process that took place at the Tomb of Judah, son of Jacob, further south and in the middle of the small township of Yahud, was very similar to that of Benjamin’s tomb, but this happened only during the 1960s. Jewish settlers, mainly immigrants from Turkey and Yemen, settled in the ruined Arab village of Yehudiya at the end of the 1948 war, but during the 1950s the abandoned Muslim shrine was not used by the local Jews and it was deteriorating. Only during the 1960s, upon the arrival of additional immigrants from North Africa, did the attitude towards the former Muslim shrine change as the Ministry of Religious Affairs began to take greater interest in it. It is difficult to tell whether this initiative came from “below” (namely as a result of local interest) or whether it was the Ministry’s enterprise as it began to restore the tomb. (p279-280)

Zerotalk 15:07, 22 May 2010 (UTC)

Notes: SWP, II, p. 258, Guerin, 1868, Judee I, p. 341 -342;

Interestingly, the "alternative" tomb by Tibirias is also noted in le Strange, pp. 341 and 521, so it goes at least back to Ibn Battutas days. And where exactly is "Ruhin" located?

-Huldra (talk) 22:22, 19 November 2012 (UTC)

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