—where he writes (pp. 167-181):

“Muslims—Egyptians in particular—whatever their school of law, apart from the Wahhabis, accord to deceased saints a respect and veneration that have no basis in the Quran or the hadith, greater even than the honor they show to the living. Over most of the tombs of the well-known saints they build large and beautiful mosques, and over the graves of those of lesser fame they put up a small lime-washed structure crowned by a dome. Directly above the grave they set a rectangular monument of stone or tiles called a tarkība, or, if made of wood, a tabut. The monument is usually draped with silk or linen embroidered with Quranic verses, and it is surrounded by railings or a wooden screen known as a maqṣūra. Most of the saints’ shrines in Egypt are indeed burial sites, yet the majority hold only a few relics of the saint, and some are nothing but empty graves erected as memorials to the dead. —Until he says— It has become customary for Muslims—just as the Jews used to do—to renew the building of their saints’ tombs, to whitewash them, and to adorn them,