A superstitious veneration, and honours unauthorized by the Kur-án or any of the Traditions, are paid by all sects of Muslims, excepting the Wahhábees, to deceased saints, even more than to those who are living; and more particularly by the Muslims of Egypt.[361] Over the graves of most of the more celebrated saints are erected large and handsome mosques; over that of a saint of less note (one who, by a life of sanctity or hypocrisy, has acquired the reputation of being a welee, or devout sheykh) is constructed a small, square, white-washed building, crowned with a cupola. There is generally, directly over the vault in which the corpse is deposited, an oblong monument of stone or brick (called “tarkeebeh”) or wood (in which case it is called “táboot”); and this is usually covered with silk or linen, with some words from the Kur-án worked upon it, and surrounded by a railing or screen, of wood or bronze, called “maksoorah.” Most of the sanctuaries of saints in Egypt are tombs; but there are several which only contain some inconsiderable relic of the person to whom they are dedicated, and there are a few which are mere cenotaphs. The most sacred of all these sanctuaries is the mosque of the Hasaneyn, in which the head of the martyr El-Hoseyn, the son of the Imám ’Alee, and grandson of the Prophet, is said to be buried. Among others but little inferior in sanctity, are the mosques of the seyyideh Zeyneb (daughter of the Imám ’Alee, and grand-daughter of the Prophet), the seyyideh Sekeeneh (daughter of the Imám El-Hoseyn), the seyyideh Nefeeseh (great grand-daughter of the Imám El-Hasan), and the Imám Esh-Sháfe’ee, already mentioned as the author of one of the four great Muslim sects, that to which most of the people of Cairo belong. The buildings above mentioned, with the exception of the last two, are within the metropolis; the last but one is within a southern suburb of Cairo, and the last, in the great southern cemetery.