But the highlight of the religious coexistence initiated in Sefrou was the veneration of the same saints by the two religious communities. For Geertz and his team, Jews and Muslims, despite their differences, had much in common on the cultural level.sup">>[xxxiv]
” … Jews mixed with Muslims under uniform ground rules, which, to an extent difficult to credit for whose ideas about Jews in traditional trade are based on the role they played in premodern Europe, were different in religious status. There was, of course, some penetration of communal concerns into the bazaar setting (exclusively Jewish trades, like gold working and tinsmithing and such special phenomena as Kosher butchers), but what is remarkable is not how much there was but how little. The cash nexus was quite real; the Jew was cloth seller, peddler, shopkeeper, shoe-maker, or porter before he was a Jew and dealt and was dealt with as such. Contrariwise, there was some penetration of general Moroccan patterns of life into the communal area: Jewish kinship patterns were not all that unlike Muslim; Jewish not only had saints of their own but often honored Muslim ones as well: and Arabic not Hebrew, was the language of the home.”
This perfect coexistence between Jews and Muslims in Sefrou has found its ultimate expression in the worship of the same saint by both religious groups. Indeed, at the northern entrance of the city in question, on the side of a small mountain on the right is a cave, which, according to the hagiographic literature of both Judaism and Islam, is home to the tomb of a saint venerated by the two religious communities. The site is deftly called
Kaf al-Moumen “
the Cave of the Believer“, without specifying which Abrahamic believer is it about. Nobody seemed to care about such a detail, anyway, ever.
Source : https://blogs.timesofisrael.com/sefrou-the-little-jerusalem-of-all-times-part-4/329