Not at all, the concept of Saint doesn't exist
They exist in certain sectors. The term Wali is used for saint.
sufism from the wiki :
https://en.wikipedia.org/wiki/Wali#Sufism
In certain esoteric teachings of Islam, there is said to be a cosmic spiritual hierarchy whose ranks include
walis (saints, friends of God),
abdals (changed ones), headed by a
ghawth (helper) or
qutb (pole, axis). The details vary according to the source.
One source is the 12th Century Persian Ali Hujwiri. In his divine court, there are three hundred
akhyār ("excellent ones"), forty
abdāl ("substitutes"), seven
abrār ("piously devoted ones"), four
awtād ("pillars"), three
nuqabā ("leaders") and one qutb.
"All these saints know one another and cannot act without mutual consent. It is the task of the Awtad to go round the whole world every night, and if there should be any place on which their eyes have not fallen, next day some flaw will appear in that place, and they must then inform the Qutb in order that he may direct his attention to the weak spot and that by his blessings the imperfection may be remedied.
Another is from Ibn Arabi, who lived in Moorish Spain. It has a more exclusive structure. There are eight
nujabā ("nobles"), twelve
nuqabā, seven
abdāl, four
awtād, two
a'immah ("guides"), and the qutb."
According to the 20th-century Sufi Inayat Khan, there are seven degrees in the hierarchy. In ascending order, they are pir,
buzurg, wali,
ghaus, qutb,
nabi and
rasul He does not say how the levels are populated. Pirs and buzurgs assist the spiritual progress of those who approach them. Walis may take responsibility for protecting a community and generally work in secret. Qutbs are similarly responsible for large regions. Nabis are charged with bringing a reforming message to nations or faiths, and hence have a public role. Rasuls likewise have a mission of transformation of the world at large.
another site talking about Sufism:
https://encyclopedia.pub/entry/37112
In certain esoteric teachings of Islam, there is said to be a cosmic spiritual hierarchy whose ranks include
walis (saints, friends of God),
abdals (changed ones), headed by a
ghawth (helper) or
qutb (pole, axis). The details vary according to the source.
One source is the 12th Century Persian Ali Hujwiri. In his divine court, there are three hundred
akhyār ("excellent ones"), forty
abdāl ("substitutes"), seven
abrār ("piously devoted ones"), four
awtād ("pillars"), three
nuqabā ("leaders") and one qutb.
Another is from Ibn Arabi, who lived in Moorish Spain. It has a more exclusive structure. There are eight
nujabā ("nobles"), twelve
nuqabā, seven
abdāl, four
awtād, two
a’immah ("guides"), and the qutb.
According to the 20th-century Sufi Inayat Khan, there are seven degrees in the hierarchy. In ascending order, they are pir, buzurg, wali, ghaus, qutb, nabi and rasul He does not say how the levels are populated. Pirs and buzurgs assist the spiritual progress of those who approach them. Walis may take responsibility for protecting a community and generally work in secret. Qutbs are similarly responsible for large regions. Nabis are charged with bringing a reforming message to nations or faiths, and hence have a public role. Rasuls likewise have a mission of transformation of the world at large.
"All these saints know one another and cannot act without mutual consent. It is the task of the Awtad to go round the whole world every night, and if there should be any place on which their eyes have not fallen, next day some flaw
will appear in that place, and they must then inform the Qutb in order that he may direct his attention to the weak spot and that by his blessings the imperfection may be remedied."
Another is from Ibn Arabi, who lived in Moorish Spain. It has a more exclusive structure. There are eight
nujabā ("nobles"), twelve
nuqabā, seven
abdāl, four
awtād, two
a’immah ("guides"), and the qutb.[
5]
According to the 20th-century Sufi Inayat Khan, there are seven degrees in the hierarchy. In ascending order, they are pir, buzurg, wali, ghaus, qutb, nabi and rasul He does not say how the levels are populated. Pirs and buzurgs assist the spiritual progress of those who approach them. Walis may take responsibility for protecting a community and generally work in secret. Qutbs are similarly responsible for large regions. Nabis are charged with bringing a reforming message to nations or faiths, and hence have a public role. Rasuls likewise have a mission of transformation of the world at large
Do we really think that this slight nuance in the different roles that saintly figures play will not only be noticed by foreign Muslims who are separated by thousands of miles of geography, language etc?
Maybe, I would say no. Now from the closest groups I would say yes. The Maghreb in the region, being the group that has the most interaction with Andalusians, will feel this difference. Now whether they have the capacity to do something is another thing. Especially if, like in otl, you have a fundamentalist movement forming in the region (almohads and almovarids). We also have Fatimids in otl who would probably attack the peculiarities of this sect to try to gain more legitimacy. But more distant kingdoms like Egypt or Persia are concerned with other things. And even if they didn't, they don't have the capacity to project power in this region, at most military or monetary support for a local anti-Andalusian power.
I feel like it’s not gonna be that consequential.
The consequence I'm talking about is probably in North Africa. A comparison would be something like the Hussites or other pre-Protestant reformist groups. They caused reactions from the Catholic world. In this case I would say that England would be a good comparison for Andalus, far enough from the heart of religious power and strong enough to prevent invasions,