Location

Maqam al-Nabi Musa, or the Tomb of Prophet Moses, is a splendid example of early Islamic architecture set in an awe-inspiring landscape. It lies 30 km east of Jerusalem in an area called Bariyet al-Quds or the Wilderness of Jerusalem. A narrow road to the right of the main Jerusalem-Jericho road, about 2 km beyond the sign indicating sea level, leads to a grand domed building which is held to be the burial place of Moses. The Wilderness of Jerusalem, also known as the Judaean Desert, is a semi-desert. In ancient times, monks and hermits came to meditate and pray in its silence. For generations, Bedouins have been migrating here in search of winter pasture for their flocks. Today, several Israeli military settlements have sprung up in the region.

History of the Site

The maqam of Nabi Musa is considered a holy place because it houses the grave of prophet Moses according to local tradition. Moses is recognized by Moslems as one of the great prophets of Islam. The bituminous rocks around the shrine add to its mystique and sanctity since they are flammable. This remarkable property is due to their mineral content of qatraan or tar, and it has a distinctive smell. Pilgrims use the stones as fuel for warmth and cooking.

The tomb has been the site of an annual pilgrimage festival or mawsim at least since the time of the great Muslim leader Salah al-Din (Saladin) who liberated Jerusalem from the Crusaders in the twelfth century AD. Muslims believe that Moses is buried here; although, according to the Old Testament (Deuteronomy 34), Moses never entered Palestine, the "Promised Land", but rather died at Mount Nebo in present day Jordan.

The main body of the present shrine-the mosque, minaret, and some of the rooms-was completed in 1269 AD during the reign of the Mamluk Sultan, al-Dhaher Baybars who reigned from 1260 AD to 1277 AD. Baybars bequeathed a huge religious endowment-waqf-of agricultural land and villages to support the maqam, including Turmus Aiya, al-Mazra'a, Khirbet Abu Falah, Sur Baher, and the lands and waters of Wadi Qilt, and Jericho. In later periods, more lands and villages from the Nablus region and Ajlun were added to the waqf, making it the largest in the whole of Palestine.

Successive additions of rooms for visitors and pilgrims brought the maqam to its present shape and size in 1475 AD. Further major maintenance and restorations were undertaken by the Ottoman rulers in 1820, this is documented by an inscription above the main western entrance of the maqam.

The mawsim of Nabi Musa

The growth of the annual pilgrimage and festival of Nabi Musa (and other local religious festivals like Nabi Saleh, Nabi Rubin, and Sa'idna Hussein) was, at least in part, a response to the atmosphere of religious fundamentalism engendered during the Crusader period. At that time, Muslims were banned from visiting Jerusalem. Thus, the Nabi Musa festival was both a Muslim alternative and response to the crusaders occupation of Jerusalem. Pilgrimage to the maqam was encouraged by successive Muslim rulers to counterbalance the influx of Christian pilgrims to Jerusalem during the Holy Easter Week in April. From that time on, thousands of Muslims from all over Palestine made it their habit to come to Jerusalem on Good Friday. They prayed in al-Aqsa Mosque and then marched in grand procession, singing religious songs, dancing the traditional dabkeh, and playing flutes and drums until they reached the maqam. Prayers, celebrations, horse racing and games continued for five days around the shrine. This has developed over the years to became one of the most attractive and popular festivals in Palestine.

The mawsim is a religious occasion but it is also a time for celebration and relaxation. It was an important social event too, since it brought together Palestinians from all parts of the country who met, discussed their affairs, forged links with one another, and planned joint activities. Delegations came from as far away as Haifa, Nablus, Jaffa, Hebron, Jerusalem, and other towns and villages in Palestine. The political significance of such a huge gathering was demonstrated during the 1920s and 1930s. Tens of thousands of Palestinians at Nabi Musa demonstrated against Zionist immigration and settlement in Palestine, and against the British Mandate authorities who supported it. In 1930, the British army was called in to quell demonstrations at the site; and in 1937, the British banned celebrations at the maqam completely. Annual pilgrimage was resumed only in 1987, when 50,000 Palestinians attended a mawsim organized by the Muslim Waqf in Jerusalem after a break of 50 years.

Description of the Site

The maqam represents Islamic architecture in its simplest and best form. It is a huge two story building topped by a complex of domes. The building consists of a large central open courtyard surrounded by over 120 rooms, usually reserved for rich families; poorer people slept in tents or out in the open.

The main mosque, with a minaret, lies against the western wall of the courtyard. Inside, there is a mihrab or prayer niche pointing in the direction of Mecca, and beside it is a minbar or pulpit from which the Imam traditionally leads the prayers. A wall with a large opening divides the mosque into two parts: the large eastern section is designated for men, while the smaller western part is for women-it is also at a lower level so as to prevent eye-contact between the sexes during prayer. To the right of the main entrance of the mosque, another door leads to a small chamber in the center of which is a tomb covered with a green cloth, that is the burial place of the Prophet Moses. On the wall, a Mamluk inscription reads: "The construction of this maqam over the grave of the Prophet who spoke with God, Moses, is ordered by his majesty, Sultan Dhaher Abu al-Fatah Baybars, in the year 668 hijra" (AD 1269\70). The title, Abu al-Fatah, meaning 'The Conqueror', was given to Baybars since he liberated Palestine from the Crusaders.

Outside the mosque, the fine minaret affords a wonderful panoramic view of the shrine, the Jordan Valley and the desert hills beyond. On a clear day, one can also catch sight of the Hills of Moab on the eastern bank of the Jordan River and Mount Nebo which biblical tradition associates with Moses.

The huge cemetery outside the walls of the shrine is for Muslims who either died during the festivals or who asked to be buried here because of the sanctity of the site. According to local tradition, the cemetery includes two important tombs over which two small maqams have been built: the larger one, about one kilometer west of Nabi Musa, is held by local tradition to be that of Hassan al-Ra'i, the shepherd of the Prophet Moses, although records show him to have been a guardian of the maqam in the nineteenth century. Unfortunately, this maqam has been vandalized in recent years. The second tomb, to the southeast, is held to be that of A'isha, the favorite wife of the Prophet Mohammed. Again, A'isha is known to have died in Syria--this tomb is perhaps that of a righteous local woman of the same name.

The maqam today

The 1937 ban on the mawsim of Nabi Musa continued and the shrine was used as a military base under Jordanian rule and by the Israelis until 1973 when it was handed back to the Islamic Waqf in Jerusalem. It resumed once in 1987 but was halted by the outbreak of the Palestinian Intifada against the occupation which started in December of that year. The Oslo Accord of 1992 between Israel and the PLO placed the sanctuary under the jurisdiction of the Palestinian Ministry of the Islamic Waqf. Although major reconstruction and restoration works need to be carried out, there are plans to celebrate the Nabi Musa festival as from April 1997.

A Palestinian family from Jericho lives on the site and looks after it; they are happy to show visitors around. They run a small shop selling interesting and unusual gifts, such as pure olive-oil soap, honey, and locally-produced olive oil, the proceeds of which go towards maintaining the site. Soft drinks and snacks are also available. The sanctuary is open daily from 8 am until sunset; no entrance fee is required, but donations towards its upkeep are welcome.