{{Short description|Holy site in Jericho, West Bank, Palestine}} {{Infobox settlement | name = Nabi Musa | translit_lang1 = Arabic | translit_lang1_type = Arabic | translit_lang1_info = {{lang|ar|ٱلنَّبِي مُوْسَى}} | translit_lang1_type1 = Latin | translit_lang1_info1 = An-Nabi Musa (official) <br /> Nebi Musa (unofficial) | translit_lang2 = Hebrew | translit_lang2_type = Hebrew | translit_lang2_info = {{Script/Hebrew|נבי מוסא}} | type = Local Development Committee | image_skyline = Nabi Musa IMG 1931.JPG | image_caption = Nabi Musa, 2010 | pushpin_map = Palestine#West Bank | pushpin_map_caption = Location of Nabi Musa in the State of Palestine | pushpin_label_position = top | image_map = | map_caption = | coordinates = {{coord|31|47|11|N|35|25|52|E|region:PS|display=inline,title}} | grid_name = Palestine grid | grid_position = | subdivision_type = State | subdivision_name = State of Palestine | subdivision_type1 = Governorate | subdivision_name1 = Jericho | established_title = Founded | established_date = | government_footnotes = <!-- for references: use <ref> tags --> | government_type = Local Development Committee | leader_title = | leader_name = | unit_pref = dunam | area_footnotes = | area_total_km2 = 122.2 | area_total_dunam = 122248<ref name=JMCC>[http://www.jmcc.org/localiteis.aspx?idd=179&type=locality Nabi Musa Profile]. Jerusalem Media and Communications Center. 2007-02-09. Retrieved on 2012-07-04.</ref> | elevation_m = | population_footnotes = <ref name="PrelimCensus2017">{{cite report |date=February 2018 |title=Preliminary Results of the Population, Housing and Establishments Census, 2017 |url=https://www.pcbs.gov.ps/Downloads/book2364-1.pdf |department=Palestinian Central Bureau of Statistics (PCBS) |publisher=State of Palestine |pages=64–82 |access-date=2023-10-24}}</ref> | population_total = 343 | population_as_of = 2017 | population_note = | population_density_km2 = auto | blank_name_sec1 = Name meaning | blank_info_sec1 = "Prophet Moses" | website = | footnotes = }}
'''Nabi Musa''' ({{langx|ar|ٱلنَّبِي مُوْسَى|An-Nabī Mūsā|the Prophet Moses}},<ref>For Moses as ''nabi'' in Islamic holy scripture see Quran 19:51 (glossed by ''rasul'' "messenger"). For "nabi" in the Hebrew Scriptures see, for example, Numbers {{Bibleverse||Num|12:6-8|1000|12:6-8}}. The word comes from a Semitic root meaning "to gush forth". For a survey of the philological evidence see G. Johannes Botterweck, Helmer Ringgren, Heinz-Josef Fabry, ''Theological Dictionary of the Old Testament'', Wm. B. Eerdmans Publishing 1998 pp.135ff.140f.</ref> also transliterated as '''Nebi Musa''') is primarily a Muslim holy site near Jericho in Palestine, where a local Muslim tradition places the tomb of Moses (called Musa in Islam). The compound is centered on a mosque which contains the alleged tomb. It used to be the site of an eponymous seven-day-long religious festival that was celebrated annually by Palestinian Muslims, beginning on the Friday before Good Friday in the Orthodox calendar used by the Greek Orthodox Church of Jerusalem.<ref name=Curtiss163>Curtiss (2004), pp. 163–[https://books.google.com/books?id=szr7DwAAQBAJ&pg=PA164 164]</ref> Considered in the political context of 1920 as "the most important Muslim pilgrimage in Palestine",<ref name=Gonen>Gonen (2003), p. [https://books.google.com/books?id=xfxABPA2q0cC&pg=PA138 138]</ref> the festival was built around a collective pilgrimage from Jerusalem to what was understood to be the Tomb of Moses. A great building with multiple domes marks the mausoleum of Moses.<ref name=OConnor/>
Nabi Musa is also a Palestinian administrative territorial unit in the Jericho Governorate on the West Bank, with an area of c. 113 km<sup>2</sup> and situated south of Jericho, in which 66 Palestinian households were counted in 2007, a population defined in 2012 as "nomads"<ref>ARIJ (2012), pp. 4, 6</ref><ref name=PCBS2007>Palestinian Central Bureau of Statistics, [http://www.pcbs.gov.ps/Portals/_PCBS/Downloads/book1487.pdf#page=115 2007 Census] {{webarchive|url=https://web.archive.org/web/20101210081942/http://www.pcbs.gov.ps/Portals/_PCBS/Downloads/book1487.pdf |date=2010-12-10 }}, p. 115. Retrieved on 2012-07-04</ref><ref name=Census1931>Mills (1932), p. [https://archive.org/download/CensusOfPalestine1931.PopulationOfVillagesTownsAndAdministrativeAreas/PalestineCensus1931.pdf 45]</ref> (see West Bank Bedouin). By 2017, Nabi Musa district had a population of 343 residents.<ref name="PrelimCensus2017" />
==Location== The shrine of Nabi Musa lies {{convert|11|km|abbr=on}} south of Jericho and {{convert|20|km|abbr=on}} east of Jerusalem, in the Judaean Desert.<ref name=LP2010>Lonely Planet guide 2010 (Thomas et al.), p. [https://archive.org/details/lonelyplanetisra00mich/page/319 319]</ref> A side road to the right of the main Jerusalem-Jericho road, about {{convert|2|km|abbr=on}} beyond the sign indicating sea level, leads to the site.
=="Tomb of Moses" tradition== [[File:Nabi Musa jerico-Jerusalam.jpg|thumb|The maqam of Nabi Musa]]
===Death and burial of Moses in Islam=== ''In a hadith narrated by Abu Hurairah (Bukhari: 3407):''
"The Angel of Death was sent to Moses when he came to Moses, Moses slapped him on the eye. The angel returned to his Lord and said,
"You have sent me to a servant who does not want to die."
Allah said, "Return to him and tell him to put his hand on the back of an ox and for every hair that will come under it, he will be granted one year of life."
Moses said, "O Lord! What will happen after that?"
Allah replied, "Then death."
Moses said, "Let it come now."
Moses then requested Allah to let him die close to the Sacred Land so much so that he would be at a distance of a stone's throw from it."
Abu Huraira added, "Allah's Messenger (ﷺ) said, 'If I were there, I would show you his grave below the red sand hill on the side of the road."<ref>{{Cite web |title=Sahih al-Bukhari 3407 - Prophets - كتاب أحاديث الأنبياء - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم) |url=https://sunnah.com/bukhari:3407 |access-date=2023-12-27 |website=sunnah.com}}</ref><ref name="Kathir">Ibn Katheer, p. [https://books.google.com/books?id=vdIpCwAAQBAJ&pg=PA243 243]</ref>
===Tradition and scholarly theories=== In Islam, Moses' burial place is also considered to be unknown.<ref name=landmark>{{cite web |title= Maqam of Prophet Musa |work= IslamicLandmarks.com |date= 22 July 2014 |url= https://www.islamiclandmarks.com/palestine-other/maqam-of-musa-as |access-date= 22 April 2021}}</ref> However, local Muslim tradition places the "Tomb of Moses" at the ''maqam'' (Muslim shrine) of Nabi Musa ("Prophet Moses").<ref name=LP2010/> It is not known when this tradition has first emerged.<ref name=Vermeulen>Vermeulen, p. [https://books.google.com/books?id=8A4uJ1z-zx8C&pg=PA364 364]</ref> The Jerusalem-Jericho road was one of the primary routes used by Mediterranean Arabs to make a pilgrimage to Mecca.<ref name=OConnor>Murphy-O'Connor (2008), pp. 417–[https://books.google.com/books?id=cSuErBFmykQC&pg=PA418 418]</ref> The site where the shrine stands since the 13th century is located at what would have marked the end of the first day's march in that direction.<ref name=OConnor/> Originally, it was simply a point from which pilgrims could rest, look across the Jordan Valley, catch a glimpse of Mount Nebo where (as suggested by the Hebrew Bible) the tomb of Moses used to be, and venerate it from this spot.<ref name=OConnor/>
It seems that by the time when Mamluk sultan Baibars visited the site in 1269 while returning from his hajj, "there must have been some association", since he set about building an extensive shrine.<ref name=Vermeulen/> Murphy-O'Connor considers that gradually, the lookout point for Moses' distant gravesite beyond the Jordan was confused with Moses' tomb itself, laying the ground for the cultic importance Nabi Musa was to acquire in the Sunni reverence of saints (''walis'').<ref name=OConnor/> According to Uri M. Kupferschmidt, it appears to have become a fixed point in the local Muslim calendar from the time of Saladin.<ref name=Kupferschmidt>Kupferschmidt (1987), p. 231 (no online access)</ref> In any case, tradition holds that the spot where the shrine now stands was shown to Saladin in a dream, which prompted him to build a mosque at the site, later expanded by Baibars.<ref name=landmark/>
The Arab geographer Mujir al-Din from Jerusalem, writing in the 1490s, admits that the tradition has only a weak chance of authenticity, but that Nabi Musa still is the most popular among several sites with similar claims.<ref name=Vermeulen/>
The Taiyabi and Dawoodi Bohra Isma'ili sects also believe in this tradition.{{citation needed|date=October 2020}}
==Festival date== Although being a religious Muslim festival, its date is set in relation to the Greek Orthodox calendar: the main event, which took one week, always started on the Friday preceding Good Friday.<ref name=Manna>Manna (1983), p. 178-180</ref> Starting in the mid-19th century, the participants gathered in Jerusalem already in the week before that, and prayers were held in the city.<ref name=Manna/> Then followed the week-long celebrations at the shrine, and after that, the pilgrims returned to Jerusalem on the day the Orthodox Christians celebrated Holy Thursday.<ref name=Manna/> The next day, on Friday, which coincided with Orthodox Good Friday, the Muslim crowds went in procession to Al-Aqsa Mosque and the Dome of the Rock.<ref name=Manna/> On that Friday and the following Saturday (Orthodox Easter Eve), the participants left Jerusalem with flags and music.<ref name=Manna/>
==History== ===Ayyubid beginnings=== Popular Palestinian tradition holds that the festival was inaugurated in the time after Saladin's recapture of Jerusalem from the Crusaders in 1187.<ref name=Sorek>Sorek (2013), [https://www.jstor.org/stable/10.1525/jps.2013.43.1.6 p. 19, footnote 4]</ref> The mainstream opinion among historians is that the shrine was built by Baibars some eight decades later, and that the Saladin myth is a 19th-century reaction to Western encroachment; this, however, doesn't preclude some scholars from finding merit in the Saladin narrative.<ref name=Sorek/> In modern times, the holiday has been popularly associated with Saladin as a symbol for the victorious struggle against the West, embodied by the Crusaders.<ref name=Sorek/> It is claimed that Saladin, after defeating the Europeans, wanted to ensure that future Crusades wouldn't take advantage of the large annual Easter pilgrimage to Jerusalem in order to again wrestle the Holy City from the Muslims.<ref name=Emma/> To this end, the participants in the Nabi Musa ''mawsim'', or celebrations, would ensure the city's protection.<ref name=Emma/> This is however not documented.<ref name=Emma/><ref name=Halabi18>Halabi (2018), p. 1-15</ref>
===Mamluk period=== In 1269, the Mamluk sultan Baybars built a small shrine there as part of a general policy he adopted after conquering towns and rural areas from Lebanon to Hebron from the Kingdom of Jerusalem. The shrines were mainly dedicated to prophets and companions of the Prophet, and their maintenance was funded by a waqf, an endowment from properties that formerly belonged to the Latin Church. In the case of Nabi Musa, the waqf fund was secured from ecclesiastical assets expropriated in nearby Jericho.<ref name=Impact>Frenkel (1997), p. [https://books.google.com/books?id=6boJulGkWBgC&pg=PA237 237]–248</ref>
Baibars' construction inscription is still to be seen. It indicates the year the shrine was built, AH 668 (1269-70 CE), and the fact that he "ordered the building of this noble sacred place over the tomb of Moses" while he was returning from Hajj towards Jerusalem.<ref name=Amitai>Amitai (2013), pp. [https://books.google.com/books?id=SMGSTgfU7CQC&pg=PA44 45]-53</ref> Although the sultan's secretary doesn't mention the construction, one of his biographers, Ibn Shaddad al-Halabi, does so, albeit with little detail.<ref name=Amitai/> The inscription is full of praise for Baibars' military prowess and, other than other similar plaques of its age, is written in easily legible script and placed low enough as to be read by the visitor, letting everyone know about Baibars' might and piety.<ref name=Amitai/>
Baibars al-Bunduqdari's constructive piety set a precedent for others. Over the late medieval period, hostels for travellers were built adjacent to the shrine, and the hospice in its present form was completed in the decade between 1470 and 1480.{{citation needed|date=April 2021}}
===Ottoman period=== During Ottoman rule, Nabi Musa would be visited by Muslim pilgrims returning from the Hajj in Mecca on their way to Syria. Pilgrims visiting the shrine would have departed from the main body of the caravan east of the Jordan to visit Jerusalem and stopped in Nabi Musa en route to the city. The Nabi Musa site effectively served as a halting station for such pilgrims. Its permanent staff provided pilgrims with food and supplies, as well as religious services and information about the safety conditions of the route to Jerusalem, which was often subject to raids or robberies by the Bedouin present in the area. In the mid-16th century, Muhammad Celebi al-Naqqash, the Ottoman official charged with restoring the walls of Jerusalem, was assigned with rehabilitating the Nabi Musa complex.<ref name=Cohen>{{cite book |last= Cohen |first= Amnon |chapter= Al-Nabi Musa – an Ottoman festival (''mawsim'') resurrected? |title= Mamluks and Ottomans: Studies in Honour of Michael Winter |year= 2006 |pages= 34–44 |editor= David J. Wasserstein |editor2= Ami Ayalon |publisher= Routledge |location= Abingdon, Oxon |series= Routledge Studies in Middle Eastern History |isbn= 041537278X |chapter-url= https://books.google.com/books?id=SMGSTgfU7CQC&pg=PA34 |access-date= 30 July 2022}}</ref>
Around 1820, the Ottoman authorities had to almost fully rebuild the shrine complex, which had, over the previous centuries, fallen into a grave state of dilapidated disrepair.<ref name=OConnor/> In addition, they promoted a festive pilgrimage to the shrine that would always coincide with the Orthodox Christian celebration of Easter, creating a counter-balance to the Christian ceremonial activity in the city.<ref name=OConnor/> This 'invention of tradition', as such imaginative constructs are called,<ref name=Hobs>Hobsbawm (1983), pp. [https://books.google.com/books?id=sfvnNdVY3KIC&pg=PA1 1]-14</ref> made the pageantry of the Nabi Musa pilgrimage a potent symbol of both political and religious identity among Muslims from the outset of the modern period.<ref name=FriedHe>Friedland & Hecht (1996), pages= 89-118</ref><ref name=OConnor/>{{clarify|reason=Google Books only offers irrelevant snippets. Here it reads as if the date was set around Easter only after 1820. Wasn't it an older decision or tradition, from the time of Baibars? The competition with Christian pilgrims and their presence in Jerusalem is much older, and fits the Mamluk period by far better (counter-Crusade). Was there no set date before 1820?|date=April 2021}}
Over the 19th century, thousands of Muslims would assemble in Jerusalem, trek to Nabi Musa, and pass three days in feasting, prayer, games and visits to the nearby tomb of Moses' shepherd, Hasan er-Rai.<ref name=OConnor/> They were then entertained, as guests of the waqf, before returning on the seventh day triumphantly back to Jerusalem.<ref name=OConnor/>
James Finn, the British Consul in Jerusalem (1846–1863), described the "Neby Moosa pilgrimage" as follows: <blockquote>The Neby Moosa pilgrimages—to the reputed tomb of the prophet Moses, near the Dead Sea (on the West)—have been instituted so as to coincide with the Christian pilgrimages to the Holy Sepulchre, and the influx of devout Moslems was doubtless intended to counterbalance the effect of so many thousands of sturdy Christians being present in Jerusalem. The Moslems come from every part of the Mohammedan world—from India, Tartary, even to the confines of China, from all the countries of Central Asia, and also from Egypt, Nubia, Morocco, the Eastern shores of Africa, as well as from Arabia proper and the Turkish provinces in Europe and Asia.<br> These pilgrims—for the most part extremely fanatical, and in a high state of religious excitement—are a formidable and dangerous body of men. During the continuance of the Russian war these Moslem pilgrims were wrought up to an extra pitch of fervour and ostentatious demonstration. There was always danger lest, in the crowded streets and bazaars, through which they forced their processions, they might come into collision with some equally fervid pilgrims on the Christian side. In this case a passing fray might, in the twinkling of an eye, be turned into downright fight, and fight could scarcely end otherwise than in massacre. We always breathed more freely when the Moslem pilgrimages were over, and when their noisy drumming and shouting were at an end, and the usual quiet of Jerusalem was restored.<ref name=Finn>Finn (1878), pp. [https://archive.org/details/stirringtimesor02finngoog/page/n236/mode/2up 222-223]</ref></blockquote>
[[Image:NebiMusa1917.jpg|250px|right|thumb|Ottoman flags fly over the Nabi Musa procession for the last time, in 1917]]
As part of the mid-19th-century Ottoman modernisation and reform period, the newly created local council for Jerusalem was put in charge of organising the Nabi Musa festivities.<ref name=Halabi15>Halabi (2015), p. 139-161</ref> Its members, all of which belonged to the rich and influential families of the city, changed the main emphasis from the desert shrine to Jerusalem.<ref name=Halabi15/> The festival had taken its traditional shape since the start of the Ottoman era in the 16th century, but now it was restructured, with the main events focusing on the Haram ash-Sharif, with the district mufti of Jerusalem already playing a distinct role which would only increase later on.<ref name=Halabi15/>
In the late 19th century, the Ottomans appointed the al-Husayni family as official custodians of the shrine and hosts of the festival, though their connection with the cult may date back to the previous century. According to Yehoshua Ben-Aryeh, the governor of Jerusalem Rauf Pasha (1876–1888), was the first to attempt to exploit the festival to incite Muslims against Christians. Ilan Pappé offers a different view: <blockquote>'It is more likely, however, that the governor and his government were rather apprehensive of such an anti-Christian uprising as it could stir instability and disorder at a time when the central government was trying to pacify the Empire. This had been indeed the impression of the engineer (seconded to the Palestine Exploration Fund) Claude Conder. The Hebrew paper, ''Ha-havazelet'', at the time blessed the Ottoman government for imposing law and order in the Nabi Musa affair. The travelogues of Francis Newton testify as well to a peaceful execution of the ceremonies. Indeed, the Turkish government must have acted here against popular feelings, shared by the Husaynis as the masters of the ceremony that Nabi Musa was celebrated in the most unfavourable conditions for the Muslims. It was the iron fist imposed by the Turks that prevented the situation from deteriorating into an all out riot.'<ref name=Pappe>Pappé (2000</ref></blockquote>
The procession moved off from Jerusalem under a distinctive Nabi Musa banner which the Husaynis conserved for the annual occasion in their ''al-Dar al-Kabira'' (the Great House).<ref>Halabi (2015), p. 148</ref> On arriving at the shrine, the al-Husaynis and another rising Jerusalem family of notables (''A'ayan''), the Yunis clan, were required to provide two meals a day over the week for all worshippers.<ref name=Swede>Swedenburg (1999), pp. 137-138</ref> Once their vows were taken, or vows previously taken were renewed, they were offered to the festival. The priestly family conducting events would provide about twelve lambs, together with rice, bread, and Arab butter, for a communal meal every day.<ref name=Curtiss163/> It was customary to bring young boys aged five, six or older to the two major Palestinian annual pilgrimage sites of Nebi Musa and Nebi Rubin, where they would be circumcised.<ref name=Curtiss178>Curtiss (2004), p. [https://books.google.com/books?id=szr7DwAAQBAJ&pg=PA178 178]</ref> Sheep were sacrificed in front of the maqam door, and the blood of the victim{{clarify|reason=The passage is not clear: is the boy called a "victim"? Other snippets show that Curtiss uses the term for humans sacrificed. If he means the sheep, that would be quite an unusual choice of terms.|date=April 2021}} was smeared on the threshold.<ref name=Curtiss178/>
Writing in the early 20th century, Samuel Curtiss recorded that an estimated 15,000<ref>The Nabi Musa festival numbers compare well with similar popular events in a much more populous country like Egypt. There some 12,000 Arabs would trudge over the desert south of Cairo to visit, a regional saint’s birthday festival (''mulid'') in the 1880s. See Elizabeth Longford, ''A Pilgrimage of Passion,'' Alfred Knopf, New York 1980 p.240</ref> people from all over the country attended the Nabi Musa festival every year.<ref>Curtiss, p.163</ref>
===British period=== thumb|Nabi Musa pilgrimage (on the Temple Mount), before setting out from Jerusalem 1936 CE
For some years from 1919 onwards, pilgrims made their trek back from Jericho to Jerusalem to the sound of English military music.<ref>Henry Laurens, ''La Question de Palestine'', vol.1, Fayard, Paris, 2002 p.507</ref>
The anti-Jewish and anti-British 1920 Nebi Musa riots took their starting point during that year's Nebi Musa pilgrimage, with Arabs attacking Jews in the Old City of Jerusalem and causing several deaths.<ref name=Emma>{{usurped|1=[https://web.archive.org/web/20210419034109/https://palestine-family.net/the-sanctuary-of-nabi-musa/ Boltanski (2005)]}}</ref> The young Hajj Amin al-Husseini, who had held an anti-Zionist speech to the masses before the riots broke out, was pointed out by the British authorities as the principal instigator, which only helped him gain in popularity among the Arabs.<ref name=Emma/> After analysing the situation, the British took steps to appoint him Grand Mufti of Jerusalem, in the hope that he would help them maintain order in the future.<ref name=Emma/>
In 1921, while in the process of becoming Grand Mufti, Amin al-Husseini started redesigning the festival according to his view of the national interest of the Palestinian Arabs.<ref name=Halabi15/> A representative of the Jerusalem elites, he pursued a balancing act, avoiding direct confrontation with the British authorities, while transforming the festival from a religious one focused on the area between Nablus north of Jerusalem, and Hebron to its south, to a nationalist event of the entire British-ruled Palestine.<ref name=Halabi15/> By detaching Palestine from the Ottoman Empire and uniting several former distinct provinces under this new name, for which they organised both a civilian representation for its Arab inhabitants, and a religious one for the Muslim majority, the British had created the base and institutions for the development of a burgeoning national identity.<ref name=Halabi15/> Even Palestinian Christians came to Jerusalem during the festival to support the nationalist cause.<ref name=Emma/> Hajj Amin al-Husseini, as custodian of the Nabi Musa pilgrimage and as the head of the Supreme Muslim Council, became the architect of a new concept for the Nabi Musa festival, which he very energetically used as a tool for his national and political plans.<ref name=Halabi15/>
The 1922 census of Palestine does not mention Nabi Musa,<ref>{{Cite book |url=http://archive.org/details/PalestineCensus1922 |title=Palestine Census ( 1922)}}</ref> but the 1931 census lists Nabi Musa as home to three Muslims, all living in one house.<ref>{{Cite book |url=http://archive.org/details/palestine-census-1931 |title=Palestine Census 1931}}</ref> The 1938 village statistics lists Nabi Musa as having 967 residents (692 non-Jews and 275 Jews).<ref>{{Cite web |title=Village statistics, February 1938. |url=https://rosetta.nli.org.il/delivery/DeliveryManagerServlet?dps_pid=IE13978876 |access-date=2023-08-19 |website=rosetta.nli.org.il}}</ref> The 1945 village statistics lists Nabi Musa, along with the northern Palestine Potash Commission, as having 2,650 residents (1,330 Muslims, 1,270 Jews, 30 Christians, and 20 others).<ref>{{Cite web |title=Village statistics, April, 1945 {{!}} Palestine (1917-1948). Department of Statistics {{!}} {{!}} The National Library of Israel |url=https://www.nli.org.il/en/books/NNL_ALEPH990022497560205171/NLI |access-date=2023-08-19 |website=www.nli.org.il |language=en}}</ref>
In 1937, during the Arab revolt in Palestine, Hajj Amin al-Husseini had to flee the country.<ref name=Emma/> With the Mufti abroad and the revolt suppressed by the British Army, the festival shrunk in scale and lost the political dimension it had gained in the previous decades.<ref name=Emma/> The 1937 decline has not been reverted until the present day.
===Jordanian period=== During the 1948 Arab-Israeli war, Jordan took over and eventually annexed the West Bank in 1950. The Jordanian authorities were aware of the potential of the Nabi Musa festival of stirring Palestinian nationalist feelings and riots, and immediately after the 1951 assassination of King Abdullah I by a Palestinian Arab connected to the powerful al-Husayni family, which were also the custodians of Nabi Musa, they suspended the mass gathering in Jerusalem and the procession, allowing only for the celebrations at the desert sanctuary to be held.<ref name=Emma/>
===1967 and aftermath=== thumb|Spring 2022 aerial view of Nabi Musa [[File:NabiMusaJerichoJune142022 02.jpg|thumb|Moonrise of a Supermoon in June 2022]] [[File:NabiMusaJerichoJune142022 03.jpg|thumb|Sunset in June 2022]] After the 1967 Six-Day War, Israel occupied the West Bank. In 1987 the pilgrimage from Jerusalem to Nabi Musa was authorised again, but after the outbreak of the First Intifada in December, the festival was again prohibited.<ref name=visit>{{cite web |title= Nabi Musa |website= Visit-Palestine.net |date= 5 September 2017 |url= https://visit-palestine.net/en/jericho/nabimusa/ |access-date= 19 April 2021}}</ref>
Since 1995, control over the tomb itself has been allocated to the Palestinian National Authority.<ref name=Dumper>Dumper (2002), p. [https://books.google.com/books?id=MfTycKFWBGEC&pg=PA147 147]</ref>
After the Oslo Accords (1993, 1995), the Palestinian Authority took charge of organising the pilgrimage,<ref name=Emma/> but without any events taking place in Jerusalem. The festivities combine a nationalist and political, as well as a religious and traditional character.<ref name=Emma/>
Between 1997 and 2000 the festival did take place, but after the September 2000 outbreak of the Second Intifada, Israeli authorities banned it again until it being renewed in 2007.<ref name=visit/>
====Israeli settlement activity==== {{see also|Legality of Israeli settlements}} After 1967, Israel constructed several Israeli settlements in the West Bank near Nabi Musa, in addition to tourist sites, using Nabi Musa-owned land: *1977: 524 dunams for Almog<ref name=ARIJ7>ARIJ (2012), p. 7</ref> *1978: 968 dunams for Mitzpe Yeriho<ref name=ARIJ7/> *1980: 618 dunams for Vered Yeriho<ref name=ARIJ7/> *1980: 506 dunams for Beit HaArava<ref name=ARIJ7/> *472 dunams for the northern Dead Sea tourist beaches ("Attractzia")<ref name=ARIJ7/> *692 dunams for Dead Sea-North ponds<ref name=ARIJ7/> (now Og Reservoir for sewage treatment)<ref>[https://www.hagihon.co.il/Branches/Branch.aspx?nodeId=1349&branchId=832 Og Reservoir] {{Webarchive|url=https://web.archive.org/web/20220328075922/https://www.hagihon.co.il/Branches/Branch.aspx?nodeId=1349&branchId=832 |date=2022-03-28 }}, Hagihon Company Ltd. – Jerusalem Area's Water and Wastewater Utility. Accessed 14 October 2020.</ref> *1,147 dunams for tourist site "Lido Yehuda"<ref name=ARIJ7/>
After the 1995 accords, 1.7% of Nabi Musa's land was classified as the Palestinian enclaves of Area A' the remaining 98.3% are designated the fully Israeli-controlled territory of Area C.<ref name=ARIJ7/>
==Description== ===Shrine=== It is an enclosed structure composed of several other structures, topped with domes.<ref name=":0">{{Cite web |title=Nabi Musa - Madain Project (en) |url=https://madainproject.com/nabi_musa |url-status=live |archive-url=https://web.archive.org/web/20260324063216/https://madainproject.com/nabi_musa |archive-date=24 March 2026 |access-date=2026-04-16 |website=madainproject.com |language=en}}</ref>
=== Shrine of Hasan ar-Ra'ai === {{main|Shrine of Hasan ar-Ra'ai}} The large tomb two kilometres south of the maqam is traditionally identified as that of Moses' shepherd, Hasan al-Ra'ai.<ref name=OConnor/>
=== Sitna Aiesha === Sitna Aiesha (meaning our lady Aiesha) is another small maqam near the Nabi Musa complex.<ref name=":0" />
===Moses rocks=== Negev Bedouin tribes produced oil from the bituminous shale rocks found in the area around the shrine to Moses which they called "Moses rocks" ({{langx|ar|إِحْجَار مُوْسَى|Iḥjār Mūsā}}). The Bedouin not only shared in the belief surrounding the sanctity of the site, but further believed that God had blessed this place where Moses was buried with 'fire rocks' and water wells. Tawfiq Canaan, in his work ''Mohammedan Saints and Sanctuaries'' (1927), noted that the black rocks around the shrine would burn when placed in fire and were also used as amulets after being cut into square and triangular forms and inscribed with protective texts.<ref name=Canaan>Canaan (1927), p. [https://archive.org/stream/MohammedanSaintsAndSanctuariesInPalestine/Mohammedan%20saints%20and%20sanctuaries%20in%20Palestine#page/n120/mode/1up 110]</ref><ref name=Rabia>Abu-Rabia (2001), p. [https://books.google.com/books?id=kEJKW1IaynwC&pg=PA57 57]</ref>
==Gallery== <gallery perrow="5"> File:Main Gate Nabi Musa.jpg|Main gate File:Inscription plate at Nabi Musa main gate.jpg|Inscription plaque at the main gate File:Interior Nabi Musa.jpg|Interior File:Grave Nabi Musa 045.jpg|The cenotaph of Moses File:Name Board, nabi Musa.jpg|Trilingual sign, 1970 </gallery>
==Procession: old descriptions== [[Image:Jerusalem-nabi-moussa-april-1920.jpg|250px|right|thumb|Prelude to the 1920 Nebi Musa riots, Nabi Musa festival, Jerusalem, 1920]]
The journalist Philip Perceval Graves, the brother of the poet and mythographer Robert Graves, described the re-entry of worshipers from the countryside into Jerusalem as they passed through the Jaffa Gate in a book published in 1923:
<blockquote>As they entered the old city, the enthusiasm of the crowds reached its highest intensity. Men with the set blank stare of extreme excitement danced round and round, bareheaded, their long locks flying wildly as they revolved. . . Last came the green banner of Hebron surrounded by a guard of ten wiry swordsmen. Proudly they walked with their flag, until they came to where the narrow Street of David plunges down into the labyrinth of the old city. For the last time they whirled their bright blades above their heads and disappeared into the shadows of the streets.<ref name=Graves>Graves (1923), p. 97</ref></blockquote>
In ''Letters from Jerusalem: During the Palestine Mandate'' (1922–25), Eunice Holliday describes the procession to the Tomb of Moses in a letter to her mother as follows: <blockquote>"The procession was the queerest thing I have ever seen, a more disorganised affair you could not imagine, but then that is typical of the country. The people came along in batches, just a crowd with banner of silk, of all colours, then a crowd dancing - Arabic dancing is a joke - then a crowd singing and waving swords or sticks and, interspersed, groups of mounted police and soldiers to see there was no fighting. Quite the nicest part of the day was to see all the fellaheen (peasants from the villages) in their new clothes. The colours were wonderful, bright pink, purple or blue velvet coats, yellow dresses with embroideries in red and green et cetera, and all wore a white veil. It was a gorgeous sight [...]"<ref name=Holliday>Holliday (1997), pp. 22–23</ref></blockquote>
==Palestinian population== The census conducted in 1931 by the British Mandate authorities counted at Nabi Musa a population of three males in one house.<ref name=Census1931/>
The 2007 census undertaken by the Palestinian Central Bureau of Statistics (PCBS) registered a residential population of 309 in 65 housing units,<ref name="PCBS2007" /> a rise from 45 in 1997 and constituting a "Palestinian local development committee".<ref name="JMCC" />
In 2012, Nabi Musa has been defined as a "Palestinian locality in the Jericho Governorate" which "has no local authority; as the residents of the locality are nomads who keep moving from one area to another."<ref>ARIJ (2012), p. 4</ref>
==See also== *1920 Nebi Musa riots *Nabi Rubin *Religious significance of the Syrian region
==References== {{reflist|25em}}
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{{refend}}
==External links== {{commons category}} *[https://www.loc.gov/fedsearch/records.tkl?cclquery=Nebi+musa%20&start=1&id=target-ppoc.tkl&targets%5B%5D=ppoc&targets%5B%5D=recommend&alltargets=targets%5B%5D~ppoc|targets%5B%5D~webpages|targets%5B%5D~recommend|= Nabi Musa photographic gallery] *[http://www.palestineremembered.com/GeoPoints/al_Nabi_Musa_1072/index.html Welcome To al-Nabi Musa] at palestineremembered.com *[https://web.archive.org/web/20171113113648/http://vprofile.arij.org/jericho/images/english/An-Nabi-Musa_ap_en.jpg An Nabi Musa aerial photo], (ARIJ) *Survey of Western Palestine, Map 18: [http://www.iaa-archives.org.il/zoom/zoom.aspx?folder_id=93&type_id=6&id=8380 IAA], [http://commons.wikimedia.org/wiki/File:Survey_of_Western_Palestine_1880.18.jpg Wikimedia commons] *[https://www.manar-al-athar.ox.ac.uk/pages/collections_featured.php?parent=6338 Photos of Nabi Musa] from the Manar al-Athar photo archive *[https://collections.lib.uwm.edu/digital/collection/agsphoto/search/searchterm/nabi%20musa Photos of Nabi Musa in 1934] found within the Frederick Clapp collection of the American Geological Service Library, University of Wisconsin, Milwaukee.
{{Religious sites in Palestine}} {{Jericho Governorate|state=expanded}}
Category:Villages in the West Bank Category:Shrines in Palestine Category:Public holidays in Palestine Musa Category:Archaeological sites in the West Bank Category:Moses Category:Holidays based on the date of Easter Category:April observances Category:Judaean Desert Category:History of Jericho