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Nabi Musa (Arabic: نبي موسى‎, meaning the "Prophet Moses",[2] also transliterated Nebi Musa) is the name of a site in the West Bank believed to be the tomb of Moses. It is also the name of a seven-day long religious festival that was celebrated annually by Palestinian Muslims, beginning on the Friday before Good Friday in the old Greek Orthodox calendar.[3] Considered "one of the most important Muslim pilgrimage in Palestine",[4] the festival centered on a collective pilgrimage from Jerusalem to what was understood to be the Tomb of Moses, near Jericho.
According to a census conducted in 1931 by the British Mandate authorities, Nabi Musa had a population of 3 males, in 1 house.[5] A Palestinian village with the same name lies close to the site.[1] In 2007, according to the census by the Palestinian Central Bureau of Statistics (PCBS), it had a residential population of 309.[6]
History
The Jerusalem-Jericho road was one of the primary routes used by Mediterranean Arabs to make a pilgrimage to Mecca. The great, many-domed building which marks the Mausoleum of Moses was located at what would be have marked the end of the first day's march in that direction. Originally, it was simply a point from which pilgrims could look across the Jordan Valley and catch a glimpse of Mount Nebo where (as suggested by the Hebrew Bible) the tomb of Moses was thought to be located.[7] It appears to have become a fixed point in the local Muslim calendar from the time of Saladin.[8] In 1269 the Mamluk sultan Baibars al-Bunduqdari built a small shrine here, as part of a general policy he adopted after conquering towns and rural areas from Lebanon down to Hebron from the Crusaders. The shrines were mostly dedicated to biblical prophets and the companions of Mohammed, and their maintenance was funded by an 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.[9]
Baibars al-Bunduqdari's constructive piety set a precedent for others. Over the late medieval period, hostels for travellers were built on adjacent to the shrine, and the hospice in its present form was completed in the decade between 1470 and 1480. 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 Arab reverence of saints (walis).
Ottoman Turks, around 1820, restored the buildings, which had, over the previous centuries, fallen into a state of dilapidated disrepair. In addition, they promoted a festive pilgrimage to the shrine that would always coincide with the Christian celebration of Easter, giving Muslims a way to celebrate during the time that their Christian neighbors were celebrating. This 'invention of tradition', as such imaginative constructs are called,[10] 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.[11][12]
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 large tomb two kilometres south, identified as that of Moses' shepherd, Hasan er-Rai, They were then entertained, as guests of the waqf, before returning on the seventh day triumphantly back to Jerusalem.[13]
In the late 19th century, the Ottomans appointed the al-Husayni clan 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:
'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.'[14]