Introduction

Since the beginning of human history, mountains and hills have attracted the attention of individuals and communities the world over. Numerous peaks became renowned as sacred places both in their own right or as the backdrop for famous events. In our region the remains of many ancient mountaintop altars and temples have been revealed in archaeological excavations and the mountains and peaks of the Holy Land remain important sites of pilgrimage for the adherents of the three monotheistic faiths.

The relative closeness of mountain summits to the heavens, coupled with the widely held belief that God exists in the celestial world made these high points ideal for religious evocation. A random selection of mountains in the region, such as Mount Carmel, Mount Tabor, Mount of Olives, Mount Gerizim and Mount Nebo, clearly illustrates the extent to which these mountains have affected the minds and faith of believers. The Abrahamic traditions describe the mountains as places where prophets heard God's instructions and received his Holy Scripture. Moses received the Law on Mount Sinai; Jesus ascended to heaven from the Mount of Olives, as did Mohammad from Mount Moriah, also known as al-Haram al-Sharif.

Mountains also provided a focal point for commemorating events related to more than one of the Abrahamic traditions. For example, Mount Carmel is revered by Jews, Christians, and Muslims alike for its association with the prophet Elijah.

In addition to their holiness, the region's mountains were also strategic vantage points, valued for their military significance in overlooking major trade routes and settled territories.

All the nations of the world show great attachment and pride in their distinctive family lineage, all the more so when the founder of the clan, community, or nation is remembered as a famous political figure, spiritual leader or prophet.

In this region, the narrative of the patriarch Abraham provides a shared legacy of coexistence for the area's nations and religions that is commemorated at a wide variety of sites and holy places. As both the founder of monotheism and the spiritual father of the three monotheistic religions, Abraham is honoured and revered as the shared ancestor of Jews, Christians, and Muslims. In Muslim tradition, Abraham is known as “al-Khalil ar-Rahman,” the Beloved of God. While some differences exist in the description of Abraham's life and deeds in the traditions and scriptures of the three religions, the overarching commonality in the narrative is a legacy of unity, shared heritage and family.

Abraham's travels throughout the region constitute a great part of his recorded activities. Sites mentioned in Biblical and Islamic texts in association with Abraham are considered holy by their religious adherents and have been honoured with the construction of special shrines and the performance of pilgrimage rites. Examples include the city of Hebron (al-Khalil in Arabic; Hevron in Hebrew) where Abraham and his close family members are buried; Beer Sheva (Seven Wells or Well of the Oath) in the Negev where Abraham settled; and Maqam Ayyub, (Biblical Ai) where Abraham and his nephew Lot went their separate ways, according to a tradition in the Book of Genesis.

Formalized temples and other places of worship are known from earliest times, yet in the Late Roman, Byzantine, and early Islamic period, elaborate places of worship were constructed throughout the region, both in the large cities and smaller villages and towns.

The architectural development of these places of worship and their elaborate ornamentation must be seen in the context of the rise in the institutionalism of the religions, namely, the widespread replacement of the Jewish Temple by worship in synagogues throughout the Jewish world from the end of the first century CE; the establishment of Christianity as the official religion in the Byzantine Empire in the fourth century and the construction of public church structures; and the coming of Islam in the seventh century, with the establishment of congregational mosques. The proliferation of these ancient places of worship illustrates the diversity of the region's cultural heritage.

Among the many notable examples is the impressive Baram synagogue in the Galilee, dated to the end of the fourth or the beginning of the fifth century. This two-storey synagogue was built from basalt stone.

The Church of the Nativity in Bethlehem, one of the oldest and most famous shrines in the Christian world, is constructed over the grotto believed to be the birthplace of Jesus. The site is considered sacred by both Christians and Muslims.

Al Hussieni Mosque in Amman is the oldest functioning congregational mosque in the region. Its original structure was built in 640 CE, according to tradition, by Omar Ibn al-Khattab, the second Caliph of Islam.

Many prominent figures in our region’s history have left enduring impressions, on both their own and on other nations' religions and cultures. Three linked 12th-century personalities—Salah al Din, the Rambam, and Richard the Lionheart—typify this phenomenon.

Salah al Din (1137-1193), the founder of the Ayyubid Dynasty, defeated the Crusader forces at Hittin in 1187. He had a reputation for great courage, strength, justice, and religious tolerance, clearly seen in his relationships with Crusader leaders, such as Richard the Lionheart, and with the eminent Jewish doctor and philosopher, Moses Ben Maimon (Rambam) (1135-1204), physician to Salah al-Din’s court.

It is widely believed that Islam's tolerant attitude towards Jews and Christians and Salah al Din’s close relationship with Moshe Ben Maimon influenced his attributed decision in 1190 to permit the Jewish people to return to Jerusalem and the Holy Land. The Rambam, as he willed, was buried near Tiberias.

Richard I of England (1157-1199) known as the Lionheart, commanded the Crusader armies in their attempt to retake Jerusalem from Salah al Din's forces in the Third Crusade. Tradition holds that at one point Richard suggested that his sister marry Salah al Din's brother, at another stage, Salah al Din offered the services of his court physician to the injured King. The Treaty of Ramla in 1192, which sealed Salah al Din's victory, specifically ensured the access to Jerusalem by Christian pilgrims.

The interaction of these three personalities left a strong imprint on the history of our region and on the cultural and religious mosaic of Jerusalem.

Throughout the centuries, the places of activity and burial sites of prophets, judges, and leaders from the Bible, the New Testament, and the Koran have evolved into visitation and pilgrimage sites.

One such shrine is the traditional tomb of the prophet Jethro, the father-in-law of Moses, located in the lower Galilee, near Hittin. For many years the place served as a pilgrimage site for Muslims, Druse, and Jews alike. In recent times, it has predominantly served the Druse population who view it as a central holy place. Jethro is also memorialized at the "tomb of Jethro", in Wadi Shu'ayb, near Salt, northwest of Amman.

Another place of shared tradition is the burial place of the Prophet Samuel, which was identified in the Crusader Period, and possibly earlier, to the north-west of Jerusalem on a hill over 850 metres above sea level. During the Crusader Period, a church was built there. Later, the site became a mosque with a maqam, and the burial cave marking the tomb of Samuel became an important shrine for Jewish visitation.

The tomb of the venerable companion Abu Ubeida Amer bin Al-Jarrah, a Companion to the Prophet Mohammed and one of the first converts to Islam, is in the central Jordan Valley. The Prophet Mohammed identified him as one of the “Blessed Ten” and named him “The Trustee of the Nation.”

As can be seen in these representative sites, the widespread honour accorded to the bearers of prophetic messages greatly contributed to the shaping of cultures and societies throughout the region.

Throughout the millennia, tombs in our region have varied greatly in size, location, and construction from a small collection of stones or simple chambers hewn in the bedrock carving, to elaborate domed chambers or standing monuments. Numerous tombs attributed to prophets are considered holy and shared by the three Abrahamic faiths. With the increase in religious pilgrimages, many Biblical and Islamic figures' tombs became travel destinations for local and foreign pilgrims.

David's Tomb in Jerusalem hosts Jewish, Christian and Muslim pilgrims throughout the year. Others, such as Rachel's tomb near Bethlehem, Joseph's Tomb near Nablus, and the Ibrahimi Mosque or Cave of the Patriarchs in Hebron, frequently exchanged hands throughout history with changing political powers and became contested sites whose sovereignty was a source of conflict.

In Jordan, the Cave of the Seven Sleepers, connected with a parable recounted in Christian sources and the Koran, is considered holy to both Christians and Muslims. The cave itself dates back to the Roman period and consists of numerous burial chambers, remains of a chapel and two mosques from the Islamic period.

In some cases a single tomb is identified with three different figures of importance to the three faiths. On the Mount of Olives in Jerusalem Muslims believe a tomb to be that of Rabi’a al-‘Adawiya, a celebrated Sufi teacher. The Christian tradition attributes this grotto to St. Pelagia of Antioch, who lived and died in Jerusalem in the fifth century, while Jewish tradition holds that the tomb belongs to the Prophetess Hulda, who lived in Jerusalem in the sixth century BCE.