On June 30, 2025, Salah Hussein Al-Houdalieh published a new study in Jordan Journal for History and Archaeology, Volume 19, Issue 2, titled "The Islamic Shrines in the Haifa District, Occupied Palestine" https://jjournals.ju.edu.jo/index.php/jjha/article/view/1991/1001. Throughout history, all human societies have developed unique religious beliefs that serve as the basis for their rituals and religious practices. These practices are aimed at establishing a connection with either multiple deities, as evident in polytheistic religions, or a singular deity, as observed in monotheistic religions. The Palestinian Arab community stands as a notable example of a group whose cultural context has embraced prevalent religious expressions. This is exemplified by their construction of shrines and their regular visits to them, which reflect their strong belief that the custodians of these shrines receive divine blessings generously bestowed upon individuals. The main objective of this research is to examine the Islamic shrines situated in the Haifa District. The findings of this investigation reveal a total of 105 shrines in this specific region. These shrines are categorized into six distinct types: architectural shrines, graves, caves, trees, water springs, and stone circles. Unfortunately, a significant number of these shrines have been subjected to destruction, leading to the loss of their unique characteristics. This study primarily relies on a review of relevant literature and field visits to the aforementioned shrines. The goals of this study are to evaluate the current physical condition of these shrines and shed light on the infringements by Israeli authorities.
Islamic maqams (shrines), in their diverse architectural and functional forms, represent a significant category of cultural and religious landmarks that affirm the Arab and Islamic identity of the Haifa district. The enduring presence of these shrines in the collective memory of local Palestinian communities—reflected in individual and communal visits for religious, spiritual, and cultural purposes—signals the continuation of a deeply rooted popular religious tradition. This tradition is historically situated and doctrinally embedded within centuries of Islamic heritage.
Since 1948, however, the majority of Islamic shrines in the Haifa district have experienced systematic processes of erasure, including destruction, neglect, desecration, and appropriation. Many shrines have been demolished; others have been repurposed for uses entirely disconnected from their original religious or cultural significance. Access to the few remaining shrines is often severely restricted, particularly for Palestinians, limiting their ability to maintain, restore, or even visit these sites. These practices reflect a broader policy framework implemented by the "State of Israel" aimed at reshaping the cultural and historical landscape—severing displaced communities from their ancestral heritage and imposing a redefined historical narrative that obscures the Arab and Islamic presence in the region.
Although Islamic shrines—recognized internationally as cultural properties—are afforded explicit protection under numerous international treaties, conventions, and humanitarian laws, especially in the context of armed conflict, the "State of Israel" has repeatedly failed to uphold these legal obligations. Such actions not only violate established international norms but also undermine the collective global commitment to the preservation of cultural heritage as a universal human responsibility.
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