Al-Haram al-Ibrahimi, known as the Cave of Patriarchs in Jewish tradition, is a cluster of caves situated in the heart of the historical city of al-Khalil (Hebron). These caves are believed to be the final resting place of the forefathers of the three monotheistic religions- Abraham, Isaac, Ya’qub- and their wives. The site holds significance as the second holiest place in Palestine after the al-Aqsa Sanctuary.
The site comprises a large rectangular building, a substantial wall constructed from finely cut stone blocks, and two Mamluk minarets. The compound encompasses a large double chamber cave, accessible through three entrances located inside the building.
The current structure, built during the Crusader period, is a Romanesque-style church bearing early Gothic elements. In 1187, Salah al-Din al-Ayyubi (Saladin) reclaimed the city under Islamic control and renovated the mosque. The Ayyubid renovations aimed to re-Islamise the site by the addition of a mihrab (a niche in the wall of a mosque that indicates the praying direction to Mecca) decorated with golden mosaic and the introduction of a wooden minbar (the pulpit from which the Islamic sermon (khutbah) is delivered). The Minbar of al-Khalil, also known as Minbar Salah al-Din, is, in fact, a Fatimid minbar commissioned by Badr al-Din al-Jamali in 1092 for the Mosque of al-Hussien in Ashqelon. The minbar is the sole surviving remnant of the shrine and is one of the oldest wooden minbars still in use in the Islamic world.
During the Mamluk and Ottoman periods, the mosque underwent several conservation and renovation efforts. Under the reign of al-Nassir Muhamad Ibn Qalawun, a marble-domed structure was built above the grotto (al-Ghar al-Sharif), which is believed to contain the graves of the prophets Ibrahim and Ya’qub (peace be upon them) and their wives. The bronze door knockers and decorations bear the names of various Mamluk sultans. The Ottoman presence is clearly visible through the paintings displayed along the central aisle and the intricate tile decorations in the different areas of the building.
A nineteenth century account by a European traveler highlights the ongoing Muslim maintenance and interest in the site stating that “all the sepulchers of the patriarchs are covered with rich carpets of green silk, magnificently embroidered with gold; those of the wives are red, embroidered in like manner. The sultans of Constantinople furnish these carpets, which are renewed from time to time.” The employment of green silk which can still be seen today, is associated with the house of the Prophet ﷺ.
Al-Haram al-Ibrahimi today
The Al-Haram al-Ibrahimi, situated in the occupied West Bank, has been subject to Israeli control since 1967. Throughout Israel’s occupation of the West Bank, efforts to promote Jewish identity and presence at the Haram have persisted, commonly referred to as Judaisation. These efforts include significant events such as the initial entry of Israeli forces into the sanctuary in 1967, the destruction of the major entrance connecting the Haram with the Jewish settlement of Kiryat Arba in 1968 to facilitate Jewish access, and the conversion of a substantial portion of the Haram into a synagogue in 1978. These actions by Israel are employed as a political strategy to assert control over Palestinian territories and resources and serve as a pretext for the continuation of settlements, actions that contravene international law.
On February 25, 1994, Baruch Goldstein, an Israeli settler, entered the main prayer hall of the Haram armed and dressed in his army uniform. Goldstein proceeded to open fire, killing 29 Muslims and injuring an additional 125, including children. Following this brutal act of terrorism, Israel partitioned the building into two sections, designating one section for Muslims and the other for Jews, thus ‘awarding’ Jews with 61% of the holy site in the occupied city.
In 2010, the Israeli Prime Minister, Netanyahu, provoked international attention by proclaiming the site as an integral part of Israel’s national heritage sites. This action prompted UNESCO to include the matter in the provisional agenda of its 184th session. During this session, discussions centered on the status of the site, ultimately resulting in a declaration that stated,
“Confiscation and developments of Palestinian heritage sites and cultural property by Israel is prohibited under customary international law and UNESCO conventions and protocols, including several that Israel has signed. Thus, Israel is directly violating its international commitments, which prohibit it from unilaterally developing and promoting Palestinian sites. In addition, it continues to deny Palestinians access and use of their historic places of worship and cultural heritage properties. The illegal activities and development of the sites, along with the revenues Israel generates, are part and parcel of Israel’s illegal settlement enterprise.”
In 2017, UNESCO designated Hebron’s old city as a Palestinian world heritage site while also placing it on the “in danger” list. This inclusion on the list allows for the immediate allocation of assistance from the World Heritage Fund and serves as a signal to the international community about the precarious state of the site. In response to this decision, Netanyahu dismissed it as “another delusional UNESCO decision” and said Israel would “continue to guard the Cave of the Patriarchs, to ensure religious freedom for everybody and … guard the truth”. (There was a similar reaction by Israel in September 2023 when Tell es-Sultan in Jericho was designated as a World Heritage Site in Palestine.)
Currently, two of the three entrances to the building are used by Jews and Muslims respectively, while the third entrance remains closed. Jews are granted access to the site with minimal or no security checks, while Muslims encounter varying levels of accessibility, often subject to Israeli checkpoints and road barricades.
As Israel maintains full control over the site, it imposes numerous restrictions on the Muslim authorities of the city, primarily the waqf (religious endowment), as well as on Muslim worshippers. To avoid disrupting Jewish worshippers, the call to prayer (adhaan) is not held on Friday evenings and during daytime on Saturdays. Furthermore, during Jewish holidays, the entire complex is reserved exclusively for Jewish worshippers. These measures reflect the imposition of control and limitations on the religious practices and freedom of worship of Muslims at the Haram, which is a consequence of Israel’s authority over the site.
I first visited the site in the summer of 2022. My journey took me from within the 48 territories, across the green line, and into the Occupied West Bank. As I made my way towards the city of al-Khalil and al-Haram al-Ibrahimi, I was captivated by the lush, green Palestinian mountains. However, these scenic views were often interrupted by screens of wire obstacles and concertina wires, serving as stark reminders of the harsh occupation that casts a shadow over the city. Further along my journey, I encountered military checkpoints, each one adding another layer to the complex reality of the region.
Initially, Waze navigation system, completely unaware of my Arab identity, had guided me to enter al-Khalil through the Jewish-only settlement of Kiryat Arb’a. However, upon arriving at this illegal settlement, I encountered what would become the first checkpoint of my journey. Here, I was stopped and asked to turn away from that route. Once I had finally entered the city, I had to pass through two military search points in order to enter the Haram. The first checkpoint was relatively straightforward with no questioning involved, but the second was more thorough, requiring me to present my ID. Carrying an Israeli ID and being fluent in Hebrew meant that I could enter the site with relative ease. However, for millions of Palestinians in the West Bank, Gaza, and the diaspora, this experience would have been profoundly different, and in many cases, even impossible.
As I entered the Haram, a poignant contrast unfolded before me. Despite the division of the space into Jewish and Muslim sections, the echoes of Hebrew prayers resonated distinctly within the “Muslim section.” In the Muslim section, the presence of the blessed Fathers is deeply felt, yet it was undeniably overshadowed by a pervasive sense of fear brought about by the presence of settlers and the military.
During my visit, the mosque staff kindly shared with me some of the recent challenges they’ve encountered in their ongoing struggle to preserve the Muslim and Arab presence within the Mosque. Notably, they discussed the recent limitations placed on the adhaan. The Israeli occupation authorities had completely forbidden the Maghrib call for prayer to avoid disturbing Jewish prayers. They informed me that the call for prayer now emanates from a room within the 61% of the site under Jewish control, raising concerns that this location may be changed in the future. Such a change would further restrict access to this sacred space, potentially leading to its irreversible loss.
The events currently unfolding at al-Haram al-Ibrahimi serve as a microcosm, encapsulating the essence of Palestinian struggles, apprehensions, and potentially, their future trajectory. The ongoing injustice and erosion of authority reflect, on a smaller scale, the broader challenges faced by an entire nation in their quest for control over territory, preservation of historical heritage, the sanctity of their faith, and the shaping of their destiny.
In fact, the term “Hebronisation” has gained prominence within the context of Palestine and Israel, describing the enforced interactions between Palestinian communities and Jewish settlers across various Arab and Palestinian cities. It accentuates the hardships Palestinians endure while striving to safeguard their rights and heritage amidst the expansion of settlements. This terminology also highlights the recurring cycle of violence and conflict that often engulfs Palestinians, with frequent clashes and confrontations resulting in casualties, death and deepening distrust.
Al-Khalil and its Haram have become synonymous with the epicentre of a regime promoting Jewish-supremacist ideals, akin to an apartheid system in its Israeli manifestation. Many Palestinians are deeply concerned that what unfolds today within al-Khalil’s Haram may foretell future developments within Jerusalem’s sacred esplanade, the al-Aqsa compound, heightening fears and tensions further.
Edited by Ameena Barhoum
