The Palestinian landscape is dotted with hundreds of maqams, many of which date back to the medieval Islamic period, with traditions often reaching into antiquity. This list is derived primarily from the seminal work of Tewfik Canaan, whose ethnographic documentation in the early 20th century remains a cornerstone for the study of Palestinian folk religiosity and sacred geography. These shrines—ranging from the Maqam Nabi Musa near Jericho to the Maqam Sheikh al-Katanani in Holon—were historically visited during seasonal festivals (mawasim), served as local pilgrimage sites, and functioned as territorial markers or tribal symbols. Today, while some remain active places of reverence, others have been damaged, repurposed, or are under threat due to ongoing geopolitical changes.

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Maqam Nabi Yaqin
The Maqam Nabi Yaqin (مقام النبي ياقين), located in the region of Yibna (Yavne), is traditionally attributed to a prophet named Yaqin, whose identity remains unclear in classical Islamic texts. The name may derive from the Arabic word for "certainty" (yaqīn), possibly symbolizing a spiritual virtue rather than a historical figure. According to Canaan and others, the site was locally venerated and associated with fertility and oath-taking practices. The maqam was a prominent local landmark before depopulation in 1948.

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Maqam Nabi Musa
The Maqam Nabi Musa, located in the Judean desert between Jerusalem and Jericho, Maqam Nabi Musa is traditionally believed to be the burial site of Prophet Moses, although Islamic tradition generally holds that the exact site of his grave is unknown. The structure was built by the Ayyubid sultan al-Malik al-Ẓāhir Baybars circa 1269 CE. It served both as a pilgrimage site and a symbolic assertion of Muslim identity, especially during the annual Mawsim Nabi Musa pilgrimage, which became a significant social and political event during the Ottoman period and British Mandate.

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Maqam sheikh Sheiban
The Maqam sheikh Sheiban (مقام الشيخ شيبان), noted by Canaan, is located in the area of modern-day Lod or its surroundings. Sheikh Sheiban appears to have been a local saint or tribal figure with no known association in broader Islamic hagiography. The shrine likely functioned as a local wali tomb, serving agricultural and communal ritual purposes, such as rain prayers and oath-making.

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Maqam sheikh al-Katanani (Holon)
The Maqam sheikh Katanani (مقام الشيخ القطناني), situated in Holon, this maqam is attributed to Sheikh al-Katanani, likely a member of a North African (al-Katānī) Sufi lineage or family settled in the Levant. Prior to 1948, the site was associated with local Palestinian Muslim traditions and functioned as a shrine visited for intercession. The structure remains in Holon but has undergone physical changes and is no longer in religious use.

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Maqam Nabi Shiyath (Bashshit)
The Maqam Nabi Shiyath (مقام النبي شيت), located in the former village of Bashshit (near modern-day Gederot), this shrine is dedicated to Nabi Shiyath—an Arabic rendering of Seth, son of Adam. While Seth does appear in Islamic tradition, there are no established historical sources linking him to this particular site. Local custom treated the maqam as sacred, and it was used for vows and seasonal rituals prior to the depopulation of Bashshit in 1948.

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Maqam Saleh (Acre)
The Maqam Nabi Saleh, attributed to Nabi Saleh is located near Acre, although no textual sources link the historical Prophet Ṣāliḥ directly to this region. Like many such shrines, the attribution is likely symbolic. The structure was an active site of rural devotion and may reflect local interpretations of Qur'anic narratives tied to land and lineage.

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Maqam Nabi Yushu (Galilee)
The Maqam Nabi Yushu or the shrine of Nabi Yūshuʿ, corresponding to Joshua son of Nun, is located in the Upper Galilee near the village of Kifl Harith (sometimes confused with the West Bank site). Joshua is a prominent figure in Islamic tradition as the successor of Musa. The site in Galilee had long-standing local significance and was a focus of regional devotion. It remains in varying states of preservation depending on location.

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Maqam Sheikh Ahmad el-Dajani (Jerusalem)
The Maqam Sheikh Ahmad Dajani, located in Jerusalem, this shrine is named for Sheikh Ahmad al-Dajjani, a historical figure belonging to the notable Dajjani family who served as custodians of religious endowments (awqāf) in the city. The structure reflects the Sufi presence in Ottoman-era Jerusalem and the influence of familial saint veneration tied to civic-religious offices.

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Maqam Imam Ali (Ramla)
The Maqam Imam Ali This site, located in Ramla, is attributed to Imam Ali ibn Abi Talib, though no historical records place him in Palestine during his lifetime. The maqam is either symbolic or belongs to a local notable person or even a commemorates funerary and represents veneration of the Caliph’s virtues. It likely developed under Shiʿa or Sufi influence, functioning more as a devotional than a historical site.

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Tomb of Benjamin
The Maqam Nabi Bin Yamin, located near Kfar Saba, this shrine is traditionally identified with Benjamin, youngest son of Jacob and full brother of Joseph. While no definitive Islamic source fixes Benjamin’s burial in Palestine, the shrine was part of a regional network of maqams linked to the Banī Isrāʾīl. It remained a site of visitation for local Muslim communities before 1948.

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Maqam Dhul Kifl (Tirat Yehuda)
The Maqam Dhul Kifl, this shrine, situated near the depopulated village of Tirat Yehuda, is attributed to Dhul-Kifl, a figure mentioned briefly in the Qur’an and often equated with the biblical Ezekiel. Like other maqams, its attribution likely reflects local oral traditions rather than established textual links. It was among the rural shrines that blended scriptural association with local spirituality.

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Tomb of Nabi Akasha
The Nabi Akasha, located in west Jerusalem, the tomb of Nabi Akasha has unclear origins. It was possibly dedicated to Ukasha ibn Mihsan, a companion of the Prophet Muhammad, though no historical evidence supports his burial in Palestine. The site gained importance as a Sufi center in the Ottoman period and became associated with apotropaic practices. Today, it is enclosed within a cemetery area and partially preserved.

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Maqam Nabi Jibrin (Beit Jibrin)
The Maqam Nabi Jibrin is located in the ruins of Bayt Jibrin, historically Eleutheropolis. The name links it to Jibril (Gabriel), the archangel. While no Islamic tradition identifies Jibril’s resting place on earth, the maqam reflects widespread veneration of Gabriel as a patron of prophecy. The site is likely symbolic and marked by syncretic continuity over earlier religious locations.

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Tomb of Hassan al-Raayi (Nabi Musa)
The tomb or Maqam Hassan al-Raayi (مقام حسن الرعيعي), situated within the broader Nabi Musa complex, this tomb is attributed to Hassan al-Raayi (“the shepherd”), a local figure revered for his piety. Tewfik Canaan notes the importance of such figures in regional spirituality, often blending folk saint traditions with broader Islamic themes of pastoral innocence and divine favor.

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Tomb of Nabi Sawarka
The tomb or Maqam Nabi Suraka (مقام النبي سراقة) is located in southern Palestine and is dedicated to Nabi Surāqa, possibly a local rendering of the name Suraqah ibn Mālik, a companion of the Prophet. However, there is no solid textual tradition associating him with this site. The maqam reflects the common practice of sacralizing land through association with righteous figures, whether historical or mythicized.