Jordan Map & Sites

A host of prophets graced Jordan by living in or traveling through Jordan, these include Nuh (Noah), Lut (Lot), El-Khedr (St. George), Ibrahim (Abraham), Ilyas (Elijah), Hud, Shu'ayb (Jethro), Yosha' (Joshua) his tomb near Salt, Musa (Moses) the site of his death on Mount Nebo, Harun (Aaron) his tomb in Petra, Dawud (David) his Shrine in Mazar Al-Shamali near Kerak, Sulayman (Solomon), Ayyub (Job), Yahya (John), Eesa (Jesus), and prophet Mohammad, Peace and blessing be upon them All.Jordan Map & Sites

A host of prophets graced Jordan by living in or traveling through Jordan, these include Nuh (Noah), Lut (Lot), El-Khedr (St. George), Ibrahim (Abraham), Ilyas (Elijah), Hud, Shu'ayb (Jethro), Yosha' (Joshua) his tomb near Salt, Musa (Moses) the site of his death on Mount Nebo, Harun (Aaron) his tomb in Petra, Dawud (David) his Shrine in Mazar Al-Shamali near Kerak, Sulayman (Solomon), Ayyub (Job), Yahya (John), Eesa (Jesus), and prophet Mohammad, Peace and blessing be upon them All.

Interactive Map of Jordan

Entrance Gate

South Wall, Azraq, Jordan

Azraq's major claim to fame seems to be that T. E. Lawrence spent a rain-soaked and very uncomfortable winter here in 1917 . 

Located 90km east of Jordan in what was once a large oasis, the Roman fort was built in the 3d century and rebuilt under the Ayyubids in 1237. Its three-ton basalt doors 

 were reported by Lawrence to shake the entire wall when slammed shut. The gate forms a right angle with the south wall for security; a machicolation and several arrow slits guard it from above.

Although the Sykes-Picot Agreement was modified considerably in practice, it established a framework for the mandate system which was imposed in the years following the war. Near the end of 1918, the Hashemite Emir Faisal set up an independent government in Damascus. However, his demand at the 1919 Paris Peace Conference for independence throughout the Arab world was met with rejection from the colonial powers. In 1920 and for a brief duration, Faisal assumed the throne of Syria and his elder brother Abdullah was offered the crown of Iraq by the Iraqi representatives. However, the British government ignored the will of the Iraqi people. Shortly afterward, the newly-founded League of Nations awarded Britain the mandates over Transjordan, Palestine and Iraq. France was given the mandate over Syria and Lebanon, but had to take Damascus by force, removing King Faisal from the throne to which he had been elected by the General Syrian Congress in 1920.

In November 1920, Emir (later King) Abdullah led forces from the Hijaz to restore his brother’s throne in the Kingdom of Syria. However, the French mandate over Syria was already well planted, and Emir Abdullah was obliged to delay his pan-Arab goals and focus on forming a government in Amman. Since the end of the war, the British had divided the land of Transjordan into three local administrative districts, with a British “advisor” appointed to each. The northern region of ‘Ajloun had its administrative center in Irbid, the central region of Balqa was based in Salt, and the southern region was run by the “Moabite Arab Government,” based in Karak. The regions of Ma’an and Tabuk were incorporated into the Kingdom of the Hijaz, ancestral home of the Hashemites. Faced with the determination of Emir Abdullah to unify Arab lands under the Hashemite banner, the British proclaimed Abdullah ruler of the three districts, known collectively as Transjordan. Confident that his plans for the unity of the Arab nation would eventually come to fruition, the emir established the first centralized governmental system in what is now modern Jordan on April 11, 1921

Left to right: King Ali of the Hijaz, King Abdullah of Jordan, Crown Prince (later King) Talal of Jordan, Abdul llah (Regent of Iraq), circa 1937.

© Royal Hashemite Court Archives

King Faisal I, meanwhile, assumed the throne of the Kingdom of Iraq in the same year. The Hashemite family ruled Iraq until King Faisal’s grandson King Faisal II and his immediate family were all murdered in a bloody coup by Nasserist sympathizers led by Colonel Abdel Karim Qassem on July 14, 1958. The Hashemites suffered another major blow in 1925, when King Ali bin al-Hussein, the eldest brother of Abdullah and Faisal, lost the throne of the Kingdom of the Hijaz to Abdel Aziz bin Saud of Najd. The loss, which was brought about by a partnership between Ibn Saud and followers of the Wahhabi movement, led to the establishment of the Kingdom of Saudi Arabia and brought to an end over one thousand years of Hashemite rule in Mecca.

Emir Abdullah soon succeeded in loosening the British mandate over Transjordan with an Anglo-Transjordanian treaty. On May 15, 1923, Britain formally recognized the Emirate of Transjordan as a state under the leadership of Emir Abdullah. This angered the Zionists, as it effectively severed Transjordan from Palestine and so reduced the area of any future Jewish national home in the region. The treaty stipulated that Transjordan would be prepared for independence under the general supervision of the British high commissioner in Jerusalem, and recognized Emir Abdullah as head of state. In May 1925, the Aqaba and Ma’an districts of the Hijaz became part of Transjordan.

The period between the two world wars was one of consolidation and institutionalization in Transjordan. Abdullah sought to build political unity by melding the disparate Bedouin tribes into a cohesive group capable of maintaining Arab rule in the face of increasing Western encroachment. Abdullah realized the need for a capable security force to establish and ensure the integrity of the state in defense, law, taxation, and other matters. Accordingly, he set up the fabled Arab Legion as one cornerstone of the fledgling state. The Arab Legion was set up with assistance from British officers, the most well-known of whom was Major J. B. Glubb.

Although the Arab Legion provided Emir Abdullah with the means of enforcing the authority of the state throughout Transjordan, he realized that true stability could only be realized by establishing legitimacy through representative institutions. Hence, as early as April 1928 he promulgated a constitution, which provided for a parliament known as the Legislative Council. Elections were held in February 1929, bringing to power the first Legislative Council of 21 members. The Legislative Council was guaranteed advisory powers, and seven of its 21 members were appointed

Between 1928 and 1946, a series of Anglo-Transjordanian treaties led to almost full independence for Transjordan. While Britain retained a degree of control over foreign affairs, armed forces, communications and state finances, Emir Abdullah commanded the administrative and military machinery of the regular government. On March 22, 1946, Abdullah negotiated a new Anglo-Transjordanian treaty, ending the British mandate and gaining full independence for Transjordan. In exchange for providing military facilities within Transjordan, Britain continued to pay a financial subsidy and supported the Arab Legion. Two months later, on May 25, 1946, the Transjordanian parliament proclaimed Abdullah king, while officially changing the name of the country from the Emirate of Transjordan to the Hashemite Kingdom of Jordan.

The Islamic Periods and the Crusades

The Ottoman Empire

The four centuries of Ottoman rule (1516-1918 CE) were a period of general stagnation in Jordan. The Ottomans were primarily interested in Jordan in terms of its importance to the pilgrimage route to Mecca al-Mukarrama. They built a series of square fortresses—at Qasr al-Dab’a, Qasr Qatraneh, and Qal’at Hasa—to protect pilgrims from the desert tribes and to provide them with sources of food and water. However, the Ottoman administration was weak and could not effectively control the Bedouin tribes. Over the course of Ottoman rule, many towns and villages were abandoned, agriculture declined, and families and tribes moved frequently from one village to another. The Bedouins, however, remained masters of the desert, continuing to live much as they had for hundreds of years.

Population continued to dwindle until the late 19th century, when Jordan received several waves of immigrants. Syrians and Palestinians migrated to Jordan to escape over-taxation and feuds, while Muslim Circassians and Chechens fled Russian persecution to settle in Jordan, Syria, Iraq and Turkey.

The Ottoman period saw a general neglect of infrastructural development in Jordan, and what was constructed was usually with some specific religious orientation. For instance, castles such as Qatraneh were built to protect pilgrimage routes, while most schools, hospitals, baths, wells, orphanages and, of course, mosques, were built with a particular religious function in mind. The most significant infrastructural development of the Ottoman period was the Hijaz Railway from Damascus to al-Madina al-Munawarra in 1908. Designed originally to transport pilgrims to Mecca al-Mukarrama—the extension from al-Madina al-Munawwara was never completed—the railway was also a useful tool for ferrying Ottoman armies and supplies into the Arabian heartland. Because of this, it was attacked frequently during the Great Arab Revolt of World War I.

The Old Testament Kingdoms of Jordan

The Iron Age (c. 1200-332 BCE) saw the development and consolidation of three new kingdoms in Jordan: Edom in the south,Moab in central Jordan, and Ammon in the northern mountain areas. To the north in Syria, the Aramaeans made their capital in Damascus. This period saw a shift in the level of power from individual “city-states” to larger kingdoms. One possible reason for the growth of these local kingdoms was the growing importance of the trade route from Arabia, which carried gold, spices and precious metals through Amman and Damascus up to northern Syria.

Double faced female head, Middle Bronze Age. © Ministry of Tourism & Antiquities

The bulk of the Biblical Old Testament took place during this period. There is little archeological evidence to fully support the Biblical account of the Israelites’ occupation of Palestine. Although archaeologists have demonstrated that certain cities supposedly taken by the Israelites were indeed destroyed during this period, it is equally feasible that they may have been sacked by invading Egyptian armies. It is probable that the “conquest” occurred more gradually than in the Biblical narrative, with the process more akin to waves of ethnic migration than a conventional military campaign.

Pilgrim flask, Iron Age, Madaba.© Ministry of Tourism & Antiquities

According to the Biblical account of the Exodus from Egypt (c. 1270-1240 BCE), the Israelites requested permission to pass unharmed through the Kingdom of Edom. After having been denied permission, they skirted Edom to the east and continued north until they reached the borders of the Amorite country near Madaba. Not trusting the Israelites’ intentions, and not wishing to place the added strain of thousands of migrants upon his food and water stores, the Amorite leader Sihon refused them passage as well. This time, 

the Israelites fought back and defeated Sihon, occupying his territory

According to the Bible, the Israelites then continued their northward trek into the Kingdom of Moab, where the Moabite king set up an alliance between the five tribal kings of Midian (the Hijaz of Arabia). The increasingly powerful Israelites triumphed over the Midianites as well, and some of the tribes settled in the conquered territories. The prophet Moses apparently climbed, or was carried, to the top of Mount Nebo, where, according to some sources, he died. Joshua then led the remaining tribes across the Jordan River into Palestine. A united Kingdom of Israel arose there about 1000 BCE with Saul and David as its first kings. After the death of David’s son King Solomon in 922 BCE, the kingdom divided into two, with Israel in the 

north and Judah in the south.

The relative ease with which the Israelites made their way north and west into Palestine says much about the situation in Egypt, which still nominally ruled the lands of Jordan and Palestine. Attacks from the “Sea Peoples” of the Mediterranean Sea had weakened the Pharaonic empire and allowed the Philistines to gain a foothold on Egyptian soil as well as in Palestine and Jordan. The primary contribution of the Philistines to local culture was the introduction of iron working to the region. Their superior skills in weapon-making gave them a military advantage and assisted in their early victories over the Israelite tribes. By around 1000 BCE, however, iron was in widespread use throughout the region.

In general, trouble for the Israelites was good news for the kingdoms of Jordan. The split into Israel and Judah in 922 BCE, combined with the invasion of the Egyptian Shishak against Israel four years later, allowed the three kingdoms a bit of breathing room and prosperity. After the death of King David around 960 BCE, Edom regained most of its former independence. The Edomites occupied southern Jordan and their capital at Buseira possessed at least one large temple or palace. They were skilled in copper mining and smelting, and had settlements near modern-day Petra and Aqaba.

The Moabites are best known from the Mesha Stele, a ninth-century BCE stone which extols the deeds of the Moabite King Mesha. He won a victory over the occupying Israelites, who were still clearly a major thorn in the side of the Moabites. The Kingdom of Moab covered the center of Jordan, and its capital cities were at Karak and Dhiban. The Kingdom of Ammon around 950 BCE displayed rising prosperity based on agriculture and trade, as well as an organized defense policy with a series of fortresses. Its capital was in the Citadel of present-day Amman. 

The wealth of these kingdoms made them targets for raids or even conquest by the neighboring Israelites, the Aramaeans in Damascus, and the Assyrians with their capital at Ashur in northern Mesopotamia (modern-day Iraq). From the ninth century BCE on, the Assyrians campaigned against the Aramaeans, and in the late eighth century BCE they captured Damascus as well as Samaria, the capital of the northern kingdom of Israel. The kingdoms of Ammon, Moab and Edom retained their independence, however, by buying the Assyrians off with tribute.

The Assyrian Empire came crashing down in 612 BCE, when Nineveh fell to an alliance of Medes of Persia and the Chaldean kings of Babylonia. In its place arose the Babylonian Empire and King Nebuchadnezzar, whose defeat of the Egyptians at Carchemish in 605 BCE threw much of the region into turmoil. Considerable population shifts took place under the Babylonians, exemplified by the Edomites’ migration from Jordan into the area in southern Palestine known as Idumaea. In fact, there was a decline in urban development and power swung back again to nomadic tribes. In 587 BCE, Nebuchadnezzar II of Babylon destroyed Jerusalem and deported thousands of Jews to Babylonia.

In 539 BCE, the Persians under Cyrus II ended the disruptive rule of the Babylonian Empire and paved the way for a period of more organized life and prosperity. The Persian Empire became the largest yet known in the Near East, and Cyrus’ successors conquered Egypt, northern India, Asia Minor, and frequently conflicted with the Greek states of Sparta and Athens. Internal turmoil continued in Jordan, with numerous clashes occurring between the Moabites and Ammonites.

Jordan and Palestine were placed under the control of a Persian viceroy with subordinate governors. Meanwhile, Cyrus freed the Jews from captivity in Babylonia and allowed them to rebuild the temple in Jerusalem. The Moabites and Ammonites interpreted this as a virtual declaration of sovereignty, and hence organized attacks upon the resettled Jews. They were led in this campaign by Tobiah, whom the Persians had appointed as governor. Tobiah set up a short-lived local dynasty, but ultimately the Persian leader Darius I (522-486 BCE) safeguarded the Jewish community and the temple was rebuilt.

After establishing the greatest empire yet known in the Near East, economic decline, revolts, murders and palace conspiracies weakened the Persian throne. In 332 BCE, Alexander the Great conquered the Persian capital of Persepolis (in modern Iran) and established Greek control over Jordan and surrounding countries.

Late Bronze Age

 
Clay tablets; Late Bronze Age. © Ministry of Tourism & Antiquities

The Late Bronze Age was brought to a mysterious end around 1200 BCE, with the collapse of many of the Near Eastern and Mediterranean kingdoms. The main cities of Mycenaean Greece and Cyprus, of the Hittites in Anatolia, and of Late Bronze Age Syria, Palestine and Jordan were destroyed. It is thought that this destruction was wrought by the "Sea Peoples" marauders from the Aegean and Anatolia who were eventually defeated by the Egyptian pharoahs Merenptah and Rameses III. One group of Sea Peoples were the Philistines, who settled on the southern coast of Palestine and gave the area its name.

The Israelites may have been another cause of the Late Bronze Age devastation in Palestine. Although the archeological record does not always agree with the Biblical narrative, it is certain that the Israelites destroyed many Canaanite towns including Ariha (Jericho), Ai and Hazor.

One of the issues debated concerns the Kingdom of Edom (the area of Jordan south of the Dead Sea). The Book of Numbers states that the Israelites coming from Egypt found Edom a fully developed state. However, no Edomite settlements have been identified before the end of the 8th century BCE, and there was surely no "state" of Edom as early as 1200 BCE, when the Biblical conquest narrative is set. Some archaeologists believe that the "king" of Edom was a Bedouin sheikh, and that his "kingdom" would have left no noticeable ruins for archaeologists to find.

Early Bronze Age

By about 3200 BCE, Jordan had developed a relatively urban character. Many settlements were established during the Early Bronze Age (c. 3200-1950 BCE) in various parts of Jordan, both in the Jordan Valley and on higher ground. Many of the villages built during this time included defensive fortifications to protect the inhabitants from marauding nomadic tribes still inhabiting the region. Water was channeled from one place to another and precautions were even taken against earthquakes and floods.

From burials, Early Bronze Age pottery.
© T. Evans

Interesting changes took place in burial customs during this period. At Bab al-Dhra, a well-preserved site in Wadi ‘Araba, archaeologists have discovered over 20,000 shaft tombs with multiple chambers, thought to have contained the remains of 200,000 corpses. There were also charnel houses of mud-brick containing human bones, pots, jewelry and weapons. The hundreds of dolmens scattered throughout the mountains of Jordan are dated to the late Chalcolithic and Early Bronze ages. It is possible that the dolmens are evidence of new peoples from the north bringing with them different burial traditions.

Spectacular advances in urban civilization were taking place during this period in Egypt and Mesopotamia, where writing developed before 3000 BCE. Although writing was not really used in Jordan, Palestine and Syria until over a thousand years later, archeological evidence indicates that Jordan was in fact trading with Egypt and Mesopotamia.

From 2300-1950 BCE, many of the large, fortified hilltop towns constructed during the Early Bronze Age were abandoned in favor of either small, unfortified villages or a pastoral lifestyle. Archaeologists do not know for sure what prompted this shift, but it is possible that many cities were destroyed by an earthquake. It is clear, however, that a sharp climatic change at this time resulted in less rainfall and higher temperatures across the Middle East. The predominant theory is that many of these Early Bronze Age towns were victims of changes in climate and political factors which brought an end to a finely-balanced network of independent "city-states."

Paleolithic Period

During the Paleolithic period (c. 500,000-17,000 BCE), the inhabitants of Jordan hunted wild animals and foraged for wild plants, probably following the movement of animals seeking pasture and living near sources of water. The climate during this period was considerably wetter than today, and therefore large areas of modern-day desert were open plains ideal for a hunting and gathering subsistence strategy. Evidence has also been found of Paleolithic inhabitation near a large expanse of water at Azraq. Paleolithic man in Jordan left no evidence of architecture, and no human skeleton from this period has yet been found. However, archaeologists have uncovered tools from this period such as flint and basalt hand-axes, knives and scraping implements. Ancient man also left clues to the nature of his existence beginning in Paleolithic times and continuing through the Neolithic and Chalcolithic eras.

Neolithic Period

During the Neolithic period (c. 8500-4500 BCE), or New Stone Age, three great shifts took place in the land now known as Jordan. First, people settled down to community life in small villages. This corresponded to the introduction of new food sources-such as cereal agriculture, domesticated peas and lentils, and the newly-widespread practice of goat herding- into the diet of Neolithic man. The combination of settled life and "food security" prompted a rise in population which reached into the tens of thousands.

 
Animal figurine from Ain Ghazal, Pre-Pottery Neolithic period. © Ministry of Tourism & Antiquities

  The second basic shift in settlement patterns was prompted by the changing weather of the eastern desert. The area grew warmer and drier, gradually becoming virtually uninhabitable throughout much of the year. The distinction between the desert to the east and the "sown" areas to the west dates back to this watershed climatic change, which is believed to have occurred from around 6500-5500 BCE.

The most significant development of the late Neolithic period, from about 5500-4500 BCE, was the making of pottery. Earlier attempts to fashion pottery from plaster have been discovered, but it was during the late Neolithic period that man began to systematically create vessels from clay. It is likely that pottery-making was introduced to the area from craftsmen arriving from the seminal civilizations developing to the northeast, in Mesopotamia.


The largest Neolithic site in Jordan is at Ein Ghazal in Amman. It consists of a large number of buildings, which were divided into three distinct districts. The houses were rectangular with several rooms, and some of them had plastered floors. The stone tower and walls found at Jericho show that defense was a consideration for Neolithic villages, as well. It seems as though Neolithic man practiced ancestor veneration, as archaeologists have unearthed skulls covered with plaster and with bitumen in the eye sockets at sites throughout Jordan (Ein Ghazal and Beidha), Palestine and Syria. Recently, archaeologists finished restoring what may be one of the world's oldest statues. The relic, which was found at Ein Ghazal, is thought to be 8000 years old. The statue is just over one meter high and is of a woman with huge eyes, skinny arms, knobby knees and carefully depicted toes.

Chalcolithic Period

During the Chalcolithic period (c. 4500-3200 BCE), copper was smelted for the first time. It was put to use in making axes, arrowheads and hooks, although flint tools also continued to be used for a long time. Chalcolithic man relied less on hunting than in Neolithic times, instead focusing more on sheep and goat-breeding and the cultivation of wheat, barley, dates, olives and lentils. In the desert areas the lifestyle was probably very similar to that of modern Bedouins.

Female figurine with amphora on head, Chalcolithic period.
© Ministry of Tourism & Antiquities

  Tuleitat Ghassul was a large Chalcolithic village in the Jordan Valley. Houses there were built of sun-dried mud bricks with roofs made of wood, reeds and mud. Some dwellings were based on stone foundations and many were planned around large courtyards. The inhabitants of Tuleitat Ghassul used the walls of their houses for artistic or ceremonial purposes, painting bright images of masked men, stars and geometric motifs, perhaps connected with religious beliefs.

Jordan is a land steeped in history. It has been home to some of mankind's earliest settlements and villages, and relics of many of the world's great civilizations can still be seen today. As the crossroads of the Middle East, the lands of Jordan and Palestine have served as a strategic nexus connecting Asia, Africa and Europe. Thus, since the dawn of civilization, Jordan's geography has given it an important role to play as a conduit for trade and communications, connecting east and west, north and south. Jordan continues to play this role today.

Because of its centralized location, the land of Jordan is a geographic prize which changed hands many times throughout antiquity. Parts of Jordan were included in the dominions of ancient Iraq, including the Sumerian, Akkadian, Babylonian, Assyrian and Mesopotamian Empires. From the west, Pharaonic Egypt extended its power and culture into Jordan, while the nomadic Nabateans built their empire in Jordan after migrating from the south of the Arabian peninsula. Finally, Jordan was incorporated into the classical civilizations of Greece, Rome and Persia, the relics of which are scattered across the Jordanian landscape. Since the mid-seventh century CE, the land of Jordan has remained almost continuously in the hands of various Arab and Islamic dynasties.

The second geographical factor which has helped shape the history of Jordan concerns climate. Only the northern highlands and the Jordan Valley have received enough rainfall to support large populations. Therefore, this area has always been more settled by farmers, villagers and townspeople. Most of the urban civilizations of Jordan have been based in these fertile lands. To the south and east, meanwhile, there is very little rainfall and no rivers for irrigation. These desert areas, which comprise the majority of Jordan, have rarely supported large settled populations. In some periods, there appears to have been no settled population at all. The lifestyle of the Bedouin inhabitants of these desert lands has remained similar in some respects to that of their Edomite or Nabatean predecessors. The contrast between the pastoral "desert" and agriculturally fertile lands is particularly pronounced in Jordan, and much of the area's history can be linked to population shifts between large urban centers and more dispersed, nomadic tribal groups. 

 The Ancient Holy Land

Islamic Holy Sites in Jordan


Jordan is also host to the tombs of many of the Prophet Muhammad’s companions, who were martyred and buried there. In fact, Jordan has a special place in the history of Islam, as it was the first territory to which Islam spread outside of the Arabian peninsula. It was also the site of the first contact between Islam and the non-Arab world.

Abu Al-Darda'a Tomb, near Irbid.
© Fakhry Malkawi

The most important companions of the Prophet (PBUH) buried in Jordan include: Zeid ibn al-Haritha (the Prophet’s adopted son and the only companion mentioned by name in the Qur’an); Ja’far bin Abi Talib (cousin of the Prophet and elder brother of Ali, who was the husband of the Prophet’s daughter Fatima and the father of al-Hassan and al-Hussein); Abu ‘Ubaydah ‘Amer Ibn al-Jarrah (one of the "Blessed Ten" companions promised Paradise); Mu’ath bin Jabal (the Prophet’s governor in Yemen); Shurhabil bin Husna (the Scribe of the Qur’anic Revelation), and Dirar bin al-Azwar (a great general). In fact, many more companions of the Prophet are buried in Jordan.

Furthermore, the sites of several of the most important battles in Islamic history are also in Jordan. After two unsuccessful attacks against the Byzantine garrison town of Mu’tah in 629 CE, the Muslim Arab tribes regrouped for a much wider military operation. After battles at Yarmouk (634 CE) and Fahl (635 CE), the Muslim armies won a decisive battle against the Byzantines at the second Battle of Yarmouk (636 CE). This victory opened the way to the conquest of Syria and the rapid expansion of the Islamic world.

The Ancient Holy Land

Jordan has been blessed with a rich religious history. Located between Mecca al-Mukarrama, the holiest place on earth for Muslims, and al-Quds (Jerusalem), which is sacred to each of the three great monotheistic religions, Jordan has played a central role in the history of the ahl al-Kitab (People of the Book).

Shrine of the Prophet Haroun (Aaron) overlooking Petra the Nabatean capital. © Ammar Khammash

The land around the Jordan River Valley and the Dead Sea plain is revered by Muslims, Christians and Jews as blessed. The Bible calls it "the Garden of the Lord" (Genesis 13: 10), and the Holy Qur’an says that God blessed the land "for all beings." Indeed, half of humanity views the land and the river of Jordan as the geographic and spiritual heartland of their faith.

The southern Jordan River Valley, the Dead Sea plains, and the surrounding hills and mountains are the home for some of the most momentous events in the history of man’s relationship with God. Here Prophet Ibrahim (Abraham) arrived in the Holy Land, Jacob and Esau made their pact, God protected Lot while destroying Sodom and Gomorrah, Moses saw the promised land which he would never enter, Joshua crossed the Jordan River into Canaan, Elijah crossed the Jordan River and rode a "chariot of fire" into heaven, Elisha cured the leper in the waters of the river, John the Baptist preached, baptized Jesus, and was killed by King Herod, Jesus received the Holy Spirit and resisted the temptations of Satan, and the Prophet Muhammad made his nighttime journey from Mecca to al-Quds (Jerusalem).


The Millenium 2000 celebrations in Jordan are an excellent opportunity for religious pilgrims from throughout the world to rekindle their faith and commitment to God by visiting the land and river that have inspired prophets and formed the geographic and spiritual backdrop for God’s covenants with mankind. Many of the sites of biblical events and miracles have been identified, protected and made easily accessible to visitors. Jordan looks forward to hosting more religious tourists returning to the roots of their faith in the Holy Land of Jordan.