Jewish Shrines in Iraq

Al-Uzair (Ezra) Mosque and Holy site in Al-Uzair town, south-Iraq.

A Shared Heritage

By Adhid Miri, PhD.

Part I

The historical connection between Babylon and the Israelites is profound and enduring. While Jerusalem is widely recognized as a sacred city central to Judaism, Christianity, and Islam, its deep ties to ancient Mesopotamia are less commonly acknowledged.

According to the Torah, the Garden of Eden was situated in this fertile region. The city of Ur, located near present-day Nasiriyah in southern Iraq, is traditionally identified as the birthplace of Abraham, the patriarch of the Abrahamic religions. Rebecca, the wife of the prophet Isaac, was born in Nahor, a location believed to correspond to the modern Nahrawan region southeast of Baghdad. This area, known historically as Wadi Halun, is noted for its associations with the Babylonian and Persian captivities of the Jewish people.

Today, the border region between Iran and Iraq encompasses numerous shrines dedicated to Israelite prophets, including Daniel, Ezekiel, Jacob, Ezra, and Nahum, among others. These sites underscore the enduring spiritual and historical connections between the Israelites and Mesopotamia.

Buried in Iraq

Several Abrahamic prophets are traditionally believed to be buried in Iraq:

Jonah (Nabi Yunus): His tomb was in Mosul at the Al‑Nabi Yunus Mosque, originally built over a Christian church in 1365. It was destroyed by ISIS in 2014 but is now under reconstruction.

Ezekiel: His tomb lies in al‑Kifl, beneath the An‑Nukhailah Mosque complex, an Islamic shrine built in the 14th century and once a Jewish pilgrimage site.

Daniel: Believed to be interred at the Prophet Daniel Mosque within Kirkuk Citadel, a site revered by Muslims, Christians, and Jews.

Ezra and Nahum: Tombs of Ezra (Ezra ha‑Sofer) and Nahum also exist in the region, with Nahum’s shrine in Alqosh preserved by local Christians.

Jewish Prophets in Mesopotamia

The history of Jewish prophets in Mesopotamia, now modern-day Iraq, is deeply intertwined with the geography and cultural fabric of the land. Iraq is home to hidden Jewish gems—holy sites linked to biblical prophets that are revered by Jews, Christians, and Muslims alike. For centuries, Iraqi Muslims and Jews honored local tombs and shrines associated with revered biblical figures such as Ezra, Daniel, Ezekiel, Nahum, and Jonah.

Northern and southern Iraq were once dotted with sacred sites traditionally ascribed to biblical prophets, including Nabi Yunis (Prophet Jonah) and Nabi Hasqel (Ezekiel). These shrines attracted Jewish pilgrims, especially during the holiday of Shavuot, known in Arabic as ‘Id al-Ziyara—the Pilgrimage Holiday.

The Prophet Jonah, originating from northern Israel (near Nazareth), traveled to ancient Nineveh—located around modern-day Mosul in northern Iraq—to preach repentance. His message led many to turn to God, and some early Christian traditions view the Assyrian, Chaldean, and Eastern Aramaic civilizations as spiritual descendants of those converts.

Nineveh, the Assyrian Empire’s capital (north and south of today’s Mosul), later waged war against the Kingdom of Israel and, according to tradition, conquered the ten northern tribes. The Babylonian king Nebuchadnezzar II deported many Israelites in 586 B.C., following the destruction of Solomon’s Temple.

The Prophet Amos also preached in ancient Mesopotamia, and Jacob met Rachel in the Diyala region—referred to in legends as “Sinbal”—where a shrine honoring Jacob still stands today.

Babylon, once the world’s mightiest empire, conquered Judah, destroyed Jerusalem, and subjugated the Jewish people to harsh treatment such as enforced sabbath observance.

The Prophet Daniel is traditionally said to have survived the lion’s den in the Khafajiya area, near today’s Iran–Iraq border in southern Iraq’s Amara Governorate.

This region is also the birthplace of the Babylonian Talmud, which was compiled in the 5th century and later became the core text of Judaism. It combined Jewish law, theology, and traditions, shaping Jewish practice worldwide.

Modern research has identified at least 27 Jewish heritage sites in Iraq that are still standing but in varying states of neglect and decay. Following the mass Jewish expulsions from Iraq in the 1950s, many of these sacred spaces suffered dramatic transformations. The shrines of biblical prophets such as Ezra, Ezekiel, and Jonah were converted into mosques, and hundreds of synagogues vanished—leaving only the Meir Taweig Synagogue in Baghdad. Remarkably, the Sassoon Synagogue in Mosul also survived, though it was severely damaged.

Efforts to resurrect the Jewish memory of Mosul and rebuild these synagogues are not only complex but dangerous. Nonetheless, some Iraqis are courageously advocating for the preservation of Iraq’s Jewish heritage, recognizing its invaluable place in the nation’s history.

Authors and researchers have extensively documented the history and geography of major Jewish sites in Iraq. In a 2009 book, Dr. Wassan Hussein Muhaimid identified nine Jewish shrines, though many more exist throughout the country. Some of the most significant include:

The Shrine of Ezra the Scribe – Al Uzair

The Shrine of Ezra the Scribe, also known as Uzair in Arabic and Abdenjo in Chaldean, is dedicated to one of the most important Jewish prophets. According to ancient Hebrew accounts, the Babylonian king Nebuchadnezzar punished Ezra by casting him into fire. Historians disagree on the prophet’s burial site—some say he died in Babylon, while others believe he was buried in Amara, in southern Iraq.

The shrine stands on the banks of the Tigris River in the Al-Ghadir district, between Al-Qurnah and Qal’at Saleh in Maysan Province. The nearby village, Al-Uzair, is named after Ezra. The shrine, believed to have been built in the 11th century, has evolved over time, blending Jewish and Islamic elements. Hebrew scriptures, Jewish symbols, Quranic verses, and Islamic inscriptions coexist within its walls.

The site underwent significant changes after the mass exodus of Iraqi Jews in the 1950s, when it was transformed into an Islamic landmark. Today, it is filled with Islamic books, Shiite religious images, and symbols, though remnants of its Jewish past—such as Hebrew writing and faded Stars of David—can still be found. Some of these Jewish symbols were unintentionally removed during maintenance conducted by the Ministry of Awqaf (Endowments) in the 1980s under Saddam Hussein’s regime.

Despite the conversion of the shrine into an Islamic site, many local Muslims remember their Jewish neighbors fondly. The shrine remains a religious destination, attracting visitors who revere Prophet Ezra as a holy figure linked to miraculous healings. In Islam, Ezra is mentioned in the Quran in Surah Al-Tawbah (9:30): “The Jews say, ‘Ezra is the son of God.’”

The people of Al-Uzair welcome Jewish visitors to the shrine, and reconstruction efforts are underway, led by the local government in coordination with the Shiite Endowment Directorate. There is hope that the shrine could one day become a religious tourism destination, especially for Iraqi Jews who emigrated but remain connected to their heritage.

Between 1948 and 1951, more than 121,000 Jews left Iraq for Israel during Operation Ezra and Nehemiah, as the Iraqi government intensified persecution after Israel’s establishment.

The Shrine of Ezekiel (Thu Al-Kifl)

The Shrine of the Prophet Ezekiel, known in Arabic as Thu Al-Kifl (ذو الكفل) and in Hebrew as Yechezkel (יְחֶזְקֵאל), stands in the town of Al-Kifl, about 20 miles south of Hillah and 77 miles south of Baghdad. Historically, this site was one of Iraq’s most significant pilgrimage destinations for both Jews and Muslims, particularly Shiites.

Al- Kifil (Ezekiel’s Thu- Al Kifil) - A new restored doorway to the Al Kifil Mosque courtyard built in the style of a Shia Muslim shrine.

Ezekiel, a central prophet in Jewish history, is renowned for his visions and prophecies during the Babylonian exile. He authored the Book of Ezekiel, which contains the famous “Valley of Dry Bones” vision symbolizing Israel’s revival and the detailed description of the divine chariot that has since inspired Jewish mysticism.

Al-Kifl is an otherwise ordinary Iraqi town, except for the synagogue that gives the place its identity. Down a narrow lane in Al-Kifl’s bazaar, through a small passageway adorned with turquoise geometric tilework, sits the shrine of the Biblical Prophet Ezekiel. The tomb is a beautiful space where Arabic and Hebrew flow freely—a rare and poignant reminder of Iraq’s once-flourishing Jewish heritage.

The tomb is thought to date back to the 500s, when Iraq was home to Christians, Zoroastrians, Manicheans, Mandaeans, and polytheists. When Islam entered Iraq, Muslims became part of the shrine’s pilgrimage tradition. Across the region, it was common for Muslims—both conquerors and converts—to revere local sacred sites, especially those linked to figures from the Abrahamic tradition.

The tomb complex, which includes a synagogue and ancient Hebrew inscriptions, became a major pilgrimage site for centuries. Muslims and Jews alike revered the prophet Ezekiel. Shiite Muslims still pray at the site, honoring it as a holy place. Inside, Hebrew writing remains on the walls alongside Arabic calligraphy. The coffin itself is draped with a cloth bearing Quranic verses, a visual representation of the shrine’s layered religious history.

One Hebrew inscription reads: “This is the tomb of our master, Yehezkel the Prophet, son of Buzi the priest. With his blessings, he protects us and all the faithful children of Israel.”

Pilgrimage and Shared Custodianship

The question of the shrine’s religious ownership has been debated for centuries. A 19th-century mayor of Al-Kifl claimed the site was Islamic because it included a minaret. However, Ottoman authorities sent investigators from Baghdad and Istanbul, who concluded the minaret was likely a later addition and not evidence of Islamic origin.

Historian records show that after part of the mosque collapsed during a flood in the 1700s, Ottoman officials allowed Jewish leaders to carry out major repairs. The Jews used the opportunity to reconvert the mosque back into a synagogue, removing Islamic symbols and building a yeshiva (Jewish religious school). Muslim tribes in the surrounding areas were assigned the role of protecting the shrine. By the 1850s, Jewish pilgrims from across Iraq were building homes and religious institutions in Al-Kifl to support the influx of visitors.

For the Jewish community, Al-Kifl held a similar spiritual significance as the nearby Shiite holy cities of Karbala and Najaf. During the Shia observance of Arbaeen, which attracts millions of pilgrims walking the road between Karbala and Najaf, some travelers pass near Al-Kifl, slowly transforming Ezekiel’s tomb into a site of Muslim pilgrimage. Although the site’s Jewish history remains evident—especially in the Hebrew inscriptions—Muslim tour guides increasingly emphasize its Islamic past, presenting it as the resting place of Thu Al-Kifl, an Islamic prophet mentioned briefly in the Quran.

Some Muslims have long viewed the shrine as belonging to Islam rather than Judaism. However, no Jew or Muslim dared to desecrate or harm the site, even during times of war. Despite the Jewish exodus from Iraq in the 1950s and the near disappearance of the Jewish community, Muslim caretakers continued to protect the shrine.

Following the U.S. invasion of Iraq in 2003, the site was redeveloped and the balance between its Jewish and Islamic identities began to shift further toward its Islamic narrative. Still, the core of the shrine remains untouched—a testament to shared reverence and an era when Jews and Muslims prayed side by side.

Shrine of Rabbi Isaac (Ishaq Ga’on) Al-Ga’aouni – The Forgotten Rabbi

Little is known about Rabbi Isaac Ga’on Al-Ga’aouni, a prominent figure during the Gaonic period, the era of Babylonian rabbinical academies. The title “Gaon” likely indicates his position as the head of one such academy. His name appears in a single story from the 10th century, referenced by another rabbi, though it is not corroborated elsewhere, according to Professor Simcha Gross of the University of Pennsylvania.

Reviving Rabbi Isaac Ga’aon shrine in Baghdad - Door way to Issak Ga’aon site.

Al-Ga’aouni was said to be a righteous Jewish man who worked as an accountant and money exchanger under Imam Ali ibn Abi Talib, the fourth Islamic caliph and a cousin of the Prophet Muhammad, revered by Shiites as the first Imam. When Imam Ali conquered the city of Fayrouz-Shapur in 658 A.D., Rabbi Isaac reportedly led 90,000 Jews to greet him. After this meeting, according to tradition, Rabbi Isaac was appointed to oversee the caliph’s treasury.

Whether this story is historically accurate or a symbolic tradition added later by minority communities is still debated. Professor Gross notes that in the 10th century, Christian, Jewish, and Zoroastrian minorities often recounted stories of welcoming Muslim conquerors, likely to preserve their social privileges and tax exemptions under Islamic rule. Jewish shrines across Iraq began to flourish during this period, though Jewish roots in Mesopotamia date back more than 2,600 years.

Few details about Rabbi Isaac’s religious teachings or personal life are known, but his shrine became a revered site for Muslims, Christians, and Jews. Pilgrims visited to seek blessings, make vows, and pray for healing. The site once included a synagogue and a school, though today it has been reduced to a small room housing the grave.

The tomb of Rabbi Isaac Gaouni is believed to be the oldest Jewish synagogue in Baghdad’s Al-Rusafa district. Archaeologists estimate the grave is more than 1,400 years old. It is located in the Sheikh Ishaq area of the old Hanoun Market—once known as the Jewish market of Baghdad. For centuries, the shrine was seen as a sacred refuge by locals of all faiths. Sadly, all Hebrew writings, artifacts, and manuscripts that once filled the shrine were looted over the years.

Following the 2003 U.S. invasion of Iraq, the doors of the shrine were closed. Its outer courtyard became a dumping ground, and its structure was left to decay. Photos from recent years show the site covered in debris, its door rusted, windows shattered, and walls blackened by neglect.

The shrine’s religious identity is still contested. Some Muslim communities claim the tomb belongs to a local Muslim holy man, while others insist it is the resting place of the Jewish Rabbi Isaac. The ambiguity reflects the complex, overlapping religious histories that define much of Iraq’s cultural heritage.

Today, the Iraqi government has launched restoration efforts to save this historic site. The Jewish community, aiming to reclaim and preserve its vanishing heritage, has committed $150,000 to support the restoration of Rabbi Isaac Gaouni’s shrine. Laborers are now working to repair the centuries-old structure, hoping to revive the long-faded legacy of Iraq’s Jewish community.

Iraq was once home to one of the most vibrant Jewish populations in West Asia. Today, that community has dwindled to just a few individuals. In Baghdad, the last synagogue stands silent, with no rabbis, and the Jewish neighborhoods of old are now mostly abandoned. Years of dictatorship, war, and sectarian violence have left their mark, but the ongoing restoration of Rabbi Isaac’s shrine offers a rare glimmer of cultural preservation amid so much loss.

A Shared Heritage in Peril

The stories of the shrines of Ezra the Scribe, Ezekiel, and Rabbi Isaac Gaouni are not just relics of Jewish history—they are threads in the rich, intricate tapestry of Iraq’s cultural and religious identity. For centuries, these sacred sites stood as places where Jews, Muslims, and Christians alike sought blessings, prayed for the sick, and celebrated their shared reverence for the prophets of the Abrahamic traditions.

But decades of political turmoil, war, religious persecution, and mass emigration have severed Iraq’s Jewish community from its ancestral roots. Once a cornerstone of Iraqi society, the Jewish population has all but disappeared, leaving behind synagogues that stand empty and sacred shrines that have fallen into ruin.

Yet these stories endure, carried by scholars, community leaders, and everyday Iraqis who recognize the urgent need to preserve what remains. The ongoing efforts to restore sites like the shrine of Rabbi Isaac Gaouni represent more than simple acts of renovation—they are bold attempts to reclaim a nearly forgotten chapter of Iraq’s pluralistic past.

These shrines are more than stones and faded inscriptions. They are symbols of coexistence, resilience, and a spiritual lineage that spans millennia. In a region still scarred by sectarian divides, remembering and safeguarding these places offers a path toward a deeper understanding of Iraq’s shared heritage—a heritage that belongs to all its people, regardless of faith.

By protecting these sites, Iraq not only honors its Jewish past but also affirms a future where the memory of its diverse communities can continue to inspire generations to come.

Sources: Wikipedia, “Jewish Shrines in Iraq” by Dr. Wassan Hussen Muhaimid, Memories of Eden by Violette Shamash, The Jews of Iraq (their History, Conditions and their Immigration) by Yacoub Youseef Koreya, The Yearning for the History of the Jews of Iraq Nuzhat al-Mushtaq in the History of the Jews of Iraq, published in 1922, by Yousif Rizq-Alla Ghanimah, History of Iraqi Jews in the 20th century by Meer Basri, Baghdad Yesterday-The making of an Arab Jew by Sasson Somekh, Iraqi economist network, Adnan Abu Zeed, AFP, Peter Ford-Christian Science Monitor, Josef Meri.