As an archaeological site, the Khirbat al-Mafjar, colloquial known as the Hisham's Palace, is categorized among the desert castles, a collection of structures primarily dating to the Umayyad period, found across Syria, Jordan, and Palestine. These sites exhibit considerable variation in size, location, and function but share connections to the Umayyad ruling family. Some, such as Qasr Hallabat and Qasr Burqu, represent Islamic adaptations of earlier Roman or Ghassanid structures, while others, including Qastal, Qasr Azraq, Qusayr 'Amra and al-Muwaqqar, are linked to trade routes and water resources. Despite their diversity, the desert castles generally adhere to a common architectural template, featuring square palaces resembling Roman forts, bathhouses, water reservoirs or dams, and agricultural enclosures. Given this variety, it is unlikely that a single interpretative model can account for all the desert castles' different functions and forms.

circa 710 CE

Originally believed to have been constructed in its current form and plan during the reign of caliph Hishām ibn ʿAbd al-Malik. The conventional belief is that Hisham's Palace was destroyed in the earthquake of 749 CE and subsequently abandoned. However, a thorough analysis of Baramki's excavation reports challenges this assumption. The ceramic record suggests that the site remained occupied through the Ayyubid and Mamluk periods, with a significant phase of use between 900 and 1000 CE during the Abbasid and Fatimid periods. This evidence implies that the palace was not immediately abandoned after the 749 earthquake, and further excavations are likely to provide a clearer understanding of the site’s continued occupation and changing uses over time.

A 2013 geological survey of the site has suggested that Hisham’s Palace was ultimately destroyed by a later earthquake in 1033 CE. Evidence of faulting and damage from this event corresponds to a more significant seismic disturbance than the 749 earthquake. This finding underscores the complexity of the site's history, showing that its destruction and abandonment were likely gradual processes, marked by multiple phases of damage and rebuilding.

circa 710 CE

Outer Walls
The Khirbat al-Mafjar complex (palace, bath complex, and external mosque) were enclosed by a retaining wall. The southern gate was known from Baramki's excavations, but the recent discovery of a northern gate in alignment indicates that the development of Hisham's Palace was conceived of as a complete unit to be constructed at once.

circa 710 CE

Hisham's Palace
The Hisham’s Palace, also known as Khirbat al-Mafjar, is a significant archaeological site located near Jericho in the Jordan Valley. Constructed during the early 8th century CE, it is widely attributed to the Umayyad period and associated with either Caliph Hishām ibn ʿAbd al-Malik or his nephew, al-Walid ibn Yazid. The palace is celebrated for its architectural and artistic sophistication, showcasing intricate stucco carvings, frescoes, and mosaics, including the renowned "Tree of Life" mosaic. While traditionally classified as a desert castle, its function remains debated, with interpretations ranging from a royal retreat to an agricultural estate. The site offers a critical lens into the blending of Byzantine and Islamic architectural traditions, as well as insights into Umayyad social and cultural practices.

circa 710 CE

Congregational Mosque
The so-called congregational or outer mosque was built adjacent to the south-east corner of the palace structure.

circa 710 CE

Bath Complex
The bath complex (hammam) is located just north of the palace across an open area. This free-standing structure is approximately thirty meters square, and three of its sides feature round exedrae which project out from the building. The east face of the bath had an ornate entrance in its center, also flanked by exedrae. Inside the main square hall was a pool. The entire interior floor surface of the bath complex was paved with elaborate mosaic decoration. A special reception room, or diwan, was entered from the northwest corner. The floor of this room was paved with the famous "tree of life" mosaic, depicting a lion and gazelles at the foot of a tree. The actual bathing rooms were attached to the northern wall of the complex, and were heated from below the floor by hypocausts.

circa 750–861 CE

Abbasid Period Residential Structure
The somewhat elaborate and spacious house may have belonged to the governor of the estate during the Abbasid period. Similar houses are known from thereign of Caliph Harun al-Rashid (circa 786-809 CE) at Raqqa, Syria.

The entry to the residential complex was through the door in front / east side of the house. The courtyard contained a number of bins and a tabun (oven). Two of the central rooms were most likely used as the harem (inner or private area of the house). This is where the life of the household was centered, as indicated by the cosmetic items found there. A paved room was used a storage space for grains and cooking etc. The house is a fine example of a structure containing a private toilet, built out of reused stones from the palace's garden-pavilion.

circa 710 CE

Tree of Life Mosaic
"Tree of Life" mosaic in the diwan, or the private audience chamber located in the northwestern corner of the main bathing hall, is the most notable mosaic at the archaeological site. The semi-circle pavement mosaic depicts a fruiting tree with two unknowing gazelles on the left side and a lion attacking another gazelle on the right side.

It is a popular design throughout Islamic history in places like Northern Syria and Transjordan, and has been a popular topic of conversation as there are numerous theories related to its meaning. One idea is that the mosaic represents the peace that the caliph brought with his military prowess. Another idea stems from the border of the mosaic, which resembles the tassels of a curtain or drape. During the Umayyad, Abbasid, and Fatimid periods, court accounts recall that the caliphs sat behind curtains from where they appeared at specified moments in various rituals. The tassels that border the "Tree of Life" mosaic may suggest that the scene of the lion and gazelles should be understood through a lens of intimacy.