Madain Saleh (Al-Hijr) dates back to the Nabataeans
Civilization considered as one of the very important archaeological site in
Saudi Arabia that is called "The Capital of the Monuments" as it
contains huge amount of diverse and multifaceted monuments.
Inscriptions engraved
on rocks, facades of graves and mountains to the existence of civilizations
that had prevailed and fallen in the area where architecture and sculpture
flourished. Every grave facet represents a cemetery for one family.
The levels of these
graves vary depending on the level of social and financial status of its
owners. Because of the proper climate and natural conditions in adaptation to
the availability of fresh water in the area, people settled there.
The Kingdom of
Nabataeans with its capital Petra in Jordan expanded to dominate Madain Saleh,
which reach during that period, the peak of civility and civilization. They
innovated in carving stones, drilling wells in the rocks, digging rainwater
tanks and carving places of worship in the rocks. Studies shows that Madain
Saleh governed by the Nabataeans, then by the Romanians who dominated the north
Arabian Peninsula in 106 AD and changed the trade route between the south and
north of Arabian Peninsula to the Red Sea, which made Madain Saleh lose its
strategic importance in terms of trade and taxation collected from transit
convoys.
It lost its status
gradually until it became a mere station for pilgrims, providing them with
water and food. The Abbasids built castles on the Shami Pilgrimage road
including Madain Saleh Castle in Al-Hijr, which is still there.
Then, the Ottoman
State extended the Hejaz Railway to transport pilgrims from Levant, Turkey and
Palestine to Makkah and built a main station in Madain Saleh including houses,
workshops for the maintenance of locomotives, offices and dormitories for staff
and water tank. After that, Al-Hijr ruled by Al-Sharaf for a short period.
Then, together with
Al-Ula were subject to the Saudi regime in 1924 under the rule of King
Abdul-Aziz Al-Saud. The name "Madain Saleh" is somewhat new and has
nothing to do with the Prophet Saleh (Peace be upon Him), the name "Madain
Saleh" was given to Al-Hijr area almost 1400 years ago. Ibn Nasser Addin
Mohammed ibn Abdullah quoted Abu Kassim Mohammed Saleh Alborzali that Madain
Saleh that located near Al-Ula on the Shami pilgrimage road is an Islamic town
and Saleh to which it attributed is one of Beni Abbas ibn Abdul Motalib.
So many people later
thought that the name belonged to the Prophet Saleh (Peace be upon Him) who was
sent to the people of Thamud. Sheikh Hamad Aljasser (May Allah have mercy on
him), had an article published in Arab Magazine under the title of
"Al-Hijr is not Madain Saleh". In addition, some old maps determine
the location of the city of Saleh to other of Al-Ula, near Moghira or Al-Mabiat
Village with reference to the location of Al-Ula and Al-Hijr on the same map.
According to the book
written by Dr. Abdul Rahman Al-Ansari and Dr. Hussein Abu Al-Hassan said; “Al-Ula
and Madain Saleh about Al-Hijr: Al-Hijr was settled by man from the most
ancient times for the availability of the essential ingredients for stability
such as water and fertile soil in addition to its location on the trade route
road.
Some texts in the
Holy Qur’an affirms that Al-Hijr was populated in the third millennium BC at
the very least and it was settled by the people of Thamud in that period
depending on the chronological sequence of events in the Qur’an where the
people of Thamud are mentioned after Noah and before Moses. Some historians
open that the period of Moses is that of Ramses II (1224 - 1290 BC) that he was
Moses’ Pharaoh and that Thamud, which mentioned in the Ashuri works and in some
Greek and Latin texts is not related to people of the Prophet Saleh (PBUH).
However, we can consider them as remnant of that ancient nation who later
became Bedouins after they had lived in civilization.
Al-Hijr witnessed a
presence for Lehyans in first half of the first millennium BC as there is a
group of inscriptions written on top of the Athleb Mountain on which Lehyans
used to monitor the movement of commercial convoys coming from the east, north
and south.
Such existence
continued until they were defeated by the Nabataeans who took Al-Hijr as their
second capital in the south after Petra at the beginning of the first century
AD or a little earlier in the reign of King Al-Harith IV (9 BC - 40 AD).
Al-Hijr enjoyed a
huge urbanization movement that turned the area into city according to the
concept prevailed in that era. The tombs constructed almost match those in
Petra or better in some technical and documentary aspects.
It used a large
number of such graves as tombs for the military men of various ranks such as
the commander of 100, the commander of 1,000 and Calvary Commander and Higher
Commander indicating that the Nabataeans took Al-Hijr as a military base, which
might not be access by the Romanian troops.
It is also likely
that such base was intend to protect trade convoys coming from the south of the
Arabian Peninsula and secures them against neighboring tribes, which had no
opportunity to participate in the movement of trade.
Expansion of Nabataeans
Al-Hijr mentioned in
classic sources in the course of talking about the Nabataeans. Greek historian
Diodorus of Sicily mentioned them depending on what was written by Geronimos
who noted many of his observations about the Nabataeans in the late fourth
century BC. Geographer Strabon depicted a part of their life in the first
century AD depending on what was written by Agathakredes and Athnodor Atartosi
who said he was born and grew up in the first capital of the Nabataeans, Petra.
In addition, some news about the Nabataeans in two books of the Jewish historian
Yousefifos, “Jews War” and “Jewish Effects” as well as in the book
“circumambulation around the Red Sea of Eretria”, the author of which have not
been defined. Peliny, Plutarks and Alios Gals, Commander of unsuccessful
campaign to Yemen in 24 AD were among those who wrote about the Nabataeans
There are various views of scientists on the origins of the
Nabataeans. Some views that they came from the south of the Arabian Peninsula,
they came from the north or northeast of Najd, they came from the north of the
Gulf region, they come from Hejaz area, north-west of the Arabian Peninsula and
some others opine that they are from Edom. However, the Assyrian Annals and
Torah indicated that they lived in areas to the south of the territories of
Beni Qeidar and the Greek historian Diodorus of Sicily described them as
Bedouin shepherds who did not know agriculture i.e. they were unstable, they
did not drink wine and their lands were mostly rough and rocky.
Accordingly, we can say that they were Arab Bedouin tribes
that worked originally in handicrafts and grazing and then turned to trade and
became experts in locating water and its utilization by digging canals and
collecting it in large and deep tanks.
They also recorded
many of their workings in the Aramaic writing. However, they developed this
type of writing and connected its letters together which made it easy to
spread. Their language was northern Arabic in terms of vocabulary and names
though it included some Aramaic vocabulary and forms.
The Nabataeans
settled in southern Levant where they founded an Arab Kingdom called the
Kingdom of Nabataeans and took “Salaa” (Petra) as the capital of their kingdom.
The kings of Nabataeans adopted a traditional approach in the government and
were able to make great political achievements as their state extended to
Damascus. However, the King of the Jews Herod with the help of the Romans
establish a Jewish state in 31 AD, that included some lands of the Kingdom of
the Nabataeans across the Jordan River which led to the division of the Kingdom
of the Nabataeans.
Jews made many
attempts to cement ties with the Nabataeans including the marriage of King
Herod of the Jews to the daughter of King Al-Harith IV, to marry the daughter
of his uncle and his stepbrother’s wife Herodia, erupting war between the Jews
and the Nabataeans that resulted in the defeat of the Jews.
King Rab El II (70 –
106 AD) reached an agreement with the Romans where they do not attack him in
his life and get on top of the Kingdom of the
Nabataeans extended their influence to the south within the
Arabian Peninsula, until they reached Al-Jawf and Al-Sarhan Valley in the
southeast, Tayma and Ainonah (Lukie Komi) on the Red Sea coast and Al-Hijr
(Madain Saleh), which was their second capital after Petra. They did not go
beyond this region on the basis that its architectural art is different from
that in the nearest urban center to the South, i.e. Dedan area (Al-Ula), which
is only 22 km. away from it. In addition, the archaeological remnants in Al-Ula
about Al-Hijr are different in all architectural respects and burial habits.
However, there is a big similarity between them in terms of topographic and
rock composition. Moreover, their inscriptions are concentrated in around
Al-Hijr and on the trade road going north. Besides, the influence of the
Nabataeans extended to Fao Village to the south of Wadi Al-Dawaser.
Nabataeans Ties with Egypt
Dr. Abdel-Moneim Abdel-Halim Sayed has research titled,
“Nabataeans Ties with Egypt through Inscriptions on Hejaz Egypt's Eastern
Desert Rocks”. It published in the magazine of Faculty of Arts and Humanities,
King Abdul Aziz University in Jeddah that summarizes these links saying that,
“The Nabataeans were the most active and the most influential in the Arab
Peninsula civilization among the ancient Arab people.
Their impact until today is still in the Arabic alphabets,
which have their origin in the Nabataean alphabets. The Gulf of Aqaba where the
Great Trade Road that penetrated the Arabian Peninsula from the south to the
north passes, therefore, their state was of a commercial nature.
Its capital was Petra in Wadi Musa, south of Jordan. Their state
reached the peak of its prosperity in the first two centuries before and after
the birth of Christ (Peace be upon Him) when its borders extended from Madain
Saleh in the south to Damascus in north. However, in 106 AD the Romans defeated
the Nabataeans and captured its capital Petra. Nevertheless, their commercial
activity did not stop but continued for several centuries.
Egypt was one of the most important areas that been
repeatedly visited by the Nabataean convoys as evidenced by many inscriptions
on the rocks of Nabataean valleys extended on the Red Sea coast until the banks
of Nile River through the Eastern desert of Egypt. Study of these inscriptions
proves that inscriptions found on the rocks of Wadi Al-Hamamat and its valleys
resemble in many ways those found on rocks of al-Hejaz particularly in and
around area of Madain Saleh.
The similarities are the use by Nabataeans in both regions
of Greek Romanian names written either in Greek letters or in Nabataean letters
after adapting them to the Nabataean pronunciation as well as the use of
Nabataean names adapted to Greek pronunciation. Similarities also include the
similar forms alphabets in the two regions.
All this evidence suggests a link between the authors of the
inscriptions in both regions and that they were subject to Greek and Romanian
influence. It is also likely that the crossing point at which Madain Saleh and
Nabataeans used to cross the Red Sea on their way to Egypt was at the nearest
port Madain Saleh.
The point of their arrival at the coast of Egypt was the
nearest port to Wadi Al-Hamamat, which makes it more likely that these two
points “Al-Qajeh” on the Saudi coast and “Al-Qaseer” on the Egyptian coast that
are facing each other.
After the Roman defeated the Nabataean Kingdom in 106 AD,
the trade road turned to the Red Sea and Madain Saleh started to lose its
importance as a major station on the trade road where goods are exchange and
taxes are levy from convoy lords etc.
By the end of these advantages that had played a vital role
in improving the economic conditions in the area, the people who were no longer
merchants, tax collectors, guards for convoys or camel and men transferring the
commodities started to abandon the area for good due to the lack of job opportunities
and the requirements of well being stability.
Inscriptions point to the relationship between Nabataean
kings and their people where a text dating back to the reign of King Rab El II
(70-106 AD) indicates to his success in the eradication of the revolution led
in Madain Saleh by a person named Demsi or Damasi with his followers’ people of
Al-Hejaz. The revolution supported by northern Nabataean tribes. The revolution
was one of the reasons why Rab El II transferred the capital from Petra to
Bosra to secure the Nabataean throne from the tribe troubles in Hejaz
(according to the book written by Dr.Al-Ansari and Dr. Abu Al-Hassan). The
previous presentation shows the picture of Madain Saleh from the sixth century
BC until the first century AD. The history of Madain Saleh and Al-Ula from the
fall of the Nabataean State and its rule by the Romanian until the emergence of
Islam when Prophet Mohammed (PBUH) passed by on his way to Tabuk remains
unknown. Ibn Omar narrated that while the Prophet Mohammed (PBUH) was passing
by Thamud’s houses on his way to the battle of Tabuk, he stopped together with
the people there.
The people fetched water from the wells from which the
people of Thamud used to drink. They prepared their dough for baking and filled
their water skins from the wells. The Prophet of Allah (PBUH) ordered them to
empty the water skins and give the prepared dough to the camels.
Then he went away with them until they stopped at the well
from which the she camel of Saleh used to drink. He warned them against
entering upon the people that had punished saying, “I fear that you may be
affected by what afflicted them; so do no enter upon them.” During Islamic Era,
Madain Saleh had no importance, save as station where pilgrims provided with
water and supplies and there are Muslim castles for the service of pilgrims and
mail.
There was also the Hejaz Railway Line established by Sultan
Abdul Hamid II together with the main station that was open for service in
1908. Hejaz Railway continued in operation until the year 1918 when it
destroyed during World War I and stopped working until the present time. During
that period, visits and observations made by a number of European Travelers
took down many observations about it.
Except for the above, the region was no longer important
economically or commercially. In 1925, it was subject to the rule of Al-Saud
and interest in the area started to increase by the government, which started
to the works of graves restoration and protection, train station maintenance
and fencing the region to protect from haphazard entrants. It also been linked
to Al-Ula by a paved road. After the establishment of the Tourism Authority in
Saudi Arabia, Madain Saleh became a top priority in Authority plans.
The Prophet Saleh (PBUH)
The Prophet Saleh (Peace be Upon Him) is a Messenger of
Allah. Allah sent Him to Al-Hijr people “Thamud” who were related to and
successors of Ad in south Arabian Peninsula. The people of Hijr (Thamud) fell
in worshipping idols and disbelieved in Allah who created and granted them
livelihoods. They boasted of their strength as if they are the most powerful
who created earth. Allah sent them so Allah sent unto them His Prophet Saleh
(PBUH), a man from among them. He called his people to worship Allah alone and not
to associate partners with Him. While some of them believed him, the majority
of them disbelieved and harmed him by both words and deeds. They asked Him to
give them a sign to believe that he sent by Allah.
Therefore, He took a
vow from them on this and then prayed to Allah the Almighty to grant their
request. Allah ordered the distant rock to split asunder bringing forth a great
ten month pregnant she camel. When their eyes set on it, they were amazed. They
saw a great thing, a wonderful sight, a dazzling power and clear evidence (the
story will be presented in separate section) and ordered them not to harm or
kill her, but those who called him a liar killed the she camel. Allah directed
His messenger (PBUH) to go out with those who believed him (they were very few)
from Al-Hijr because He would torture them all. Therefore, Allah sent them
lightning from the sky and all of them destructed except for Saleh and those
who believed him.
Thamud
The Thamud were an early Arabian people. Their name is
mentioned in Assyrian annals (Thamud) in a Greek temple inscription from the
northwest of Hejaz in 169 AD in a 5th-century Byzantine source and in Old North
Arabian graffiti around Tayma as well as (arguably) an Eblaite tablet; from
these sources, it seems that the Thamud were a tribe living somewhere between
Makkah and Tayma. They mentioned in the Qur'an as rejecting their Prophet Saleh
and destroyed by God as a result. After the destruction of Ad, the tribe of
Thamud succeeded them in power and glory. They also fell to idol worshipping.
As their material wealth increased, so as their evil ways while their virtue
decreased. Like the people of Ad, they erected huge buildings on the plains and
hewed beautiful homes out of the hills. Tyranny and oppression became prevalent
as evil men ruled the land.
One of the oldest historical source that indicated to Thamud
are the historical records of the King of Babylon Sergio Alakdi II who lived in
715 BC, which indicate that he defeated people of Thamud in one of his military
campaigns on the north Arabian Peninsula. Greeks mentioned them the people of
Thamud as mentioned by Aristotle and Ptolemy. The period elapsed after the
destruction of Thamud estimated 2,800 – 3,000 years.
Although Thamud tribe emerged in Yemen in south Arabian
Peninsula, a great part of them fled to the north Arabian Peninsula where they
settled in Al-Hijr and Al-Ula until Petra to the south of Jordan.
Some researchers
indicate the existence of the effects of Thamud in south Arabian Peninsula.
There is still a province in Yemen, Hadramawt that still called “Thamud”
bordering the Empty Quarter desert, which indicates that there is a strong
relationship between the people Thamud and the people of Ad. In addition to the
writings and inscriptions discovered in the south of Arabian Peninsula, which
indicates that Thamud had existed cluded some news about Thamud. Thamud story
mentioned the Holy Qur’an 26 times and many of these verses linked between
Noah, ‘Ad and Thamud in sequence. Surat Hud Verses 66-68 shows how Thamud, the
people of Saleh (PBUH) ended where Allah the Almighty says: “So when Our decree
came to pass, We delivered Saleh and those who believed with him by mercy from
Us and We saved them from the disgrace of that day; surely your Lord is the
Strong, the Mighty. And the rumbling overtook those who were unjust, so they
became motionless bodies in their abodes, as though they had never dwelt in
them; now surely did Thamud disbelieve in their Lord; now surely, away with
Thamud.”
Prophet Saleh’s She-Camel
Prophet Saleh’s She-Camel, a miracle sign, which emerged
from under the mountain at the hands of the Prophet Saleh (PBUH) to his people
Thamud from the same stone and rock where they built their houses and castles.
They were very solid rocks that can only split by strongly bodied men. So that
the miracle came out from their own profession as they deeply knew how solid
the rocks were. They asked for this miracle to emerge from under the dumb rocks
because they knew that He (PBUH) could do that only if he was truly a messenger
of Allah.
When the people
insisted on that He must bring a big she-camel, not like the camels they had,
so that they can all to drink from its milk and that is pregnant in the last
month before the birth. When he saw their insistence on this and for his desire
to worship Allah alone and renounce worshiping all other idols, he prayed to
Allah the Almighty to grant their request. Allah ordered the distant rock to
split asunder, bringing forth a great ten month pregnant she camel in a
memorable day. Allah, the Almighty says in Surat Hud Verse 64: “And, Oh my
people! This will be as Allah's she-camel for you, a sign; therefore leave her
to pasture on Allah's earth and do not touch her with evil, for then a near
chastisement will overtake you.” In Surat Al-Qamar Verse 27: “For We will send
the she-camel by way of trial for them. So watch them, Oh Saleh and possess
thyself in patience!”
At first, the people
of Thamud were greatly surprised when the she camel issued from the mountain
rocks. It was a blessed camel and its milk sufficient for thousands of men,
women and children. When their eyes set on it, they were amazed. They saw a
great thing, a wonderful sight, a dazzling power and clear evidence! A number
of Saleh's people believed, while the majority continued in their obstinacy and
disbelief. Their hatred of Saleh turned towards the blessed she camel and
became centered on it.
A conspiracy started
to hatch against the camel by the disbelievers and they secretly plotted
against it. Saleh feared that they might kill the camel, so he warned them:
"Oh my people! This she camel of Allah is a sign to you, leave her to feed
on Allah's earth and touch her not with evil lest a near torment will seize
you." (11:64 Qur’an) For a while, Saleh's people let the camel graze and
drink freely, but in their hearts, they hated it. However, the miraculous
appearance of the unique camel caused many to become Saleh's followers and they
clung to their belief in Allah. The disbelievers now began complaining that
this huge she camel with its unusual qualities drank most of the water and
frightened their cattle. They laid a plot to kill the camel and sought the help
of their women folk to tempt the men to carry out their commands. Saduq bint of
Mahya, who was from a rich and noble family, offered herself to a young man
named Masrai ibn Mahraj on condition that he will hamstring the camel. Aniza,
an old woman offered one of her daughters to a young man, Gadar Ibn Saluf, in
return for killing the camel.
Naturally, these
young men were tempted and set about finding seven others to assist them. They
watched the camel closely, observing all its movements. As the she camel came
to drink at the well, Masarai shot it in the leg with an arrow. It tried to
escape but hampered by arrow. Gadar followed the camel and struck it with a
sword in the other leg. As it fell to the ground, he pierced it with his sword.
The killers were given a hero's welcome, cheered with songs and poetry composed
in their praise. In their arrogance, they mocked Saleh, but He warned them:
"Enjoy life for three more days then the punishment will descend upon
you." Saleh was hoping that they would see the folly of their ways and
change their attitude before the three days went out. "Why three days?”
they asked. "Let the punishment come as quickly as possible."
He pleaded with them:
"My people, why do you hasten to evil rather than good? Why do not you ask
pardon of Allah so that you may receive mercy?" They replied, "We see
your presence and that of your followers as bringing evil on us." Almighty
Allah related their story: And indeed, We sent to Thamud their brother Saleh,
saying "Worship Allah Alone and none else." Then look! They became
two parties (believers and disbelievers) quarreling with each other. He said,
"Oh my people! Why do you seek to hasten the evil (torment) before the
good (Allah's Mercy)? Why seek you not the Forgiveness of Allah that you may
receive mercy?" They said, We augur ‘till omen from you and those with
you. He said, "Your ill omen is with Allah; nay, but you are a people that
are being tested." And there were nine men in the city (from the sons of
their chiefs) who made mischief in the land and would not reform. They said,
"Swear to another by Allah that we shall make a secret night attack on Him
and His household and afterwards we will surely say to His near relatives:
"We witnessed not the destruction of his household and verily! We are
telling the truth." So they plotted a plot and We planned a plan, while they
perceived not. Then see how the end of their plot was! Verily, We destroyed
them and their nation, all together.
These are their houses in utter ruin, for they did wrong.
Verily, in this is indeed an Ayah (a lesson or a sign) for people who know. We
saved those who believed and used to fear and obey Allah. (Qur’an 27:45-53)
They also plotted to kill Saleh and his household as Almighty Allah stated:
"So they plot a plot and We planned a plan, while they perceived
not." (Qur’an 27:50) Allah saved Saleh and his followers from their wicked
plans. Heavy hearted, they left the evil doers and moved to another place.
Three days after Saleh's warning, thunderbolts filled the air followed by
severe earthquakes that destroyed the entire tribe and its homeland. The land
violently shaken, destroying all living creatures in it. There was one terrific
cry that had hardly ended when the disbelievers of Saleh's people struck dead,
all, at the same time.
Neither their strong buildings nor their rock-hewn homes
could protect them. Allah the Exalted, said to Thamud people, We sent their
brother Saleh. He said, "Oh my people! Worship Allah, you have no other
Allah but Him (none has the right to be worshipped but Allah). Indeed there has
come to you a clear sign (the miracle of the coming out of a huge she camel
from the midst of a rock) from your Lord. This she camel of Allah is a sign
unto you so you leave her to graze in Allah's earth and touch her not with
harm, lest a painful torment should size you. Remember when He made you
successors after Ad people and gave you habitations in the land, you build for
yourselves palaces in plains and carve out homes in the mountains.
So remember the graces bestowed upon you from Allah and do
not go about making mischief on the earth." The leaders of those who were
arrogant among His people said to those who counted weak to such of them as
believed: "Know you that Saleh is one sent from his Lord." They said,
"We indeed believe in that with which He has been sent." Those who
were arrogant said, "Verily, we disbelieve in that which you believe
in." So they killed the she camel and insolently defied the Commandment of
their Lord and said: "Oh Saleh! Bring about your threats if you are indeed
one of the Messengers of Allah." So the earthquakes seized them and they
lay dead, prostrate in their homes. Then He (Saleh) turned from them and said,
"Oh my people! I have indeed conveyed to you the Message of my Lord and
have given you good advice but you like not good advisers." (Qur’an
7:73-79) All destroyed before they realized what was happening.
As for the people who believed in the message of Saleh
(PBUH), they saved because they had left the place. Ibn Omar narrated that
while the Prophet Mohammed (PBUH) was passing by Thamud's houses on his way to
the battle of Tabuk; he stopped together with the people there. The people
fetched water from the wells from which the people of Thamud used to drink.
They prepared their dough for baking and filled their water skins from it
(water from the wells). The Prophet of Allah (PBUH) ordered them to empty the
water skins and give the prepared dough to the camels. Then He went away with
them until they stopped at the well from which the she camel of Saleh (PBUH)
used to drink. He warned them against entering upon the people that had
punished, saying "I fear that you may be affected by what afflicted them;
so do no enter upon them."
Madain saleh in the Holy Qur’an
Thamud people,
Al-Hijr, people of Saleh, mentioned several times in the Holy Qur’an. There is
a Sura in the Holy Qur’an, Chapter IVX called Sura Al-Hijr, consisting of 99
verses in which Allah, the Almighty says: “The Companions of Al-Hijr Rocky
Tract also rejected the Messengers: We sent them Our Signs, but they persisted
in turning away from them. Out of the mountains did they hew their edifices,
feeling themselves secure. But the mighty Blast seized them of a morning and of
no avail to them was all that they did with such art and care!” It is noted
that every reference to Al-Hijr, Thamud or the people of Saleh in the Holy
Qur’an indicated to the modern name “Madain Saleh”.
In Surat Al-Araf
Verses 73-79, Allah the Almighty says: “To the Thamud people We sent Saleh, one
of their own brethren: He said: "Oh my people! Worship Allah; ye have no
other god but Him. Now hath come unto you a clear sign from your Lord! This
she-camel of Allah is a sign unto you: so leave her to graze in Allah's earth
and let her come to no harm, or ye shall seize with a grievous punishment. And
remember how He made you inheritors after the 'Ad people and gave you
habitations in the land: ye build for yourselves palaces and castles in open
plains, and carve out homes in the mountains; so bring to remembrance the
benefits ye have received from Allah, and refrain from evil and mischief on the
earth. And remember how He made you inheritors after the 'Ad people and gave
you habitations in the land: ye build for yourselves palaces and castles in
open plains and carve out homes in the mountains; so bring to remembrance the
benefits ye have received from Allah, and refrain from evil and mischief on the
earth.
The leaders of the
arrogant party among his people said to those who were reckoned powerless,
those among them who believed: "Know ye indeed that Saleh is a Messenger
from his Lord?" They said, "We do indeed believe in the revelation
which hath been sent through him. The arrogant party said: "For our part,
we reject what ye believe in. Then they hamstrung the she-camel and insolently
defied the order of their Lord, saying, "Oh Saleh! Bring about thy
threats, if thou art a Messenger of Allah! Then they hamstrung the she-camel
and insolently defied the order of their Lord, saying, "O Saleh! Bring
about thy threats, if thou art a Messenger of Allah! So the earthquake took
them unawares, and they lay prostrate in their homes in the morning! So Saleh
left them, saying, "Oh my people! I did indeed convey to you the message
for which I was sent by my Lord: I gave you good counsel, but ye love not good
counselors!"
Al-Hijr
Tourist attraction in
Madain Saleh
Madain Saleh is located in the northwestern part of Saudi
Arabia. It administratively belongs to Madinah Region, one of the major regions
of Saudi Arabia, which is part of Al-Ula Governorate. It is about 22 km. away
from Al-Ula northward.
Madain Saleh is located between 27 and 26 latitudes North
and 52 and 37 longitude East. It is border by mountains from the East and West,
where the distance between the slopes of the Eastern and Western mountains is
about ten kilometers, widening and narrowing depending on the nature of the
valley. It also borders the Great Al-Ula Valley, which named in the past as
“Al-Qura Valley” from the East. Madain Saleh called by local population
“Al-Hijr”, which is the right name of the place. The area consists of rocks
made up of red sandstones. These formations are scattered throughout the valley
in a fascinating manner. Madain Saleh and Al-Ula in general, considered one of
the most fertile oases in the desert north-west of Saudi Arabia where a lot of
fresh ground water and fertile agricultural land exist along the edges of the
great valley. The most important agricultural products of the area are dates of
all kinds and types.
The region is also famous for cultivating the finest types
of citrus fruits such as oranges, mandarin, lemon, pomegranate, grapes, mango,
different kinds of vegetables and legumes. The major crafts in the area
includes agriculture and cattle rising, especially camels and sheep. The people
of the area are divided into farmers and shepherds who are involved in raising
camels and sheep. With evolution and change in the patterns of life, the people
become engaged in commerce and governmental professions as well as the
occupations of their parents and grandparents i.e. grazing and agriculture.
Madain Saleh (Al-Hijr) had occupied a strategic location in the ancient world
on the Incense Trade Road. Connecting south and east of the Arabian Peninsula
to the Levant, Egypt and Iraq where the old road is divided at Al-Hijr into two
sections, the first heading north towards “Petra” (the capital of the
Nabataeans), Gaza, Sinai and then to all parts of Egypt. The second section
heads eastward towards Tayma and then to Dawmat Al-Gandal and then to Iraq.
The local population is composed of homogeneous mixture of
ancient Arab tribes and different Arab and non-Arab residents from other
countries who have come to the area to work and earn a living. All people there
enjoy brethren ties, friendship and mutual respect. The local people do not
show any hostilities or sensitivity of the foreign visitors or non-Muslims and
treat them as guests who must provided with service, protection and care, which
are inherent Arab characteristics. The visitor receives care and respect in all
places, while touring the area, visiting the archeological sites or even
shopping at the local markets. People there welcome any visitor at their homes
or their farms in order to have access to more information about the area.
Moreover, some people have their own museums in their homes or farms containing
many of the region's heritages, which the visitor can visit in free of charge.
Basic Services
Madain Saleh area has some services such as paved ways
linking it to the province. It is link to the Madinah Airport by 290 km. long
road, by Hail Airport through 416 km. long road and to Al-Wajh Airport by 230
km. long road. Work is under way to connect the Governorate to Tabuk via road
to Tabuk Airport. In addition, the Government is working on setting up a local
airport for the service of the governorate people and tourism in particular.
The area is provided with mobile, landline telephone and electricity services.
There are 3-Star and 4-star hotels in the town of Al-Ula. Madain Saleh and the
monumental fenced area in particular are still in need of essential basic
services such as office for tourist guidance, tourist hotel, paved roads, WCs,
restaurant and entertainment services. Development and rehabilitation of the
bush-tree area, tourist publications, guides, brochures and maps, multi-purpose
exhibition, market for local products and tourists’ needs, travel agency, car
rental and information services.
Just recently, a domestic flight was opened from major cities such as Riyadh direct to Al Ula twice weekly. Please contact Saudi Airlines office or login to their website for more informations.
Just recently, a domestic flight was opened from major cities such as Riyadh direct to Al Ula twice weekly. Please contact Saudi Airlines office or login to their website for more informations.
Laws & Regulations
Non-resident tourist of the Kingdom of Saudi Arabia needs to
obtain a visa from one of the Saudi embassies. Visas at present granted for
purposes of visit, Hajj and Umrah. Tourism or business visas require you to
check with the Saudi embassy in your country or visit the website of the Saudi
Arabian Ministry of Foreign Affairs. Upon your arrive at the Kingdom via any of
its four international airports; i.e. King Khalid Airport in Riyadh, King Abdul
Aziz Airport in Jeddah, King Fahad Airport in Dammam or Prince Mohammad ibn
Abdul Aziz Airport in Madinah, you can move freely within the Kingdom as long
as you carry a valid visa. Unfortunately, Madain Saleh lacks the proper means
for transportation, so it is advisable to coordinate with the travel agency,
which arranged the visa in your country or to rent a private car from the
airport, where car rental service are available.
Guidance
- An entry
visa must obtain before visiting Saudi Arabia.
- The visit
is preferred to be part of a tourist group through one of the tourist offices
in visitor’s country.
- When
entering the territory of Saudi Arabia, visitor must respect regulations,
customs and traditions. Women must wear “abaya” (traditional clothes for
Saudis) and not to appear - - wearing inappropriate clothing when going out in
public such as shorts, mini skirts or any clothing as described.
- Visitor
must not portray any person without his permission, especially in the presence
of women.
- All people
in Saudi Arabia (Muslim or non-Muslim) respect prayer times, which are five
times a day and they stop working during this period. You can ask your guide
about these times, which estimated at 25 minutes each and during which shops
and markets close for praying in the mosques. Then they resume work.
- Greetings
between men in Saudi Arabia are by shaking hands and between women are only
verbally. So do not surprise if the Saudi man accompanying you does not shake
hands with the women accompanying you. This is normal and does not diminish
women or belittle its status.
- Alcohol is
prohibited in Saudi Arabia as well as pork and other illegal activities
according to Saudi Arabian law, illegal drugs are the major crimes punishable
by law in the Kingdom.
Visitor of Madain Saleh needs to spend a full day at least
within the monumental area in order to be able to visit all places and to know
it in details. The monumental areas contain the following sites, which must be
visit if the tourist wants to see it completely. We advise them to seize this
unique opportunity, enter the area early in the morning and enjoy the time
there. These locations are as follows:
Qasr Al-Bint / Girl’s Palace
It is a set of graves and facades including 29 tombs
fascinatingly carved, mostly finished. All of them were made in one mountain.
The local people of Madain Saleh call this collection Bint (Girl) Castle. This
name has an incorrect account among the people there. The facades of the graves
are distributed to three directions of the mountain extending from north to
south. The number of the graves and facades in the west are 19 including one in
the top of the mountain whose sculpture has not completed. It can be access
through stairs on the western part of the mountain. If this façade were
complete, it would be the greatest in Madain Saleh. In the south, there are
seven graves, some of them are small and some are medium-size. There are also
three large graves at the East to the mountain.
Mount Athleb (Diwan
Collection)
Adiwan - It is a
large diwan engraved in the rocks. Local people call it Yuan Abu Zeid and some
of them call it “Sultan’s Majlis”. They are local names related to some myths
and stories narrated in the area and not based upon scientific facts. The diwan
is one of the wonderful features in Madain Saleh and considered by many
archaeologists as the main place of worship in the region because of the
presence of many temples and religious signs in the area. The narrow corridor
adjacent to the diwan is one of the rock wonderlands where this temple is
located. Inside Adiwan to the left, there is water reservoir for collecting
rainwater through a water conduit carved in the gullies and the surrounding
hills.
Area A Tombs - This range of mountains is located to the
north of Bint (Girl) Castle. It has no specific name. It is composed of three
mountains including 14 graves. The first mountain lies to the left side from
the castle heading to the North. It has six graves at close spaces starting
from southern side of the mountain. They have different forms and sizes. The
second mountain lies to the east of the mountain and separates from the first
one by road that links Diwan area to Hejaz Railway Station to the Islamic
Castle north of the monumental area. This mountain includes five graves, three
of them situated to the west of the mountain, one to the south and the fifth is
facing eastward. The third mountain is located to the east of the second
mountain. It contains three graves and effects of cutting stones for building,
which indicates that the site had been use as a quarry.
Qasr Bint at the background
Nabataean Well – It is located behind the mountain of Area A
Tombs on the way to the Islamic Castle and Hejaz Railway Station. It is engrave
in the sandy rocks at a depth of 30 meters and fed by a canal carved in stone,
which flows unto it during rainfall. Until recently, neighboring farms
irrigated from this well by the machines. It ceased to be use only after the
deportation of the local population to their new farms in north. There are also
other wells in Madain Saleh distributed to the old monumental area, some of
them still visible and some is compacted.
Al-Fareed (Unique) Tomb - This grave is located in the
southern part of the monumental area. It is a large grave occupying a large and
distinctive single rock. It is named Al-Fareed Palace because it is engraved in
a single rock and for the architectural element that is not available in any
other façade i.e. two Nabataeans columns in the middle of the façade of the
northern rock in addition to the lateral columns. What distinguishes this grave
from the other is that it is located in a sole independent rock.
The Photographer with Al Fareed at the background
Area C Tomb - This is cares is located almost at the centre
of Madain Saleh, southwest of the Girl's Castle. It consists of two blocs of
rock, the first is large and contains 18 tombs, the other is a small one
containing only one grave and it is different in terms of artistic and creative
standards. From inside, all of them contain tombs sculptured in their interior
walls or etched their burial ground.
Al-Sane’a Palace - It is located at the beginning of and the
southern part of the fenced monumental area near the main gate. It consists of
two small hills to the right and left upon entering. The graveyard to the left
of the visitor is called Al-Sane’a Tomb by the local people, which has no
scientific basis. It is rather link to the story of Bint Castle. It is one of
the archaeological sites visited by tourists when visiting Madain Saleh.
This rock-cut tomb is just a few meters from the main gate
Khuraimat Area - This
group of tombs is located in the western part of the monumental areas after
Sane’ Palace northwards. It is the second group of tombs experienced by
tourists at the entrance of the monumental area. The number of graves in this
area is 53, distributed to a range of small mountains. The facades there are
different in terms of arts, sculpture, architecture and decoration. Because of
the nature of sandy rocks, erosion factors such as wind and rain it affects
some facades and graves of this group.
Salemeh - Salemeh group of tombs is located almost in the
center of monumental area. It is almost without facades or any architectural
arts. This suggests that it was for poor people. It can be access after
visiting Khuraimat area.
Qasr Al-Ajouz / Old Woman's Temple - This group of tombs
lies southwest of the Bint Castle in an independent rocky mass. It is similar
in concept to Adiwan Palace as it contains a wide-open hole to the north within
which certain niches or sculptured holes. We have no information on the meaning
of the name.
Marbat Al-Faras - It is a natural rock underneath of the
erosion factors formed a shape of a tree composing almost a rocky leg because
of drills below it. It is located in the center of the fenced area and it is
has a wonderful form.
Hejaz Railway Station - Hejaz Railway Station is located in
the northern part of the fenced monumental area. It was key major station of
Hejaz Railway built by Sultan Abdul Hamid II, the last of the Ottoman caliphs.
This railway extends from Istanbul, Turkey to Madinah. The approximate age of
the station is more than 100 years. It has many buildings including service
building, locomotives repair facilities, military housing, warehouses, WC’s and
water tank near Islamic Castle, post offices and wire telephone service. There
are some stalled vehicles and full steam engine inside the station.
Posing outside the station with the remains of the train
Islamic Castle - It is located in the northern part of the
fenced monumental area. It is one of the castles built on the pilgrimage and
mail road in the era of the Abbasids. Their ages estimated are more than 700
years old. It has nothing to do with the monuments existing in Al-Hijr. Inside,
there is mosque, small rooms for housing and beacons for the control,
observation and guarding. At the vicinity of the castle, a well can be access
from within by castle through a vault linking the outside well going inside.
There is also a large pool for the storage of water and pilgrims use to drink
beside it.
The castle on top of a rock
Mount Huwara - Mount Huwara is located in Madain Saleh
outside the fenced area. This mountain can be seen from anywhere in Madain
Saleh because it is unique and very high. It is located to the left of the
paved road leading to Shalal Village to the north. It can be reach by tourist
regular cars. It is a wonderful place to spend time at the shadow of the mountain,
which is similar to magnificent skyscrapers. It is believed that this name took
from the dialogue of the Prophet Saleh’s She-Camel when it was killed by the
wicked people near this mountain and rose above it -- and Allah knows well.
Rocks...Rocks.....
Al-Ula
Al-Ula is located in the northwestern part of the Kingdom of
Saudi Arabia at the line of 37, 55, 58 longitude and 26, 29, 36 latitude. It is
290 km. from Madinah to the south of Al Ula - Shajwa road. There is another 370
km. road linking Al-Ula to Madinah i.e. Madinah - Tabouk road passing through
Khaibar. It is link to the western city of Hail via Hail - Al Ula road at 416
km. It is 250 km. away from Al-Wajh Governorate on the Red Sea coast and to the
east by Al Ula - Al-Wajh - Beda road and 250 km. from Tabuk to the north via
Tabouk-Al-Ula - Albrekah desert road and Tabuk - Jahra - Tayma road (470 km).
Al-Ula is famous for its fertile land, abundance of water
resources and numerous farms. It is surrounded by mountains composed of sandy
rocks to the East and West. The city is located between two mountains in a flat
plain, which penetrated by the famous Al-Ula Valley or the so-called Arashidi
stream. Arashidi valley is fed by small tributaries of the eastern and western
mountain chains until it meet with Al Jazl - Al Kabeer Valley at a point called
Khoshaibah, which in turn continue southwards until it reaches the point of
convergence with Al-Hamad Valley and Wadi Khaibar at a place called Salilah.
From there, it moves to the west until it ends at the Red Sea near Yanbu.
Al-Ula mountains are considered natural extension of Asarawat chain of
mountains extending from South to North of Saudi Arabia with length of more
than 2,500 km.
Al-Ula is bordered from the West and behind Al-Ula sandy
mountains by Ouerud, which is one of the largest natural mountains in Saudi
Arabia with a width that differs from one place to another with an average of
40 km. and more than 200 km. long. Their elevation is almost 950 m. above sea
level. This area is famous for its wild rabbits, deer, reindeers and migratory
wild birds. Hunters frequently visit it in the specified seasons. Al-Ula is 22
km. to the south of Madain Saleh and linked them through three paved roads.
Al-Ula and Madain Saleh are now fully connected to each other.
Al-Ula climate is moderate in comparison with different part
of Saudi Arabia's temperature. The average highest temperature during summer
months is 43 degrees Celsius (September and August) and average lowest
temperature degree in the winter months is 9 degrees Celsius (December and
January). The average rate of annual rainfall is 254 mm. which can reach 64 /
24 mm. during the month of January. Average relative humidity rate ranges
between 12% in June and 49.5% in December and January. Al-Ula is 825 m. above
sea level. This elevation increases or decreases depending on the nature of
land and valleys.
Al-Ula and Madain
Saleh lies over large underground water reservoir, which is called geologically
as Al-Ula basin where the layers of sedimentary rocks contains large amounts of
fresh groundwater formed millions of geological years ago. The annual rainfalls
on the region provide this reservoir with renewable water through the streams
flowing in the main valley from the north towards the south. This valley slopes
from the north to the south where it is fed by tributaries coming from the
Eastern and Western mountains in Harral Al-Ouerud, from Madain Saleh in the
north passing by Therbah, Shalal, Melsen, Atheeb, Saq, Telat Al-Hammad, Telat
Al Mathbaha, Telat Abu Al Hasseen, Mesial Al-Khalos, Mesial Sadr and others.
Al-Ula and Moghira meet at the valley over the village of Khoshaibah to the
South with the Great Al-Jazl Valley.
Al-Ula terrain
consists of sandy mountains bordering from the East such as Mount Almojder and
Arezikea Mountains from the West. Each Al-Ula mountain has a corresponding name
known among the local population. The flat plains between mountains are fertile
agricultural area varying in width depending on the nature of the mountains and
terrain.
Dedan Kingdom
Al Ula is one of the
important urban areas in Arabian Peninsula. According to studies conducted by
historians and archaeologists, it has an ancient history date back to the sixth
century BC. Al-Ula was known in the ancient manuscripts and works of Dedan. The
inscriptions and writings discovered in Al-Ula indicate that a group of Arab
tribes from the south and north of the Arabian Peninsula dwelt in Al-Ula and
formed kingdoms throughout the ancient history. The most important name given
to Al-Ula was the "Kingdom of Dedan" which is the oldest Kingdom
created in the region. That name was given (according to Dr. Abu Al-Hassan
Al-Ansari) based on a form that is contained in only one text as “??? “, which
means “city ruler or Sheikh”. It is also said that the name “Dedan” was derived
from the name of idol Wed, which was worshipped in the region from the first
millennium BC. The name “Widd” means love and this love associated with city
then became the "City of Love". Date back to sixth century BC the
Kingdom of Dedan was governed by a royal regime. Its borders expanded to
include Al-Ula and Madain Saleh in the north where Al-Ula occupied a strategic
location on the main Incense Trade Route, which was among the most important
commodities in the ancient world. Al-Ula played the role of mediator between
civilizations of the ancient world such as India, Babylon, Levant and Egypt.
Such importance and position continue until the end of the first century BC.
Religion of Dedan
Religion for the old
Arab was not only a cultural manifestation, but also the power from which life
is driven and civic culture is characterized. The geographical factors and
economic situation of Arab communities affected the formation of beliefs where
the beliefs of the Saharan population differed from those of the urban people.
The activities of society in trade and travel between cities made the people
worship the things that can help them find their path in the deserts and dark
nights. It is usual to find them worshiping the moon, stars and sun. On the
other hand, the Bedouin community that depends on grazing, places of grass and
forbs worships rain, thunder and lightning and so on. The social system
impacted the religious beliefs as well.
Each tribe had its own beliefs that differ from what the
other tribes believe in. Thus, there were many gods in the Arabian Peninsula
including the sun, moon, stars, rain, storms, trees, mountains and others.
Wirings are one of the most important sources that provide information on the
religion of the Arabs before Islam such as names of gods, compound names and
idol names in addition to other words related to worshipping which can identify
the names of the gods. The Lehyanite discovered inscriptions contain several
indications of religion in the Lehyanian society.
They made clear that Lehyanians used to worship the idol Zu
Ghibah and built temples for it. In Khuraybah, there is evidence of temple for
that idol. In its courtyard, a water basin more than two meters in height
carved in a block of sandstone rock and a basin for washing and purification
before entering the temple. The basin and some wall foundations around are the
only remnants of the temple. In addition, Um Daraj Mountain and Al-Ula have
remnants of another temple of Zu Ghibah that is difficult to access nowadays
due to the erosion of the stairs. Located in the vicinity of the temple's
remnants, there are two reservoirs engraved between rocks and among the rubbles
of the temple walls.
There are also a number of statues or parts of them, in
addition to some Lehyanian inscriptions written on stone sheets indicating
sacrifices for Zu Ghibah. Other than Zu Ghibah, Lehyanians also worshipped
different idols such as Salman, Abu Ilaf, Allat, Al-Oza, and Manat. Because of
the presence of Al-Mainiah community in Al-Ula, they worshipped the gods known
in their Kingdom, in the south of the Arabian Peninsula such as Nakrah and
Widd, whose names included in the Al-Mainiah inscriptions found in Al-Ula. One
of the inscriptions indicates in building of a temple for Widd in Al-Ula. In
addition, the people of Al-Mainiah used to worship Lehyan idols where one of
the Lehyan inscriptions indicates that the priest of Widd and his sons had
provided a sacrifice to the Lehyan's god Zu Ghibah. In another text, there is a
reference to a child statue provided by the priest of Widd to Zu Ghibah.
Thus, it seems that Zu Ghibah and Widd were competitors, but
Zu Ghibah won the competition and worshipped in Al-Ula for more than five
hundred years. Sacrifices and donations are put first in Lehyan religion. The
Lehyans used to provide their gods talal that is a kind of almsgiving imposed
on the land output or other wealth, which paid to the temple every year. They
used to offer alms on the palms, other various crops, agricultural lands, funds
and camels. Lehyan inscriptions shed light on the role of priests; such
inscriptions included words as avkl and avklt, salh and salht. The word Avkl
means the priest and Priestess, who serve the temple. The words salh and salht
are the religious responsibilities and a person who collects the Kharaj or alms
for the idol. The priests enjoy high religious and social status in the
Lehyanian society that provides them money and prestige.
Economy in Dedan
Al-Ula was one of the most important commercial stations on
the convoys' road running from the south of the Arabian Peninsula to Iraq,
Levant and Egypt. Lehyan benefited from the convoys passing through their
country by collecting taxes, levies, providing services, food and drinks and
others to owners of the convoys.
They also worked in the trade transfer, barter system and
trading from the south of the Arabian Peninsula where their inscriptions
indicate to the alms and sacrifices, which are provided by traders to their god
Zu Ghibah on trade carrying camels. In addition to trade, they worked in
agriculture as many words are mentioned in the inscriptions that indicate to
their knowledge of agriculture such as Kharf which means crops harvested in the
Autumn, Ditha which means the crops harvested in the Spring, Thirt which means
agricultural land and Mo which means water. Beside trade and agriculture, their
economy depended on grazing. Their inscriptions are full of sacrifices and alms
given to Zu Ghibah such as she-camels, black camels, and cattle. Such
sacrifices had not been given if there was no integrated economic system
codifying alms and overseeing their spending.
Dedan’s Expansion in Arabian
Peninsula
The influence of the Kingdom of Dedan expanded to the north,
south and center of the Arabian Peninsula. The Romanian writer Belenios (79 AD)
described the Gulf of Aqaba in the Red Sea as the Lehyan Gulf. That name
remained until the second century AD. Lehyans writings spread on the trade routes
and some urban centers such as Tayma, where an obelisk on which the name King
of Lehyanite was inscribed and Wadi Ram and Adisah in South Jordan where a
memorial found in campus of Widd Temple that provided to Zu Ghibah. Lehyan
graves were also found and a collection of writings describing about Lehyan
families who lived there. German scientist Werner Kaskel believes that the
influence of Lehyanians reached Al-Kharj (80 km. south of Riyadh) linking the
name of the city and the name of idol Kharj that worshipped in Al-Ula.
Fall of Dedan &
Lehyan Kingdom
Most historians believe that the end of the Kingdom of Dedan
and Hayyan was at the end of the second century BC. As historical texts
indicate that there was a king called Massaoud who proclaimed himself King of
Lehyan and used the Nabataean writings where three inscriptions bearing his
name and indicating his use of the language discovered. There is no indication
that this king was Lehyanian or Nabataean as especially that Nabataean kings
used to bear names such as Haritha, Lord, Aal, Ubada, Malik etc. Therefore,
historians agreed that Massaoud was not the king of the Nabataean but an
adventurer who came to Al-Ula from an area with Nabataean culture.
Perhaps Massaoud was the first to reap the benefits of
expansion of the Nabataean influence to the south that captured the area from
Madain Saleh to Al-Ula At the end of the first or second century BC. They took
Madain Saleh as their second capital after Petra. Their civilization dominated
the region until the fall of their kingdom at the hands of the Romans in 106
AD. Thus, the Arab tribes inhabiting Al-Ula Valley and Al-Qura Valley disbursed
in various places in the Arab Peninsula where both Lehyans and Nabataeans
headed for Makkah and areas around it to escape the oppression of the Romans.
Around the vicinity of Makkah, a new Arab civilization established including a
mix of previous Arab civilizations. When Islam emerged, Lehyans were against it
initially, but they quickly embraced the new religion.
This true Arab tribe still bears the same old name until
today. They live in Ain Shams Village northeast of Makkah. Thus, Al-Ula and
surrounding areas such as Madain Saleh, Tayma, Dawmat Al Gandal and Petra
became under the Romanian rule as of the beginning of the second century AD.
Kaskl says that the Kingdom of Lehyan existed until 201 AD when the Roman
armies entered the Arab happy countries, but he did not refer to the areas
occupied by such armies. The military campaign against the so called by Romans
as “happy Arab countries” was led by the Caesar’s son Astimos II in 198 AD.
However, the Romanians did not go far into the Arab territories where Thamud
and Kingdom of Dedan were the last areas captured by them. Al-Ula remained
under the Roman influence until the emergence of Islam in the sixth century AD
i.e. approximately 420 years ago. Nonetheless, the region remained during the
Roman influence in dispute with the pro-Romanian and anti-Romanian rule of the
Arab tribes.
During that period,
the Romans converting the old trade route extending from the south to the north
of Arabian Peninsula through Al-Ula and Madain Saleh and used the navy fleet
through the Red Sea instead of the commercial convoys for the sake of more
speed and safety. As the Arabs were not skilled in sailing, their role was in
fields of grazing, agriculture and bedouinism near water sources. During the
pre-Islamic period, Al-Ula remained plagued by tribal ambitions and different
forces where several Arab tribes including Beli and Beni Adrah stayed in
Al-Qura Valley. History sources indicate that those tribes fled from the south
of Arabian Peninsula after the collapse of Maareb Dam and that the tribe of
Beni Adrah had formed several alliances with neighboring tribes such as the
Hozel, Beni Dhana and Juhaina. Also settled around Al-Ula and Al-Qura Valley
especially in the Western areas were Kaidah Tribe now known as Bela tribe, a
clan of Kaidah of Qahtan. They migrated from the south of Arabian Peninsula and
settled in Al-Ula in addition to a sect of Jews who might have come with the
Romanian occupation. Al-Ula continued as unimportant small town during the
pre-Islamic era as it was not more than an agricultural and commercial center.
History includes many poets who lived in that period and spoke about the beauty
of its valleys and nature (they will be presented in the other section of this
site).
Al-Ula in the Islamic Era
Islam entered Al-Ula in 630 AD, which was the first major
event that changed history of the fall of the Lehyan and Dedan in the second
century AD as the period from 206 to 630 AD characterized by the Roman
influences and the dispute between their pros and cons. Thus, it did not
witness any civilization or commercial development and remained an agricultural
town disputed by the prevailing powers in that era.
After the emergence
of Islam and the migration of the Prophet (PBUH) to Madinah in 626 AD where he
started to establish the first Islamic State, he sent His Companion Amr ibn
Al-Aas in 620 AD to the tribes of Beli and Adrah. When he reached a place
called Dat Asalasil, he felt afraid and sent to the Prophet (PBUH) to supply
him with a group of the first Mohajerin (Companions of Prophet Mohammed, PBUH)
who migrated before or after Him from Makkah to Madinah, including Abu Bakr,
Omar ibn Al-Khattab and Abu Obeida (May Allah Bless them all). Those battles
known as “Dat Asalasil”. Many of Beli Tribe people embraced Islam, thus the new
religion started to hurt by the bribes inhabiting the areas around Al-Ula and
in Al-Qura Valley.
It was narrated that
Abu Bakr Al-Saddiq (May Allah Bless him) once said to Amr ibn Al-Aas “I
appointed you as a ruler over whomever you pass by from Beli and Adrah tribes,
all of Kaidah and call on the Arabs who go there for Jihad and urge them to do
so. He who follows you, carry him and make each tribe separate.” In 631 AD,
delegations of Beli, Beni Adrah, Juhaina and other tribes residing around
ledged allegiance to the Prophet and embraced Islam. The Prophet (PBUH)
welcomed them. The Companion Ruwefa ibn Thabet hosted Bela people. In the
summer of the same year, Prophet (PBUH) prepared the army to invade Tabuk and
Al-Ula where at that time were not known as Al-Ula when He learned that the
Roman prepared to fight Him.
The Prophet (PBUH)
and His Companions reached Al-Ula while they were on their way to Tabuk. The
Prophet (PBUH) laid the foundations of a mosque in Al-Ula using bones and
stones that now called Al-Ezam or Bones Mosque. It is the main mosque in Old
Town where the Friday congregational prayers being held. In the era of the
Caliph Abu Bakr Al-Saddiq (may Allah be pleased with him), the Muslim armies
passed by the area while they were on the way to fight the Romans in northern.
Arabian Peninsula
Al-Ula continued in the Caliphs era as mere transit area for
the Islamic armies heading for the North as a source of supplies and
equipments. The Kharaj (tribute on land) of its palms and crops provided to the
Central Bank in Madinah like Khaibar, Tayma, Fedek and other tribes. In 661 AD,
It became under Muawiya ibn Abi Safian (may Allah be pleased with him) rule
when the headquarters of the Islamic caliphate was moved from Madinah to
Damascus. It continued playing its role as a mere transit point for convoys and
troops and as a mail route among Damascus, Madinah, Makkah and Yemen. Al-Ula
has also become the service center for pilgrims coming from the Levant, Egypt
and new Islamic countries.
The most important
historical events in that era in general and in 686 AD in particular was
Sulaiman ibn Abdul Malik’s pilgrimage to Makkah taking with him Musa bin Nusair
who was exceeded eighty years old and died on the way to Makkah. The death
occurred in Al-Ula where he was buried in the vicinity of a mountain that still
bears his name. On the top of this mountain, there is an Islamic ancient castle
called “Umm Nasser Castle”. Sources indicate that Al-Ula and Al-Qura Valley
became notorious in the era of the Ommawiya Caliphate of its many poets and
singers including Hakam Al Wadi, Makin El-Athary, Ibn Al-Mawla, Ibn Aisha and
many others.
In 767 AD, Al-Ula
became under Abbasiya Caliphate when the capital relocated from Damascus to
Baghdad. It continued to play its role as a center for convoys of pilgrims, mail
and armies heading for Madinah, Makkah and Yemen. Al-Ula did not have any
significant role in making significant events during the Abbasiyan State that
lasted until 1162 AD i.e. 395 years approximately. That period witnessed
various conditions ranging between stability, economic, political prosperity,
negligence and political turmoil. At the end of the rule of the Abbasids where
in the absence of State authority, life returned to the community of the tribe
and clan until the beginning of the Ottoman Caliphate in 1165 AD when the
entire Arabian Peninsula and other Muslim countries were subject to the
authority of the Ottoman Caliphate in Istanbul, Turkey.
Al-Ula enjoyed
Ottoman State care where regular schools, Sharia Court, municipality and
gendarmerie (police) were established. The old town was formed early in that
era when Al-Ula witnessed the most important events in its history after a long
lethargy i.e. the establishment of Hejaz Railway Station in the era of Sultan
Abdul Hamid II. Unfortunately, that great project was at the end of the Ottoman
Empire, which continued almost 800 years. The First World War started and the
Ottoman State divided into small states and Al-Ula was subject during that
period to the rule of Rashid Dynasty that was loyal to the Ottomans.
Nearly 1914, Sharif
Hussein announced himself as sultanate over Hejaz and Makkah. Al-Ula was under
the rule of Al-Ashraf with the assistance of British, Lawrence of Arabs. Their
rule of Al-Ula lasted for nearly ten years. Al-Ula in that time was
populated-farmland town that had its economic weight. It was rank after Makkah
and Madinah in terms of economics, population and importance in Hejaz region.
Then, it was subject to the Saudi rule in 1924 after Madinah and areas around
it.
Old Al-Ula (Old Town)
Old Town of Al Ula
Old Al Ula Town at the background
The old Al-Ula or called by the local people “Deera” was
built at the narrowest point of the valley that extends from Madain Saleh in
the north to Al-Bada’e station near Al-Moghira in the south. This area is
formerly known as Al-Qura Valley. The town built around a high plateau adjacent
to the mountain above which is Musa bin Nusair or Umm Nasser Castle. The reason
for the building in this location was to protect the town easily from raids of
the flash floods that hit the valley in the winter and autumn and to protect it
from the frequent attacks of the invaders in earlier eras. The town was also
built in a manner rendering is to secure and defend it. It was similar to a
residential compound with a compact residential units, pathways and streets
within it. It has several gates the can be easily controlled in terms of
opening and closing when necessary. This area constitutes the Old Town. The
town's streets are narrow in terms of the current standards as they are less
than 2 meters in width.
They ceiled almost
entirely in some places for lighting purposes. The ceiling is made of a set of
rooms that built above called by people of the town “attayarah”. The width of
these roads expands in places to four or five meters. These areas called
Al-Rahba, which was also covered. They used as commercial centers where
products, goods and commodities sold and brought by the Bedouins. Every man of
the desert had a sponsor or a host called Nadeem who protect him and buys his
products such as butter, Marissa, leather, etc. in addition of using the
domestic markets such as Al-Hujairi, Al-Muhammad, Ben Shukur and Al-Atrash
markets. On top of the mountain located to the east of the town, a castle
called Um Nasser or Jubail or Musa bin Nusair was build. The town had no fences
or fortresses, but it was totally enclose by a fence with 14 gates at the main
roads.
Most famous gates
included Alhoush, a Turkish name meaning military that called by the local
population as Sour. It was name Alhoush after being use as seat of the Ottoman
military. From this gate, the flood goes from the western mountain adjacent to
old town to the east until it ends at the West. Other major gates included
Hasnaa, which is located to south of the town and opens at the sandy arena Abu
Dhiab Gate (Abu Dhiab Sour), Abu Huwayan Gate (Abu Huwayan Sour), Ibn Amer ibn
Abdul-Kareem Sour, Ibn Eid Sour, Shawakin Sour and Al-Hamed Sour. All western
and southern gates are still there. However, the eastern and northern ones have
been remove due to the opening of Salman Street (Musa bin Nusair Street).
The building of this
town dates back to the first Islamic era. It is not build at one time, but it
was gradually form until completed in compact form. Studies indicate that the
first district built in the town was Al-Khokha adjacent in the north to Umm
Nasser Al-Jubail Mountain or Musa bin Nusair Castle.
After every clan or
tribe that wanted to settle in the town built their homes in buildings
constructed according to applicable laws and customs, beginning with request
for protection and housing from the existing tribal sheikhs who and ending with
agreement to abide by the town laws, customs and traditions. Protection and
care provided to the newcomer who was subject to the rules governing the rest
of the people. The town included the Friday Mosque and other small mosques
including the Rock Mosque, Azawayah or Moroccan Mosque, Al-Ali Mosque, Northern
Mosque, Arayes Mosque and Azawayah Mosque in Al-Shoqeq Lane. It also included
Bet Al-Moalem (teacher’s house) where on top there is tantoura, which was use
to determine the time for distribution of water among farmers.
It is located at the
entrance of Adarb market. It includes Al-Geneina, the main place for drinking
water, for bathing and water for everyday use for town residents. The old town
as we indicated above had no external walls. However, in later periods, walls
started building outside the boundaries of the town, which enclosed the farms
and orchards. The people of Al-Ula had no animosities or revenges with any
neighboring tribes because of those walls. In the last period of the Ottoman
Empire especially in the last century, the state sovereignty over the area was
almost non-existent. The regulations of domestic life are left to the tribal
and clan leaders where chaos, looting and banditry prevailed especially that
the area was overwhelmed by poverty, hunger and great needs. An incident
occurred during the authority of Al-Rashid in Hail when he appointed a governor
called Saeed to Al-Ula. That governor was a servant of Ibn Rashid. He was bad
in conduct and treatment. He had a son live and go with him to the farms and
orchards where he used to take whatever he wanted without any deterrent. One
day, a dispute occurred between the son of Saeed and a peasant. The peasant
killed the son of Saeed and buried him in his orchard. It is narrated that a
palm tree was planted above his grave. The efforts of Al-Ula clan and tribe
leaders failed to contain the crisis with his father.
The father traveled
to Hail seeking help of ibn Rashid. The tribe and clan leaders realized that
ibn Rashid would invite ably invade them in retaliation for the son of his man.
They agreed to protect their town from the north with a wall to prevent the
arrival of soldiers of Ibn Rashid to the town and made the battle far from the
town. All the people of Al-Ula, elders, men, wives and children worked on the
construction of the wall, which is now Asaba’ah Wall or Seven Fence. The elders
provides food, men built the wall and the young people brought stones from the
mountain or Khuraybah (Dedan) and assisted in the handling of mud and stones to
builders and girls brought water from Al-Geneina to mix in the mud. In
addition, older women helped in cooking and preparing food for the workers. The
wall completed in 1891 for less than a month, as narrated. When the vanguards
of Al-Rashid army arrived to explore the situation in Al-Ula, they encamped
outside the fence after they found that the town was fortified and could not be
access. People leaned of the arrival of the Army.
They wanted to show
to the enemy their readiness to fight. They sent a delegation to the enemy
vanguards outside the fence telling them that the Sheiks of Al-Ula wanted to
speak to them and find out what they wanted. It was an opportunity for the
delegation to know the town from within. At that time, Al-Ula was consisting of
fifteen leaders representing fifteen clans that made up the population of the
town. Ibn Rashid delegation entered into the first sheikh's reception area
where they received cordially. Every clan leader position some men armed with
guns, swords, and knives at the entrance to each café. The delegation completed
its tour to the fifteen leaders’ reception area and saw the force that every
tribe leader had. In addition to their solidarity and cooperation with each
other, they returned to Ibn Rashid and told him that Al-Ula is fortified, had
brave men and it was a dangerous adventure to enter the town Accordingly. Ibn
Rashid retreated due to this smart plan. This is the story of the construction
of Asaba’ah Wall.
North Wall of the Town
View of the old town of Al Ula from Al Ula Castle tower
The southern wall of the town extends from Rabwat Al-Helf in
the west to Al-Romath in east, which include castles in different areas. It was
build for protection and security of the town as each clan had its own castle.
Local people of the town served as guards depending on the time given to them,
they are responsible for control and surveillance in their point of duty
without salary. Everyone had to be involved in maintaining security because
security maintains decent life for all. Castles located on the southern wall
included Mejeflah and Al-Ali Castles, Makida, Hoekem, Al-Mansouri, Ibn Awad,
Ibn Jabr and Ezzo cases at the western part of the wall. The southern wall
construction dates back long time before the building of the northern wall.
Old Al-Ula is located between these two fences bordering it
in the north and south. Those fences enclosed the two farms and spring water
while the eastern and western parts were naturally protected by mountains.
Al-Ula expanded beyond these fences only after the rule of Al-Saud Family.
However, Al-Ula train Station was built outside the southern fence of the town
in a location called “Al-Manshia” perhaps for technical and design
considerations.
The old town consists of 780 houses. All their lords are
well known and they registered in a special registry. Each house consists of
two storeys. The ground floor in most cases is made of a small hall called
asfal. The ground floor is use as food storage and family needs and it has a
strong door with a wooden lock. It had no windows but has an opening in the
roof for lighting purpose. The internal stairs connect the ground floor to the
upper one, which consists of a room that called “attayarah” because it is hang
over the shed and has a small window overlooking the road. Beside attayarah,
there is a yard for the family seating and reception for guests and is use as a
place of eating and drinking. In the yard, there is the brazier use for making
coffee and keeping the food warm. The open roof of the house is use mostly for
drying grains, cooking and sitting in the days of moderate weather or under the
sun in the winter. On the roof, there is also the bathroom or the toilet, which
called by the local population Asendas that seems it is a Turkish name. There
was no water in this bathroom for bathing or washing, but it is of the dry
type. People go to Al-Geneina to bathe and wash after using the bathroom.
The homes of the town had no windows except that in the
attayarah, the rooms hanging over the roads. Every house had only one door used
for entry and exit, which was made mostly of reinforced palm wood. The door
provided with a wooden lock from outside and another from inside. The door also
included a holed through which the person desiring to enters his hand and opens
by a wooden key made for that purpose. The Old Town includes a series of old
farms, which was irrigated by Tid’el, Al-Muallaq, Al-Ujaa and other old springs
that located within the walls of the town and confined in the north by Asaba’ah
Wall, south by Al-Mahash fence, in the east by the Almejder Mountain and in the
west by Saq Fence and sheds. The farms forms a variety of areas and small
agricultural holdings irrigated from water springs and distributed among
farmers according to a system respected and complied by all. Each farm or
orchard as described by the local people had its own name. Known names included
Albadoua, Altat, Al-Fadhli, Saberi, Al-Gualeb, Al-Kor, AL-Bata, Al-Baquera,
Al-Krem, Al-Jurein, Al-Mufjer, Al-Hamri, Al-Ajalin, Al-Maqor and many others.
A fence with a door surrounds each orchard. The pathways
between the orchards composed such walls as they were connected. It is higher
than the level of the orchard so that someone enters the door will have to
reach the normal level of the orchard. This is also relate to the irrigation
system as water enters from the beginning of the orchard and slopes until it
reached the normal level at the other end and so forth in the other orchards
until the last one. There were regulations, laws and traditions that governed
the irrigation management. In addition, it was possible to set, rent, exchange,
inherit or endow water. There are some writings held with the people of Al-Ula
about the method of these water distribution including laws, rules, customs,
names of chiefs and owners and their shares and all the details of the
irrigation system, which are inherited by generation after another.
The Old town divided into two zone: northern and southern,
parts that almost separated by Um Nasser Mountain. The northern part is called
“Ashogeg” while the southern part is called “Al-Helf”. The clans used to
inhibit the old town divided according to this distribution into two divisions:
Al-Helf clans and Ashogeg clans. All clans were known as Al-Alawna. The
indication to this name was set out in the many historical ancient documents,
especially those of the alliances and treaties between the people of Al-Ula and
some neighboring tribes. Both Al-Helf clans had and Ashogeg clans have their
own sheikhs who entrusted with making the decisions on the common matters
relevant to the town. Clans that settled the southern part included Al-Ali,
Al-Weheiba, Al-Nafe, Al-Zahouf, Al-Salama, Al-Hamd, Al-Mahfouz, Al-Mohammed and
Al-Qudat clans while those resided in the northern part included: Al-Goroog,
Al-Aseera, Al-Badna, Al-Tiamenah, AL-Awad and Al-Bedir clans. These were the
main clans that settled in the old city. However, there are some families, that
came from Najd and Qassim, which dwelt in the town in the period that preceded
the oil boom era including: Al-Luhaidan, Al-Badran, Al-Ajlan, Al-Barrak,
Al-Turki, Al-Fada, AL-Hajjaj, Al-Oreini, Al-Wahaibi, Al-Mehesin, Al-Weqesi, Ibn
Mohareb, Al-Mehmad, Al-Sehibani, Al-Badran and Al-Nasser. The families that
came from the west coast and settled in the old town are Al-Fershouti, Shehata,
Abu Salem, Al-Bedewie, Al-Affandi, Fatuh, and Juneid. Some of these families
remain in Al-Ula until today and considered as the native people of Al-Ula.
Al-Ula considered as
one of the Saudi Arabian cities, which the Higher Tourism Commission plans to
make a destination for those who love heritage, history and monuments. His
Royal Highness Prince Sultan ibn Salman ibn Abdul Aziz Al-Saud rapidly visited
Al-Ula, which reflects his personal interest in it, Madain Saleh and other
attraction in the governorate. His Royal Highness the young Prince Abdul Aziz
ibn Majid ibn Abdul Aziz Al-Saud (Prince of Madinah Region) continues the
development in the region. In Al-Ula, there are all basic foundations of
tourism such as modern infrastructure, means of transportation, advanced
telecommunications facilities in addition to two hotels, Arac and Madain Saleh
and a third one under construction. Al-Ula also includes various levels of
furnished apartments.
(REFERENCE : http://www.madainsaleh.net by Mr. Mohammed Mosa, born and grew up in Al-Ula, Kingdom of Saudi Arabia, except for the images. All images owned by Mr. JunRoche)
Ang galing ng picshots! Sino pwede macontact para sa tour mula Jeddah?
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