Historic Madain Saleh

UNESCO's World Heritage Site

HISTORY

MADAIN SALEH

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.

Related Articles:

Creation of Al-Hijr

Al-Hijr in Classic Sources

Nabataeans

Expansion of Nabataeans

Nabataeans' Ties with Egypt

Fall of Al-Hijr

The Holy Qur'an

The Prophet Saleh (PBUH)

Thamud Tribe

Prophet Saleh's She-Camel

Madain Saleh in the Holy Qur'an

In Surat Hud verses 61-68, Allah the Almighty says

In Surat Al-Shu'ara Verses 141-159, Allah the Almighty says

In Surat Al-Naml Verses 45-53, Allah the Almighty says;

Explanation of the Verses

Al-Hijr

Tourist Attraction in Madain Saleh

People

Basic Services

Laws and Regulations

Guidance

Tourist Sites in Madain Saleh

Bint (Girl) Castle Collection

Mount Athleb (Diwan) Collection

Creation Of Al-Hijr

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 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.

Al-Hijr in Classic Sources

Nabataeans after his death. However, they broke the agreement for reasons that still unknown and controlled the Kingdom of the Nabataeans in 106 AD putting an end to rule of Rab El II. The Roman ruler in Syria Cornelos Palma became ruler of the Kingdom of Nabataeans on behalf of Emperor Trajan. Nabataeans did not leave any written history with the exception of some inscriptions that speaks in most cases on personal matters. Many of their news came to us from foreign historical sources which are not particularly written for them, but they talked about them in a casual way through their relations with other nations and people such as Seleucids and Ptolemaic. Such relations were describe as sometimes friendly and sometimes hostile according to the existing conditions.

Exapansion 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

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 after his death. However, they broke the agreement for reasons that still unknown and controlled the Kingdom of the Nabataeans in 106 AD putting an end to rule of Rab El II.

The Roman ruler in Syria Cornelos Palma became ruler of the Kingdom of Nabataeans on behalf of Emperor Trajan. Nabataeans did not leave any written history with the exception of some inscriptions that speaks in most cases on personal matters. Many of their news came to us from

foreign historical sources which are not particularly written for them, but they talked about them in a casual way through their relations with other nations and people such as Seleucids and Ptolemaic. Such relations were describe as sometimes friendly and sometimes hostile according to the existing conditions.

Expansion of Nabataeans

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.

This is clear in the Nabataean pottery, which dates back to the first century BC and in a few Nabataean inscriptions.

N Nabataean 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.

Fall of Al-Hijr 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 Holy Qur'an Qur’an is the holy Book of Muslims, which revealed by Allah through Gabriel to the Messenger Mohammed (PBUH). It is the Constitution of all Muslims and the source of

their Islamic law. It is consider by Muslims as words of Allah that cannot be distort by modification, deletion and addition. Qur’an is the only book that revealed from heaven that remains without distortion, decrease or increase until now.

For Muslims respecting the Qur’an is an integral part of their religion and faith. None of them can accept any insult of disrespect to this book and only fully purified people can touch the Holy Qur’an. It contains all teachings, regulations, instructions and rules that govern the lives of Muslims and illuminate their way in this world. It also contains stories of previous Messengers and nations as well as many of the lessons from the

plights inflicted to such nations. It is in itself a miracle from Allah as it revealed more than 1,428 years ago and scientists still discover more lessons and renewable miracles in it.

Muslims believe in all heavenly books revealed by Allah to His Messengers such as the Torah and Bible on the basis that Allah revealed them. There are various translations of the meaning of the Holy Qur’an into different languages all over the world.

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.

Al-Araf Sura Verses 76-79 says, “So they slew the she-camel and revolted against their Lord's commandment and they said: Oh, Saleh! Bring us what you threatened us with if you are one of the messengers. Then the earthquake overtook them so they became motionless bodies in their abode. Then he turned away from them and said, “Oh my

people I did certainly deliver to you the message of my Lord and I gave you good advice, but you do not love those who give good advice.” Saleh migrated to Palestine where he died. There is still a tomb, called the Tomb of Prophet Saleh. Some other narrations say that he died in Makkah while he was

performing pilgrimage. He belonged to the Arab Tribe of Thamud. His name was Saleh ibn Ubeid, Ibn Maseh, Ibn Ubeid, Ibn Hader, Ibn Thamud, Ibn Ather, Ibn Eram and Ibn Noah. Qur’an does not indicate to the period he stayed with his people, but it indicates in many verses that his people are the successors of Ad. Allah, the Almighty, says in

Surat Al-Araf Verse 74, “And remembers when He made you successors after Ad and settled you in the land-- you make mansions on its plains and hew out houses in the mountains-- remember therefore Allah's benefits and do not act corruptly in the land, making mischief”.

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 there. Qur’an linked between them and the people of Ad where Allah the Almighty, says in Surat Al-Araf: “And remember when He made you successors after Ad and settled you in the land-- you make mansions on its plains and hew out houses in

the mountains-- remember therefore Allah's benefits and do not act corruptly in the land, making mischief.” Successors here mean that there were in the same place and the expression “settled you in the land” indicates that Allah enabled and spread them in the vast land, as mentioned in Surat Al-Fajr: “Have you not considered how you’re Lord

dealt with Ad, the people of Aram, possessors of lofty buildings. Like of which were not created in other cities. And (with) Thamud who hewed out the rocks in the valley.” Always in the Qur’an, the mentioning of the people of Noah, Ad and Thamud, is

repeated sequentially and successively, which indicates that there is a close link between these nations and they may be serialized i.e. each nation inherited the other or perhaps there was an overlap between their times.

Ad was an ancient Arabian nation mentioned in the Qur'an as being the place where the Prophet Hud was sent to by Allah to guide its people back to the righteous path of believing in Allah. The citizens did not heed his warnings and God destroyed the town in a great storm. An Arab tribe preceded Thamud. It has a Sura in the Qur’an called “Hud”.

History books say that Ad, Thamud, Tsam and Geddis are one of the oldest Arab races and they are known as perished Arabs. After the destruction of the people of the Prophet Noah (PBUH), ‘Ad, the people of Hud (PBUH) emerged and its influence

expanded to large areas outside the Arab lands. After their destruction in the Arabian Peninsula, Thamud settled to the North Arabian Peninsula while Geddis settled to the east of the Arabian Peninsula and known today as Najd and Al-Yamamah.

For more information on the expansion of Thamud and to Ad people, refer to historical sources for the Perished Arabs, Interpretations of the Holy Qur’an and explanations of

Hadith of the Prophet (PBUH) that included 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!"

In Surat Hud verses 61 – 68 Allah the almighty says..

“To the Thamud People We sent Saleh, one of their own brethren. He said, "O my People! Worship Allah: ye have no other god but Him. It is He Who hath produced you

from the earth and settled you therein: then ask forgiveness of Him, and turn to Him in repentance: for my Lord is always near, ready to answer. They said, "Oh Saleh! Thou hast been of us! A centre of our hopes hitherto! Dost thou now forbid us the worship of

what our fathers worshipped? But we are really in suspicious (disquieting) doubt as to that to which thou invites us. He said, "Oh my people! Do ye see? If I have a clear sign from my Lord and He hath sent Mercy unto me from Himself, who then can help me against Allah if I were to disobey Him? What then would ye add to my portion but

perdition? He said, "O my people! Do ye see? If I have a clear sign from my Lord and He hath sent Mercy unto me from Himself, who then can help me against Allah if I were to disobey Him? What then would ye add to my portion but perdition? And Oh my people! This she-camel of Allah is a symbol to you: leave her to feed on Allah's free

earth, and inflict no harm on her, or a swift Penalty will seize you! But they did hamstring her. So he said, "Enjoy yourselves in your homes for three days: (then will be your ruin): (behold) there a promise not to be belied! But they did hamstring her. So he said, "Enjoy yourselves in your homes for three days: (then will be your ruin): (behold)

there a promise not to be belied! When Our decree issued, We saved Saleh and those who believed with him, by special Grace from Ourselves, and from the Ignominy of that Day, for thy Lord, He is the Strong One, and Able to enforce His Will the mighty blast overtook the wrongdoers, and they lay prostrate in their homes before the morning.

As if, they had never dwelt and flourished there. Ah! Behold! For the Thamud rejected their Lord and Cherisher! Ah! Behold! Removed from sight were the Thamud!

In Surat Al-Shu’ara Verses 141 – 159 Allah the almighty says..

“The Thamud people rejected the Messengers. Behold, their brother Saleh said to them:

"Will you not fear Allah? I am to you a Messenger worthy of all trust. "So fear Allah, and obey me. No reward do I ask of you for it: my reward is only from the Lord of the Worlds. Will ye be left secure, in the enjoyment of all that ye have here? Gardens, springs, cornfields and date palms with spates near breaking with the weight of fruit?

And ye carve houses out of rocky mountains with great skill. But fear Allah and obey me; And follow not the bidding of those who are extravagant, who make mischief in the land, and mend not their ways. They said, "Thou art only one of those bewitched! Thou art no more than a mortal like us: then bring us a sign, if thou tell the truth!" He said,

"Here is a she-camel: she has a right of watering, and ye have a right of watering, severally on a day appointed. Touch her not with harm, lest the Penalty of a Great Day seize you. But they ham-strung her: then did they become full of regrets. But the Penalty seized them: Verily in this is a Sign: but most of them did not believe. And verily thy Lord is He, the Exalted in Might, Most Merciful.

In Surat Al-Naml Verses 45 – 53 Allah the almighty says..

We sent aforetime, to the Thamud, their brother Saleh, saying, "Serve Allah" but

beholds, they became two factions quarrelling with each other. He said, "Oh my people! Why ask ye to hasten on the evil in preference to the good? If only ye ask Allah for forgiveness, ye may hope to receive mercy." They said, "Ill omen do we augur from thee and those that are with thee." He said, "Your ill omen is with Allah, ye, ye are a people under trial. There were nine men in the city of a family who made mischief in

the land, and would not reform. They said: "Swear a mutual oath by Allah that we shall make a secret night attack on him and his people, and that we shall then say to his heir when he seeks vengeance: “We were not present at the slaughter of his people, and we are positively telling the truth. They plotted and planned, but We too planned, even

while they perceived it not. Then see what the end of their plot was! This, that We destroyed them and their people, all of them. Now such were their houses, - in utter ruin - because they practiced wrongdoing. Verily in this is a Sign for people of knowledge. And We saved those who believed and practiced righteousness.

Explanation of the Verses

Qur’an commentators say that Saleh belonged to the Thamud tribe who is Thamud ibn Ather, Ibn Eram, Ibn Sam and Ibn Noah. Thamud is the grandfather of the Thamudis and had a brother called Gaddis ibn Ather. All of them are of the Perished Arab.

Thamud tribe succeeded Ad tribe, which lived in South Arabian Peninsula in Hadramout. 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 did 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. So, the Prophet Saleh (PBUH) called them to worship Allah alone and to not associate

partners with Him, saying compassionately to them: "Oh my people! Worship Allah, you have no other Allah (God) but Him." Saleh was known for his wisdom, purity, goodness and had been greatly respected by

his people before Allah's revelation came to him. His people worshiped idols, rocks, birds etc. He frequently reminded them that the she-camel they requested as a sign of Him being a prophet existed between them, urging

them not to harm it and that it was an evidence against them not for them, where they were who asked for the sign. They suggested that it come out from a certain dumb rock, they identified themselves. It was a single rock or mountain to the west of Madain

Saleh, called Mount Huwara, the location of which is still known until today. They asked him to bring forth for them a ten-month pregnant she-camel.

He took firm covenants from them that if Allah granted them their request, they would believe in and follow him and would not harm the camel, because he knew that they were criminals and that the abuse of the Allah’s signs would expose them to immediate punishment.

So, after taking a vow from them on this, he prayed to Allah the Almighty to grant their request. The mountain moved and 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! A number of Saleh's people, including their chieftain, Janda’ ibn Amr and his followers believed and some others wanted to believed but Zou’ab ibn Amr ibn Lobaid, Al-Habab,

the servant of the idols and another person called Rabbab ibn Sar ibn Jahlas, prevented them. Janda’ ibn Amr’s uncle, who was one of the nobles of the Thamud, wanted also to believe, but those people prevented him. Allah, the Almighty addressee the people, through His Prophet, Saleh, in the verses of

Surat Hud, telling them that Allah alone Who created the creatures, created them, their offspring, grandparents, Adam and Noah; and made you settle the land after them, urging them to repent and seek His forgiveness. But the people continued in their intransigence. Now after you started to forbid us the worship of what our fathers

worshipped, you are really the true man we had known. The Surat Al-Shu’ara verses shows the comfortable and happy life the people of Thamud enjoyed at that time except what they worshiped of idols, reminding them of the beautiful gardens and orchards and their crops and fruits and water springs, between their orchards, without

toil or difficulties, especially the palm tree with its abundant and delicious fruits. He continued reminding his people of the graces and bounties that Allah endowed them and the homes they built in the mountains. Verses refer to the advanced level they

achieved in the arts of sculpture, engraving, homes and synagogues ornamentation reminding them that not all of this would have achieved without the will of Allah and his ability. Accordingly, he called them to worship Allah, the One, and go away from the corrupt.

However, criminals of the people they insisted on their disobedience, ingratitude and denial, describing Saleh as enchanted and a liar. People continue in their disobedience and stubbornly denying blessings. So, they were

divided into two groups, the minority, which believed with Saleh and the majority, that continued in their disbelief, stubbornness, and going astray.

In Al-Hijr (Madain Saleh), there were nine wicked people, who were dealing with usury. The nine wicked persons agreed to kill Saleh after they kill the camel, attacking on him at night and telling his household and near relatives that they had not witnessed the

destruction of his household and did not know anything about it. Some commentators say that the nine wicked persons, after killing the camel, set off to kill Saleh on Wednesday night. They said, "If he is truthful, we should finish him before

we are finished. If he is a liar, we will make him follow his camel.'' Then they conspired to kill Saleh and gathered at night to carry out their plot, Allah, to Whom belongs all might and Who protects His Messengers, rained down stones that smashed the heads of these nine people before the rest of the tribe. On Thursday, the first of the three

days of respite, the people woke up and their faces were pale (yellow), just as Prophet Saleh had promised them. On the second day of respite, Friday, they woke up and found their faces had turned red. On the third day of the respite, Saturday, they woke up with their faces black. On Sunday, they wore the fragrance of Hanut [the perfume

for enshrouding the dead before burial] and awaited Allah's torment and revenge; we seek refuge with Allah from it. They did not know what will be done to them or how and from where the torment would come. When the sun rose, the Sayhah (loud cry) came from the sky and a severe tremor overtook them from below; the souls captured and the bodies became lifeless, all in an hour.

They became dead and lifeless and none among them, whether young, old, male or female, escaped the torment. The scholars of Tafsir said that none from the offspring of Thamud remained, except Prophet Saleh and those who believed in him. A disbelieving

man called Abu Righal was in the Sacred Area at the time and the torment that befell his people did not touch him. When he went out of the Sacred Area one day, a stone fell from the sky and killed him. `Abdul-Razzaq narrated that Ma`amar said that Ismail ibn Umayyah said that the Prophet passed by the gravesite of Abu Righal and asked the

Companions if they knew whose grave it was. They said, "Allah and His Messenger know better'', He said. In the verses of Al-Araf, regarding the she-camel story and its killers, Saleh (PBUH)

addresses his people saying, "Indeed there has come to you a clear sign from your Lord. This she-camel of Allah is a sign unto you;'' meaning, a miracle has come to you from Allah testifying to the truth of what I came to you with. Saleh's people asked him to produce a miracle and suggested a certain solid rock that they chose which stood lonely in the area of Hijr and which called Al-Katibah. They asked him to bring a

pregnant camel out of that stone. Saleh took their covenant, promises that if Allah answers their challenge, they would believe, and follow him. When they gave him their oaths and promises to that, Saleh started praying and invoked Allah to produce that miracle. All of a sudden, the stone moved and broke apart, producing a she-camel with

thick hair. It was pregnant and its fetus was visibly moving in its belly, exactly as Saleh's people asked.

This is when their chief, Jundu` ibn `Amr and several who followed him believed. The rest of the noblemen of Thamud wanted to believe as well, but Dhu'ab ibn `Amr ibn Labid, Al-Habbab, who tended their idols and Rabbab ibn Sa`ar ibn Jahlas stopped

them. One of the cousins of Jundu` ibn `Amr, whose name was Shihab ibn Khalifah ibn Mehlah ibn Labid ibn Haras, was one of the leaders of Thamud and he wanted to accept the message as well.

However, the chiefs whom we mentioned prevented him and he conceded to their promptings. The camel remained in Thamud, as well as its offspring after she delivered it before them. The camel used to drink from its well on one day and leave the well for Thamud the next day. They also used to drink its milk, for on the days she drank water,

they used to milk her and fill their containers from its milk. Allah said in other Ayat, the camel used to graze in some of their valleys, going through a pass and coming out through another pass.

She did that to be able to move easily, because she used to drink a lot of water. She was a tremendous animal that had a strikingly beautiful appearance. When she used to pass by their cattle, the cattle would be afraid of her. When this matter continued for a long time and Thamud's rejection of Saleh became intense, they intended to kill her so that they could take the water for themselves every day. It said that all of them (the

disbelievers of Thamud) conspired to kill the camel. Qatadah said he was told that, "The designated killer of the camel approached them all, including women in their rooms and children and found out that all of them agreed to kill her.'' This fact is apparent from the wording of the Ayat. Then they denied him and they killed it. So their

Lord destroyed them because of their sin and made them equal in destruction! Allah sent the she-camel to Thamud as a clear sign, but they did her wrong. Therefore, these Ayat stated that the entire tribe shared in agreeing to this crime and

Allah knows best. Imam Abu Ja`afar ibn Jarir and other scholars of Tafsir said that the reason behind killing the camel was that a disbelieving old woman among them named Umm Ghanm `Unayzah, the daughter of Ghanm ibn Mijlaz, had the severest enmity among Thamud towards Saleh (PBUH). She had beautiful daughters and she was

wealthy and Dhu'ab ibn `Amr, one of the leaders of Thamud, was her husband. There was another noblewoman whose name is Saduf bint Al-Muhayya ibn Dahr ibn Al-Muhayya, from a noble family, wealthy and beautiful. She was married to a Muslim man from Thamud, but she left him. These two women offered a prize for those who swore to them that they would kill the camel. Once, Saduf summoned a man called Al-Habbab

and offered herself to him if he would kill the camel, but he refused. So she called a cousin of hers whose name was Musaddi` ibn Mehraj ibn Al-Muhayya, and he agreed. As for `Unayzah bint Ghanm, she called Gadar ibn Salif ibn Jundu, a short person with

red-blue skin, a bastard, according to them. Gadar was not the son of his claimed father, Salif, but the son of another man called, Ziad. However, he was born on Salif's bed and thus named after him. `Unayzah said to Gadar, "I will give you any of my

daughters you wish, if you kill the camel.'' Gadar ibn Salif and Musaddi` ibn Mehraj went along and recruited several mischievous persons from Thamud to kill the camel. Seven more from Thamud agreed and the group became nine, as Allah described, when

He said, “And there were in the city nine men, who made mischief in the land and would not reform.” These nine men were chiefs of their people and they lured the entire tribe into agreeing to kill the camel.

So they waited until the camel left the water well, where Gadar waited beside a rock on its path, while Musaddi` waited at another rock. When the camel passed by Musaddi`, he shot an arrow at her and the arrow pierced her leg. At that time, `Unayzah came out and ordered her daughter, who was among the most beautiful women, to uncover

her face for Gadar, encouraging Gadar to swing his sword, hitting the camel on her knee. So she fell to the ground and screamed once to warn her offspring. Gadar stabbed her in her neck and slaughtered her. Her offspring went up a high rock and screamed. `Abdul Razzaq recorded from Ma`amar that someone reported from Al-

Hassan Al-Basri that the offspring said, "O my Lord! Where is my mother'' It was said that her offspring screamed thrice and entered a rock and vanished in it or they followed it and killed it together with its mother. Allah knows best. When they finished the camel off and the news reached Prophet

Saleh, he came to them while they were gathered. When he saw the camel, he cried and proclaimed, "Enjoy yourselves in your homes for three days.'' The nine wicked persons killed the camel on Wednesday and that night they conspired to kill Saleh. They said, "If he is truthful we should finish him before we are finished. If he is a liar, we will

make him follow his camel.'' They said: "Swear one to another by Allah that we shall make a secret night attack on him and his household and thereafter 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.” [27:49-50] When they conspired to kill Saleh and gathered at night to carry out their plot, Allah, to Whom belongs all might and Who protects His Messengers, rained down stones that smashed the heads of these nine people before the rest of the tribe. On Thursday, the first of the three days of respite, the people woke up and their faces

were pale (yellow), just as Prophet Saleh had promised them. On the second day of respite, Friday, they woke up and found their faces had turned red. On the third day of the respite, Saturday, they woke up with their faces black. On Sunday, they wore the fragrance of Hanut [the perfume for enshrouding the dead

before burial] and awaited Allah's torment and revenge; we seek refuge with Allah from it. They did not know what will be done to them or how and from where the torment would come. When the sun rose, the Sayhah (loud cry) came from the sky and a severe tremor overtook them from below; the souls captured and the bodies became lifeless all

in an hour. This is the grave of Abu Righal, a man from Thamud. He was in the Sacred Area of Allah and this fact saved him from receiving Allah's torment. When he went out of the Sacred Area, what befell his people also befell him. He buried here along with a

branch made from gold. So the people used their swords and looked for the golden branch and found it. `Abdul-

Razzaq narrated that Ma`amar said that Azuhri said that Abu Righal is the father of the tribe of Thaqif. Then He (Saleh) turned from them, and said, "O 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.'' These are the words of admonishment that Saleh conveyed

to his people after Allah destroyed them for defying Him, rebelling against Him, refusing to accept the truth, avoiding guidance and preferring misguidance instead. Saleh said these words of admonishment and criticism to them after they perished, and they heard him as a miracle for Prophet Saleh from Allah.

Similarly, it recorded in Two Sahih that after the Messenger of Allah defeated the disbelievers in the battle of Badr he remained in that area for three days and then rode his camel, which was prepare for him during the latter part of the night. He went on

until he stood by the well of Badr (where the corpses of the disbelievers were thrown) and said, Oh Abu Jahl ibn Hisham! Oh, `Utbah ibn Rabi`ah! Oh, Shaibah ibn Rabi`ah! Did you find what your Lord has promised you of torment to be true, for I found what my Lord promised me of victory to be true? `Omar said to him, "Oh, Allah's Messenger! Why do you speak to a people who have rotted?'' He said, “By He in Whose Hand is my

soul! You do not hear what I am saying better than they, but they cannot reply.” Similarly, Prophet Saleh (PBUH) said to his people, "I have indeed conveyed to you the Message of my Lord, and have given you good advice,'' but you did not benefit from it because you do not like the Truth and do not follow those who give you sincere advice.

Al-Hijr According to above statements, we can say that Al-Hijr is what known today as Madain Saleh, which is a group of mountains, monuments and sculptures located in the area

called Madain Saleh. It is mention in the Holy Qur’an and historical works in the name of “Al-Hijr”; it was the second capital of the State of the Nabataeans. It is about 22 kilometers from Al-Ula to the north. It is characterize with unique aesthetic and artistic facades sculptured in the rocks. The graves sculptured in the mountains consists of

“Bint (Girl) Castle, Al-Fareed (Unique) Castle, Al-Khuraimat Mountains, Al-Naqa (She-Camel Well), Al-Ajouz (Old Woman) Diwan, Athleb Mountain, Al-Diwan, and Al-Sana’a Castle. It includes 131 graves in different models and designs in total. Al-Hijr of today also includes the Islamic Castle, which dates back to the Abbasid Era, Hejaz railway train station, Huwara Mountain, Al-Mezham and mountain outside the fence, new

farms, and the residential plan. In the new Al-Hijr, there are health center, school for boys and girls, mobile and telephone services, electricity and paved roads. Most of its population lives currently in farms outside the fenced area. Such farms are famous for

producing the best kinds of dates, citrus, fruits and vegetables in Saudi Arabia.

Madain Saleh Tourist Attraction

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.

People

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.

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.

Tourist Sites in Madain Saleh

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:

Al-Bint (Girl) Castle Collection 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 Ethlib (Diwan) Collection Mount Athleb is located in the northern part of Bint (Girl) Castle. This collection is locally called “Al-Athaleth Mountain”. This mountain contains the following:

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.

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) Palace - 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. 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.

Asane’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.

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.

Al-Ajouz (Old Woman) Palace - 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. 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.

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.

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 - Tabuk 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 Tabuk-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. Related Articles:

Dedan Kingdom Leyhan Kingdom Religion of Dedan

Economy in Dedan Dedan�s Expansion in Arab Peninsula Fall of Dedan and Lehyan Kingdoms Al-Ula in the Islamic Era

Arabian Peninsula Old Al-Ula North Wall of the Town Modern Al-Ula History of Al-Ula

Al-Ula Village Governorate The Northern and Northwestern Villages Southern Villages Population

Tribes, Clans and Families Population Distribution Latest Statistics in 2005 Agriculture in Al-Ula

Important Types of Dates Tourist Attractions Famous Tourist Sites Main Gates of the Old Town

Important Personalities

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.

Lehyan kingdom

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 Arab 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)

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

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.

Modern Al-Ula

Modern Al-Ula can be trace to the rule of King Abdul Aziz Al-Saud i.e. 85 years ago when life started to take another shape, especially after Saudi Arabia had entered the oil era. Al-Ula witnessed rapid developments where the governmental authorities

required for the modern civil city, all educational stages schools for boys and girls and municipality were established. After the formation of the Real Estate Fund, people started to benefit from its services and the reconstruction and development pace was so fast that all people started to leave the old town to new houses, the last family who

leaved was in 1983. Thus, the old city became total vacant and the markets and shops moved to the new districts. In 1985, Friday prayers transferred from the major mosque of the old city to Al-Sakhrah district in the south and another in the north to declare officially the death of the old city or the Deera that lost is significance except for the

remnants of the past. Efforts still exerted from the interested parties to maintain the heritage of the ancient city to revive it, to set up programs for the rehabilitation of the buildings and roads and to return some activities and events to the town.

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.

History of Al-Ula

No. Date Events

1 4500 BC The approximate date that “Ad”, the people of the Prophet Hud

(PBUH) lived in Al-Ula

2 4250 BC The beginning of mentioning Thamud people in the history (the people of Saleh, PBUH)

3 2500 BC The emergence of Makkah thousands of years before Ismail

4 2150 BC Approximate date of birth of Prophet Saleh (PBUH) in Madain Saleh

2080 BC

Approximate date of death of Prophet Saleh (PBUH) either in Palestine or Makkah

6 1855 BC Prophet Ibrahim (PBUH ) built the Ka’ba in Makkah with his son Ismail, the grandfather of the Arab tribes

7 1600 BC The emergence of Yathreb (Madinah) at the hands of Arab Al-Amaleeq

8 1050 BC The emergence of Madian (city of Prophet Shu'aib, PBUH) and the period when Prophet Moses lived

9 300 BC Arab tribes started to evacuate from Yemen because of Al-Arm Floods. Some of them settled in Al-Ula, Madain Saleh and Al-Qura Valley

280 BC

The King of Egypt Batlimus II sent an expedition to Red Sea coasts including Al-Ula and Madain Saleh

11 269 BC Batlimus sent an expedition to discover the Red Sea coasts including

Al-Ula and Madain Saleh

12 200 BC Nabataean rule of Madain Saleh started and the end of Kingdom of Lehyan (Dedan) in Al-Ula

13 120 BC Destruction of Arm Dam in Yemen by Arm Floods and the evacuation of many Arab tribes to the north and east of Arab Peninsula

14 120 BC King of the Nabataeans Al-Harith II started minting coin.

15 Birth of Jesus (PBUH) in Bethlehem, Palestine

16 24 AD Passage of Greek Julus in Al-Ula and Madain Saleh to Yemen

17 50 AD Spread of Christianity and commercial Jewish influence

18 201 AD Arrival of Roman expeditions to Madain Saleh and Al-Ula and the

end of Nabataean Kingdom

19 230 AD Settlement of Adnanian tribe of Qadaa in Al-Ula and Al-Qura Valley

400 AD Emergence of Al-Ghasasina State in the land of Iraq

21 544 AD Death of the famous Arab poet Emrou Al-Qais in Syria

22 622 AD Migration of Prophet Mohamed (PBUH) from Makkah to Madinah

23 628 AD Arrival of the Companion Salman Al-Farsi to Al-Ula where he was

sold by a Jew in his way to Madian

24 629 AD Arrival of delegations of different Arab tribes to pledge allegiance to Prophet Mohammed (PBUH) and to embrace Islam including a

delegation from Beli tribe of Al-Qura Valley

24 629 AD

The passage of the Prophet Mohammed (PBUH) in Al-Ula on His

way to fight the Romans in Tabuk. He conquered Al-Ula village and established Al-Ezam mosque, drinking of Tid’el water and calls for it thrice.

630 AD The Prophet Mohammed (PBUH) sent Amr ibn Said ibn Al-Aas as an envoy to Beli and Beni Adrah to call them and teach them Islam. He appointed as emir of Al-Ula.

26 632 AD

The Prophet Mohammed (PBUH) appointed Companion Yazeed ibn Abi Sufian (may Allah be pleased with him) Prince of Al-Ula after the

death of the Amr Ibn Said ibn Al-Aas (may Allah be pleased with him).

27 632 AD Death of Prophet Mohammed (PBUH) in Madinah

28 632 AD The passage of Muslim armies in Al-Ula to fight apostates in the era of Caliph Abu Bakr Al-Saddiq (may Allah be pleased with him

29 637 AD Exit of the Jews of Khaibar, Al-Ula, Tema and Palestinian areas in the era of Caliph Omar ibn Al-Khattab (may Allah be pleased with him)

30 640 AD The birth of the Muslim commander Musa ibn Nusair, Andalusia Conqueror in Al-Ula

31 644 AD

The death of Caliph Omar ibn Al-Khattab (may Allah be pleased with him) where the security and justice prevailed in his era and the borders of the State expanded to Persia. He was the first to appoint judges and emirs.

32 651 AD Jamil Buthaina Al-Adri, the famous Arab poet and the poet of Al-Qura Valley died in Egypt in the era of Abdul Aziz ibn Marwan

33 659 AD Omar ibn Al-Khattab sends Aba Habiba to Fedek and Al-Qura Valley to collect zakat (tax) of palms, sheep and camels

34 661 AD Mu'awiya ibn Abi Sufian passes by Al-Ula and Al-Mabiat on the way to Damascus. It was full of orchards and farms, which he wondered.

35 661 AD Al-Ula subjects the rule of the Ommawiya Dynasty

36 682 AD Passage of Yazeed ibn Muawiya army by Al-Ula to fight Al-Zubair ibn Al-Awam in Makkah

37 682 AD Death of Companion Ruwefa Albalawi (may Allah be pleased with him) in Madinah

38 684 AD Passage of Muslim Narrator Jaafar ibn Ahmed Al-Soaj in Al-Ula on

his way to Tayma

39 691 AD Passage of Companion Saeed ibn Al-Musayyib (may Allah be pleased

with him) in Al-Ula

40 707 AD Death of Al-Zubair ibn Khubaith ibn Thabet ibn Abdullah ibn Zubair ibn Al-Awam in Al-Ula

41 712 AD

Ruler of Caliph Waleed ibn Abdul Malik begins and the death the Companion Musa ibn Nusair in Al-Ula while he was on his way from Damascus to Makkah for pilgrimage. He buried in Al-Ula where he

was born and brought up.

42 715 AD The emergence of a group of artists in the Al-Ula including Tuwais, Isa ibn Abdullah and Hakam Al-Wadi and Amr ibn Zadan

43 747 AD The town started to call by the name “Al-Ula”

44 747 AD Abu Hamza Al-Kharji leaves Madinah to fight Marwan ibn Muhammad, the last of Umayyad caliphs. The two armies met in Al-

Ula.

45 760 AD Influence of the Ommawiya Dynasty in the Arabian Peninsula and Hejaz declined and the local government prevailed.

46 786 AD Al-Ula subjects to the rule of Abbasids and witnessed a political and economic stability.

47 951 AD Al-Hamdani passes in Al-Ula and Madain Saleh and described them

48 1114 AD

The Abbasid Caliph Al-Moazam ordered the construction of the Al-

Moazam Castle in Albrekah between Al-Ula and Tabuk to provide drinking water for pilgrims and passing mail couriers. He passed in Al-Ula and Madain Saleh on his a way Makkah for pilgrimage and ordered the construction of fortresses on the same road.

49 1165 AD Beni Abu Qatada rule Al-Ula for a short period

50 1201 AD Al-Ula subject to the rule of Hashemia Mosawys for a short period

51 1228 AD Yaqout Al-Hamoui passes in Al-Ula

52 1250 AD Armies of the Mamelukes passed in Al-Ula

53 1299 AD Al-Ula subjects totally to the rule of the Ottoman Empire

54 1300 G Al-Mabiat town was ruined and its residents evacuated to Al-Ula and the beginning of the establishment of old town (Deera) in its present location

55 1322 G Ibn Fadl Allah described Al-Ula while he was on his way from Tabuk to Madinah

56 1326 G Ibn Battoutah passes in Al-Ula and Madain Saleh

57 1336 G Khalid ibn Isa Al-Balawi described the distance between Al-Ula and Tabuk as six

days of fatigue, fear of bandits and loss because of thirsty.

58 1377 G

Al-Hassan Omar ibn Habib ibn Al-Damashqi Al-Halabi Al-Shafie

described Al-Ula and Madain Saleh in its poem “Daleel Almojtaz Beard Al-Hejaz” (Guide of Al-Hejaz Land Passersby)

59 1378 G

Honorable Alia bint Al-Hussein (wife of Sheikh Ahmed Bin Yasra, Al-Sira Clan Leader in Al-Ula) bought real estate and homes of the Bani Sahkr tribe in old town to the east of Musa bin Nusair Castle mountain, demolished them and built Rock Mosque known in this

name until now.

60 1467 G Passage of the Ottoman Sultan Qaitbay Gerke in Al-Ula heading to Makkah for pilgrimage

61 1497 G The end of Mamelukes rule and start the ruling of the Ottoman Empire over Islamic world

62 1516 Al-Ula was subject to Ottoman sovereignty and returned to the authority of the State rather than the local clan rule

63 1516

The daughter of the Ottoman Sultan Sulaiman Al-Qanouni passed in Al-Ula heading to Makkah for pilgrimage. He exposed into hardships and inconveniences on his way to Makkah. The idea started to

construct railway for the transport of pilgrims to Makkah.

64 1546 Mohammed ibn Ali ibn Toulon Al-Damashqi, the author of the book “Al-Barq Al-Sami fe Tedad Manazel Al-Hij Al-Shami” described Al-Ula

and Madain Saleh.

65 1553 Abdul Kader Al-Jaxeeri Al-Nasari passed in and described Al-Ula

66 1636 Damascus ruler Isa Pasha increased taxes on the people of Al-Ula, 40 dirham per palm tree per annum

67 1636 Turkish Hajji Khalifa described Al-Ula in his journey to Makkah

68 1640 Bani Sahkr Tribe started to evacuate from Al-Ula and Madain Saleh to Jordan because of their battles with Enaza Tribe

69 1659 Mohammed Kabrit Al-Madani described Al-Ula in his journey

70 1669 Sheikh Ibrahim Al-Khaiari passed in Al-Ula on the way from Madinah to Damascus

71 1694 Sheikh Abdul Ghani Al-Nabulsi passed in Al-Ula and Madain Saleh

and described them

72 1803 First Saudi State emerged in Najd

73 1876 The rule of the Ottoman Sultan Abdul Hamid II begins, he established Hejaz Railway

74 1876 British traveler Charles Dawte visited Al-Ula and Madain Saleh with the convoys of pilgrims and returned in 1910 after being expelled from Al-Ula for the first time

75 1881 Al-Ula between Al-Ashraf and Al-Rashid in Hail rule while it was under the Ottoman mandate when chaos, banditry and insecurity spread widely

76 1881 French Traveler Charles Hopes visited Al-Ula and Madain Saleh

77 1883 German traveler Julius Oiting and Charles Hopper visited Al-Ula and

Madain Saleh during the rule of Al-Rashid

78 1891 A farmer in Al-Ula killed the son of Rashid, the ruler of Al-Ula

79 1891 People of Al-Ula built Asaba’ah Fence to face ibn Rashid’s attack

80 1892 Emergence of Ein Manshia

81 1894 Emergence of Ein Al-Mansoura

82 1895 Emergence of Ein Al-Hamidiyeh

83 1896 Emergence of Ein Al-Yusar and Al-Mubarak

84 1897 Emergence of Ein Al-Hazm

85 1899 Emergence of Ein Al-Baraka

86 1900 Survey and construction works of Hejaz Railway started

87 1901 King Abdul Aziz Al-Saud conquered Riyadh and dismissed Rashid

88 1901 Al-Ula was subject to Rashid in Hail and Al-Ashraf in Makkah where chaos and the rule of the clan and tribe prevailed

89 1903 Writer and author Mohammed Adib passed in Al-Ula and described it

90 1905 Sheriff Ali became emir of Hejaz for three (3) years

91 1908

The two train stations of Al-Ula and Madain Saleh officially opened, an official ceremony held wherein tribe’s chieftains are invited to attend. It held in Al-Ula Station in Manchia in the presence of the

Ottoman commissioner.

92 1909 The death of Sultan Abdul Hamid II and the Hejaz Railway project faltered due to disturbances

93 1909 The two French discoverers Jaussen and Savignak visited Al-Ula and Madain Saleh, impersonating Hejaz Railway train station engineers. They discovered in Al-Ula and expelled.

94 1910 The two French discoverers Jaussen and Savignak visited Al-Ula and Madain Saleh once again.

95 1914 Beginning of the First World War

96 1915 Al-Ula in chaotic political situation because of the Ottoman weakness

and the domination of the local clan and tribal rule

97 1916 Beginning of the Arab Revolution in Jordan and the destruction of Hejaz Railway at the hands of Lawrence, a British man

98 1916 Sheriff of Makkah Sheriff Ali, siege Al-Ula militarily, economically and finally occupied it

99 1918 Al-Ashraf dominated Al-Ula and appointed Sheriff Hamid as commander of Al-Ula

100 1908 1918 The Hejaz Railway put into service and Al-Ula, Madain Saleh and Madinah flourished during that period

101 1919 Ismail Al-Qazzaz appointed as commander of Al-Ula under Al-Ashraf

authority in Makkah

102 1921 The emergence of new spring water such as Al-Bahariya, Khamissiyah, Arezikea, Salehia, Al-Zahra and Salmiya

103 1924

Al-Ula was subject to the Saudi regime and the arrival of Ibn Saud’s delegation that camped outside Al-Ula (Raas Al-Koum, adjacent to

Arac Hotel now) and invited Al-Ula sheikhs to pledge allegiance for Al-Saud and for the traveling of Ismail Al-Qazzaz to Makkah to meet King Abdul-Aziz Al Saud

104 1925

Abdul Rahman ibn Nasser appointed as the first Prince by King Abdul Aziz over Al-Ula. Before he appointed, the so-called “Akhwan”

sent by King Abdul Aziz to the people of Al-Ula and neighboring tribes, ran matters

105 1926 Finance Department in Al-Ula established under the name of

Ashouna or Customs

106 1929 Saleh ibn Abdul Wahed appointed as governor of A-Ula. He is from Deera people.

107 1930 The opening of regular school in Al-Ula, which is now “Abdul Rahman ibn Auf Primary School”

108 1931 Fahad ibn Abdul Aziz ibn Abdul Wahed appointed as governor of Al-Ula

109 1932 Saleh AL-Nashmi appointed as governor of Al-Ula

110 1935 Saleh Al-Dakheel appointed as governor of Al-Ula

111 1936 Mohammed ibn Sultan appointed as governor of Al-Ula who is a native of Haremla Village. He hosted Sheikh Ali Al-Tantawi during passage in Al-Ula heading to Makkah from Damascus.

112 1937 Mohammed ibn Hideyan appointed as governor of Al-Ula

113 1941 Saad Asedeiry appointed as governor of Al-Ula

114 1942 Saad ibn Turki Asedeiry appointed as governor of Al-Ula

115 1944

The first municipal council established which called the customary council to oversee the distribution of water and maintenance of springs. Sheikh Abdul Rahman ibn Noah elected chairperson of the municipal council.

116 1946 Ahmed ibn Abdul Mohsen Asedeiry appointed as governor of Al-Ula

117 1947

Sheikh Saleh ibn Mohammed Al-Hajjaj, one of the major merchants

in Al-Ula at his expense started the digging of well in old town to provide water for the people free of charge

118 1948 The first batch of students in Al-Ula regular school traveled to Madinah and Al-Jawf to have the sixth grade exams in obtaining primary school certificate.

119 1950 The most famous spring water in Al-Ula, Al-Moalaq, run dry

120 1951 Sixth Grade of Al-Ula Primary School opened, its name changed to Abdul Rahman ibn Auf Primary School

121 1953 Al-Far’ School opened in Al-Manshia, now King Fahad Primary School

122 1953

The first Ministry of Water and Agriculture established in Al-Ula and Omar Hashem appointed as manager of the branch called Agricultural unit. Its establishment put an end to the Agricultural Customary Council or Municipal Council.

123 1954

Judge of Al-Ula Sheikh Hamed Abu Aty, issue added in the main of the State Holdings for Sokhirat Land (modern Al-Ula) and presented

it to the Ministry of Interior, the responsible at the time for the distribution of land to citizens in preparation for the planning and distribution to people.

124 1956 The first night literacy school opened in Al-Ula

125 1956 Secondary school opened in Al-Ula. Preparatory Schools were not known at that time

126 1958 King Saud ibn Abdul Aziz Al Saud visited Al-Ula by plane, which landed near Moghira and introduction of the first loudspeaker in Al-

Ula

127 1958

The opening of Madinah - Tayma - Tabuk paved road and exit of Al-Ula and Madain Saleh from Shami pilgrimage road, thus losing their

importance as a transit station for pilgrims and travelers and customs.

128 1959 Scholar Hamad Al-Jasser visited Al-Ula

129 1962 Missionary American Orientalist visited Al-Ula and Madain Saleh. American Traveler Reed and the Canadian Traveler Lynette visited Al-Ula and Madain Saleh.

130 1961 The first elementary school for girls was opened in Al-Ula, now there are more than 75 schools for girls in Al-Ula Governorate

131 1963 The Institute of Teachers and Girls Education Representation Office opened in Al-Ula

132 1963 German Professor Ruth Estil and Scientist Albert Jammeh visited Al-Ula and Madain Saleh

133 1966

Dr. Tayeb Abdul-Rahman Al-Ansari, Professor of Monuments at King

Saud University and member of the Shura Council discussed his doctorate at the University of Leeds, France. The subject of thesis was “Lehyan inscriptions in Al-Ula”.

134 1968 Mission of Monuments Institute from London University visited Al-Ula and Madain Saleh. The British sociologist Ruth Still visited Akmah monuments.

135 1969 Multipurpose Cooperative Society established in Al-Ula

136 1970 Alwaleed ibn Abdul Malik Secondary School opened in Al-Ula. It was

the first secondary school in Al-Ula.

137 1970

A mission from The Canadian University of Toronto and the American Kentucky University led by the Canadian Scientist Alfred

Benest and American Scientist William, visited Al-Ula and Madain Saleh and published their research entitled “Old Inscriptions in North Arabian Peninsula”.

138 1972 Monuments protection Act was issued pursuant to the Royal Decree

No. 26

139 1973

A Fatwa issued by Supreme Ulama Commission that residence or agriculture in Al-Hijr is not permissible, with some scholars’ reservations on certain clauses fatwa statement. The people transferred outside northern boundaries of old relics’ area in the

current agricultural area. They compensated financially and given plots of lands. The monumental area was fully fenced.

140 1975 Electricity started to use in Al-Ula

141 1977 Al-Ula – Madinah paved road was opened and Prince Abdul Mohsen ibn Abdul Aziz visited Al-Ula to open the road and establish

Electricity Company in Al-Ula

142 1977 Mohammad Abdul Hamid Merdad passes in Al-Ula and Madain Saleh from Jordan where he registered his observations and wrote a book

about this topic

143 1979 A delegation from the French Institute of Geography visited Al-Ula and Madain Saleh

144 1979 Al-Ula Club merged into Asaba’ah Club to form one club. Om Al-Qura Valley club established the first official sporting club in Al-Ula, which is now Al-Ula Sporting Club.

145 1981 Al-Ula Education Directorate opened

146 1981 Tid’el water spring dried

147 1982 A delegation from Spanish University visited Al-Ula and Madain Saleh describing the old town that is somewhat similar to the

Andalusian Toledo.

148 1984 The Saudi Arabian Monuments Agency conducted excavations and drills in Al-Mabiat area

149 1985 Drought of Sadr spring water, the last remaining spring water during this period

150 1986 King Fahad ibn Abdul Aziz Al-Saud visited Al-Ula and Madain Saleh and orders to connect the area with asphalt roads

151 1986 Sheikh Abdullah Anoweisser appointed as acting Prince of Al-Ula after the death of Ahmed ibn Abdul Mohsen Asedeiry

152 1986 Basher ibn Omar Sabah became acting Prince of Al-Ula

153 1986 Mohammed ibn Said Al-Mohammedy appointed as acting prince of Al-Ula

154 1986 His Royal Highness Prince Abdul Majid ibn Abdul Aziz Al-Saud visited Al-Ula and Madain Saleh for the first time

155 1991 Al-Ula marked as “class A” governorate

156 1993 Maintenance and restorations of Al-Ula and Madain Saleh monuments started

157 1994 Ahmad ibn Abdullah Asedeiry appointed as governor of Al-Ula

158 1995 Prime Minister of Iran Ali Akbar Hashemi Rafsanjani visited Al-Ula and Madain Saleh

159 1999 Delegation from Saudi Shura Council chaired by His Excellency. The President of the Council Sheikh Mohammad ibn Jubair and Dr. Abdul Rahman Al-Ansari visited Al-Ula and Madain Saleh.

160 2001 His Royal Highness Prince Megrin ibn Abdul Aziz Al-Saud visited Al-Ula and Madain Saleh and opened the popular village in old town as well as the heritage and food exhibition accompanied the occasion

161 2003

Chairman of the Higher Authority for Tourism His Royal Highness Prince Sultan ibn Salman ibn Abdul Aziz Al-Saud, visited Al-Ula and Madain Saleh for the second time and ordered to restore and rebuild

the historical Rock Mosque at the expense of the Heritage Foundation.

162 2005 Members of the Municipal Council in Al-Ula elected for the first local

elections in Saudi Arabia

Al-Ula Village Governorate

This section includes most villages, hamlets and places where there are residential or agricultural gatherings, irrelevant to the presence of a Center in the governorate. The

website includes the villages, which contains centers of the Governorate.

The Northern & North-Western Villages

Name Location, Geographic and

Demographic Description Distance

Odeb

North of Al-Ula and south of Al-Hijr, a populated

village directly connected to Al-Ula

5

Garager

Located north of Al-Ula date back to pre-Islamic era

7

Al-Hijr Located north of Al-Ula, it is the known as Madain

25

Saleh; access road to the area is paved

Shalal

North-west of Al-Ula with fresh spring water and a variety of

Thamud inscriptions as well as old palm trees

20

Qa’ Al-Hajj

East of Al-Ula in Madain

Saleh – Madinah Road, it is a newly formed populated village

20

Dha’

West of Al-Ula and Al-Shalal Village over Herat Ouerud with fresh spring water

60

Therba

North of Al-Ula with fresh spring water and monuments of old

settlements and old palm trees

35

Al-Borika

North of Al-Ula in Hejaz Railway with castle and Islamic pool

110

Aburaka

North-west of Al-Ula and one of the main villages in the governorate connected by paved road, it is called

“Aburaka” because of the presence of Al-Arac tree in the village

160

Al-Nashifa

North-west of Al-Ula located on the banks of the populated Al-

Jazel Valley with palm plantations

150

Abu Nakhila (Al-Hadb)

North-west of Al-Ula located on Al-Baidaa Mountains. Its climate is moderate in summer

150

Ashohiba North-west of Al-Ula and 150

west of Nashifah, a new populated

village

Al-Fare’ah

North-west of Al-Ula and North-west of Aburaka

connected to Aburaka by a paved 30 m. long road. It is populated.

190

Anaqib

North-west of Al-Ula and north of Al-Fare’ah, the pastures of

Bakr

200

Dhubei’ah

North-west of Al-Ula and north-east of Al-Fare’ah

village located in Herat Arahah in the Valley bearing its name Dhubei’ah Valley

220

Almokhadah

North-west of Al-Ula and West of Nashifah Located at the mouth

of Dhameer Valley

160

Al-Bolaiteah

North-west of Al-Ula near in the village of Al-Fare’a

from west, it is the pastures of Bakr.

240

Al-Khalas

North-west of Al-Ula, the

old water supplier and the end of the northern borders of Al-Ula

250

Um Quf

North-west of Al-Ula near in the village of Fare’a from southwest,

located above Dhameer Valley

220

Artama

North-west of Al-Ula and southwest village of Aburaka in Dhameer Valley

190

Al-Managa North-west of Al-Ula and 200

north of Al-Fare’a

Al-Jaw

North-west of Al-Ula and northeast of Aburaka and bordered in the east by Ouerud. It

has a beautiful sandy nature and ornamented by herbs during rainy season and

spring

210

Moghira (Nashifa)

Mokhainig

North-west of Al-Ula near Aburaka southwards. Wadi Aburaka and Wadi

Almokhainig terminated in the village.

170

Aziyel

North-west of Al-Ula on

the way to Nashifah and Aburaka. Its land is of the mountainous heights.

There is the “Erin” trees used in leather tanning and mountain called Al-Erin

Mountain and Al- Erin Wadi.

135

Um Deeb

Northwest of Al-Ula near

Enjeel Village in the north, it is located in mountainous area with more hyenas.

140

Anjeel

North-west of Al-Ula located in an elevated area of Al-Ula - Al-

Wajh paved way

105

Shusa

West of Al-Ula and Balata and South Anjeel Village.

It is a valley and pasture.

115

Al-Balata West of Al-Ula on Al-Ula - 80

Wajh road. It is a new village.

Al-Lehi

North-west of Al-Ula and southeast of Nashifah village located on

the edges of Al-Jazel Wadi

120

Owrash

It lies at the foot of

Ouerud zone from the west, almost west of Al-Ula. It has traces of old settlements and fresh

spring waters that still running in addition to old palm trees and different

ancient inscriptions and drawings.

90

Al-Magrah

West of Al-Ula and

Southeast of Balata, Al Ula – Al-Wajh road crosses it. It has a well that dates back to pre-

Islamic Era.

70

Al-Mohariq

West of Al-Ula near Al-Ward Mountain with

some palm trees

130

Qarm

West of Al-Ula on the road to Mt. Al-Ward in

the West, which called “Valley” on which the Qarm Valley is located. It has some

old palm trees

70

Al-Farsh

Southwest of Al-Ula, this is nearer to the west than

the south. It has a well that dates back to pre-Islamic Era called the “pots

well” and some old palm trees.

100

Al-Ward West of Al-Ula with spring 120

water and old palm trees. Al-Ward

Mountain is a populated village that famous for its beauty and moderate climate during

summer.

Seil Ana

West of Al-Ula in the south of Anjeel Village, It

is a valley bearing the same name.

Shua'ib Sirar

West of Al-Ula and south

of Anjeel Village, a valley bearing the same name with water resources date back to

the pre-Islamic Era

Southern Villages

Name Location, Geographic and

Demographic Description Distance

Moghira

South of Al-Ula, a major populated village located

in Al Ula – Madinah road

25

Abu Zaraeb

South of Al-Ula affiliated to Moghiraa Village, a

populated village

25

Al-Wazb

South of Al-Ula affiliated to Moghiraa village, a

populated village

25

Nakhla

South east of Al-Ula and east of Moghiraa contain

a spring water dripping from the mountain in which Nakhla Valley that connects Moghiraa,

60

Khoshaibah and Al-Jazel Valley terminated

Da’a

South of Al-Ula, located in Al-Ula – Khaibar – Madinah Road with a

water resources date back to pre-Islamic Era. The valley is located in a so-called Da’a

80

Ashara well

South of Al-Ula called “Bada’e Ashra” located in Al Ula – Khaibar –

Madinah Road, which was name after the trees abundantly existing in the area where an ancient

well can also be found.

120

Maqta’ Al-Raha

South east of Moghira Village and west of Ashra

well

115

Al-Khoshaibah

South of Al-Ula to the west of Moghira, a

populated and cultivated village accessed by paved roads

35

Kosaibat

South of Al-Ula consists of Qusseb Abu Sial, Qusseb Al-A’waj and Qusseb Abu Kharit. It is

made of small valleys terminated in Al-Jazel Valley. It is located near Al-Jazel monumental

area, which called Soqia Al-Jazel.

45

Fadala

South west of Al-Ula also

called Abu Tina, which is a populated area

45

Al-Raqiba

West of Al-Ula and Fadala

Village, it is an old source of water

80

Jeedah Old and historic village 90

located in the south-west of Al-Ula and Al-Jazel

Valley. It has old palm trees exposed to torrential rains in 1986, which led its people to

move to Fadala Village. The Army of Ibn Rashid had subjected it to vandalism and

destruction of its homes and farms during his rule of Al-Ula.

Ber Al-Arac

Southwest of Al-Ula near Jeedah in the east between Quseir Amodan and Jeedah, Arac trees are abundant in the

village

140

Abu Kharit

South of Al-Ula adjacent

to Khoshaibah crosses Al Ula – Shajwa – Madinah road

55

Waqir South of Al-Ula on Al Ula – Shajwa – Madinah Road

60

Abu Zubaira

outh-west of Al-Ula

located in Al-Jazel Valley between Katifa and Abu Kharit

70

Katifa

South of Al-Ula and North of Ar-ar located on the banks of Al-Jazel Valley

70

Masader

South of Al-Ula and south of Al-Khoshaibah located on the banks of Al-Jazel Valley

115

Marakh

Adolei’ah

South of Al-Ula, the capital of southern villages and accessed through Al Ula – Shajwa – Madinah Road

145

Al-Hafira

South- east of Al-Ula near Adolei’ah on the banks of

Al-Jazel Valley

150

Al-Jadida

South of Al-Ula where Al-Jazel Valley meet Al-Qura

Valley. One of the densely populated with more farms. It is situated on Al Ula – Shajwa –

Madinah Road.

120

Al-Ein Al-

Jadida

South east of Al-Ula and east of Al-Jadida Village

affiliates to Al-Jadida

120

Azabair

South of Al-Ula and West of Al-Dahlia’s intersection

of Al-Jazel and Al -Hamd Valley

170

Jethioth

South of Al-Ula, an old

settlement where Romanian monuments Jethioth is the name of the valley where it is

located. It is believe that this was a name of an old Romanian King.

90

Ar-ar

South of Al-Ula and south west of Al-Jadida located in Al-Ula – Shajwa – Madinah Road

90

Zorah

South west of Al-Ula and west of Quseir Amodan Village, the valley where

it is located is named Zorah

160

Quseir

Amodan South of Al-Ula

and south west of Al-Jadida located in Amodan Valley, which terminates at Al-Hamd Valley. There

is an existing Ottoman place.

170

Imtan Al-Arega South of Al-Ula located 145

on the edges of Al-Jazel Valley consisting of low

elevation hills

Um Zarb

South of Al-Ula and north west of Salilah Village on

the edges of Al-Jazel, Khaibar and Al-Hamd Valleys. There are terraced stone

monuments and volcanic effects in addition to one of the sites where the Prophet Mohammed

(PBUH) prayed during his invasion to Tabuk.

140

Ga’arat Adoma

South west of Al-Ula and

west of Al-Dali’a Village and a populated area

140

Gar South of Al-Ula and west

of Al-Dali’a village 150

Salilah

Al-Hessiat, south of Al-Ula affiliates to this

village, which is located between Khaibar Valley and Al-Hamd Valley. It is populated.

170

Al-Abraq

South of Al-Ula on the banks of Khaibar Valley near Jamla Mountain

170

Berma

Southeast of Al-Ula near Al-Abraq bordered by mountains in the east

and west and has historical significance

185

Haremla

Southeast of Al-Ula on

the edges of Khaibar Valley near the village of Al-Abraq located near the Islamic Hadia Castle, one

of the Islamic Shami pilgrimage road castles. Hejaz railway line passes by it.

185

Al-Faqir

Southwest of Al-Ula and west of Al-Dali’a Village

near Kosaibat

140

Kuweira

South west of Al-Ula and Kuweira Jabal, near to

Fadala

65

Population

Many ancient Arab tribes settled in Al-Ula, the most famous of which is Adrah, Beli, Beni

Sahkr and Juhaina. All people of Al-Ula belong in one way or another to one of these major tribes. During the pre-Islamic and first Islamic eras, Arab tribes spread on the edges of Al-Qura, Sogya and Al-Jazel Valleys. Tribe and clan life dominated the public and social life in the Arabian Peninsula in general and during pre-Islamic periods in

particular. Beli tribe, which is descended from Kaidah, lived in the area surrounding Al-Ula from the west and south. Enza and Bani Sahkr tribes live south and east of Al-Ula, while Beli Adrah and Faqir tribes live in north and northeast of Al-Ula. Al-Ula as a city was mainly composed of Adrah and Beni Sahkr tribes in addition to some tribes that

part of Harb.

Tribe, Clans & Families

No. Tribe Clan Family Place of

Residence

1 Bani Sahkr Al-Khuraishat Al-Mubarak, Al-Abdulwahed, Al-Sewiri, Al-Goma’a, Al-Amer Al—

Imam, Al-Amer Al-Rais (Alheri)

Al-Ula

2 Bani Sahkr Azebn Al-Eid, Al-Khurasan, Abu Zinah Al-Ula

3 Al-Enezi Al-Twel’i, Al-Wehiba

Al-Mansour, Abu Atiq, Abu Herer, Bin Abdul-Rahman, Bin Karimi

Al-Ula

4 Al-Enezi Al-Twel’i , Al-Nafe’

Al Ibrahim, Al Abu Hamoud, Bin Thabet, Al Suleiman, Al Mutlaq, Bin Nasser, Al-Halio, Abu

Nasser, Abu-Alkahalani, Bin Roei'i

Al-Ula

5 Al-Enezi Al-Twel’i – Al-

Zahoufi

Ibn Ruzik, Ibn Said, Al Khalis, Abou Solyman, Ibn Roei'I, Ibn

Hussein

Al-Ula

6 Al-Harbi Al-Farridi, Al-

Salama

Abul-Hassan, Al-Hujayri, Al-Fadil, Al-Youssef, Al-Brikit, Al-

Samahin

Al-Ula

7 Al-Harbi Al-Farridi, Al-

Hamad

Alabdel Daem, Al-Isa, Abu Shuri’, Ibn Sabah, Abu Khamis,

Bin Dwer’a, Bin Rashid, Bin Qasim,Abu

Al-Ula

8 Al-Harbi Al-Farridi, Al-Mahfouz

Al-Mousa, Alabdelkarim, Alabdullah, bin Talib, Al-Alwan, bin Madi, Al-Harmoush

Al-Ula

9 Al-Harbi Al-Ahmadi Al-Shukr, Al Hamid, Al Taema, Al Mois, Al Khuziq, Al Shurian

Al-Ula

10 Al-Harbi Al-Hazmi Dahhil Daheelulaah Al Harbi

and his sons Al-Ula

11 Al-Juhani Al-Sokkar Al Jaber Al-Ula

12 Al-Juhani Aserja, Al-Mohammed

Al- Noah, Al Shoekan, Al Toem Al-Ula

13 Al-Juhani Anazawi Al-Nazawya Al-Ula

14 Al-Juhani Adubesi Al-Debsa Azabair

15 Al-Juhani Al-Azamy Al-Azamy Al-Ula

16 Al-Juhani Al-Oqbi Al-Oqbi Al-Ula

17 Al-Juhani Al-Oqbi Al-Oqbi Al-Ula

18 Bani

Shaiba

Al-Ashraf, Al-

Mohammed Bin Jarallah, Al-Assaf Al-Ula

19 Adosary Al-Wadaan, Al-

Mohammed Al-Wadaeen Al-Ula

19 Al-Harbi Al-Ahmadi, AL-Qudat

Al-Imam, Al-Qadi, Al-Rais, Al-Sabra

Al-Ula

20 Gezam Awlad Najuib, Al-Gooroog

Al-Saleh, Al-Ibrahim, Ibn Jabr, Al-Masaee, Abu Zeab, Al-Bushi, bin Rahma, Al- Jabr, bin Awad,

Al-Zamil

Al-Ula

21 Al-Harbi Asubhei, Al-Aseera

Al-Hoyan, Al-Lami, Al-Khalifa, Al-Nawasra, A_Aqil, Abu

Khadija, Abu Ajia, Ibn Masoud, Al Zu’ir, Al-Shuqir, Abu Shuqir, Al-Nasif, Al Manha, Al-

Al-Ula

Kurdi, Al-Rais, Al – Moriziq

22 Ashamari Al-Gheithi, Al-Tiamena

Abu Al-Ghaith, Al-Ghadqa, Abu Toema, Abu Awida, Al-Sayed Al Haddad, All-Assaf, Al-Molani

Al-Ula

23 Al-Ashamari

Ashamari Ashamari Hail

24 Al-Howeiti Al-Lehibi Al-Lehibi Al-Ula

25 Al-Harbi Al-Mowar’ei, Al-Badanah

Al-Saquier, Al-Najdi, Ibn Driham, Ibn Gomaa, Al-Hoekm, Ibn Lewify, Al-Farahin,

AL-Darbaham, Abu Dhiab, Ibn Sanad, Abu Hussein, Al-Abeedullah, Ibn Mutlaq Hoekm)

Al-Ula

26 Al-Ashraf Al-Qrouni, Al-Awad Al-Sharief, Al-Abdly Al-Ula

27 Al-Awad Al-Awad Al-Ateeq, Al-Baghdadi, Ibn Aaqil, Ibn Eid (Abu Eid), Ibn Medwazn

Al-Ula

28 Tamim Al-Badeer Al-Hamad, Al-Zaher, Al-Saad, Al-Omar

Al-Ula

29 Al-Fatouh Al-Fatouh Al-Ula

30 Al-Oreini Al-Hajjaj Al-Hajjaj Al-Ula

31 Al-Qahtani Abu Sameeh Abu Sameeh Al-Ula

32 Al-Hariqi Anoeisar Anoeisar Al-Ula

33 Al-Farashuti

Al-Farashuti Al-Farasheta, Fatouh Al-Ula

34 Shamari Ashamari Shamari Hail

35 Al-Hewiti Al-Lehibi Al-Lehibi Al-Ula

36 Al-Moqbil Al-Moqbil Al-Moqbil Al-Ula

37 Al-Qabali Al-Qabali Al-Qabali Al-Ula

38 Al-Quefli Al-Quefli Al-Quefli Al-Ula

39 Al-Tamimi Al-Maghioli Al-Maghioli Al-Ula

40 Almahnesh Almahnesh Almahnesh Jizan

41 Hakima Al-Hakami Al-Hakami Jizan

42 Al-Tamimi Al-Rajah Al-Rajah Al-Ula

43 Al-Balawi Al-Barakat Al-Managra Al-Jadida

44 Al-Balawi Al-Mansouri Al-Manasir Dakhna – Shallal-Therba - Gila - Al-Faqir

45 Al-Balawi Al-Foray’at Al-Frei’i Al-Jadida – AlKhashiba-

Qusaiba

46 Al-Balawi Al-Arady Al-Aradat Al-Jadida

47 Al-Balawi Al-Ramouth Al-Ramouthi

Gida-Harab- Melh-Qaseer Amoudan -Qaara Al-Doma -Fadla

48 Al-Balawi Al-Herfy Al-Harouf Abu Raka

49 Al-Balawi Al-Thwiny Al-Thwinat Dhaa’

50 Al-Balawi Al-Wabsi Al-Wabsi Al-Makhadina - Abu Tina

51 Al-Balawi Asarabtah Al-Serbity

Abu Kahila – Al-Nashifah - Al-Shuhibaa

52 Al-Balawi Al-Hamarani Al-Hamarani

Al-Farsh - Al-Nashifah -

AghnabMersha-Khansara

53 Al-Balawi AL-Zabn AL-Zini

Um Al-Reem–

Jethoth - Arar -Marakh– Melh– Waqir

54 Al-Balawi Azebala Al-Zebali ِ Al-Ward - Shoa’ib Sirar - Al-Hadb

55 Al-Balawi Al-Meshe’ala Al-Meshe’ali Al-Najeel – Al-Jabib

-Sil Enaa

56 Al-Balawi Al-Qara’ta Al-Qar’outi Al-Jafr

57 Al-Balawi Al-Athamin Al-Othmani Kasal

58 Al-Balawi Al-Hereimi Al-Herma Al-Kowira

59 Al-Balawi Al-Masa’eri Al-Masa’era Al-Najib – Al-Nahita -

60 Al-Balawi Al-Boeni Al-Poinat Shusa - Al-Jafr

61 Al-Balawi Al-Mayhoubi Al-Mawaheeb Aurash

62 Al-Balawi Al-Qawa’ani Al-Qawa’een Abu Raka-Awan -Beidh - Ratamah -Labina

63 Al-Balawi Al-Asabani Al-Asabeen Al-Lehi - Al-Jabib

64 Al-Balawi Al-Helpani Al-Helpan Al-Dali’a - Qarm– Qusaibat

65 Al-Balawi Al-Sumiri Al-Sumirat Al-Najib

66 Al-Balawi Al-Sarhani Al-Sarahin Al-Nashifah

67 Al-Balawi Ibn Raheel Al-Rawahil Abu Raka

68 Al-Balawi Abu Shama Asshamat Al-Nashifah

69 Al-Balawi Weheishy Al-Wahsha Al-Dali’a

70 Al-Balawi Al-Fadeli Al-Fawadil Al-Khalas - AlFare’ah-Al-Dalfa

71 Al-Balawi Ibn Madhar Al-Mazhar Tafiha

72 Al-Balawi Al-Sulaiman Al-Sulaiman Abu Raka

73 Al-Balawi Al-Jazl Al-Jazoul Al-Nashifah

74 Al-Balawi Al-Awda Al-Awad Mersha

75 Al-Balawi Al-Sahimi Al-Sahima Fadla

76 Al-Balawi Al-Ameri Al-Sherahia Akama

77 Al-Enezi Wald Ali Al-Aidaa Abu Zaraeb-

Moghiraa

78 Al-Enezi Atuwel’i Atuwel’i

Al-Aid – Qaara Al-Doma – Matan Al-Ariqa – Heriml

– Al-Salilah – Al-Hufra– Bermah – Um Zarb - Al-Abraq

79 Al-Enezi Al-Badyouni Al-Badawena Nakhla

80 Al-Enezi Al-Marikhani Al-Marikhan Dhaa’

81 Al-Enezi Al-Manabiha Al-Faqra – Al-Faqira Al-Hijr – Qaraqir – Al-Atheeb

82 Al-Enezi Al-Khamae’li Al-Khamae’la Qaraqir

Population Distribution

The structure of the population of Al-Ula region has changed like the other regions in

the Kingdom of Saudi Arabia, which has become one city after it unified by King Abdul Aziz ibn Al-Saud. We can distribute the population of Al-Ula region according to the divisions of the Saudi Arabian General Statistics Department, which based on dividing the population into Saudis and non-Saudi, males and females.

2005 Statistics

No. Description No. of Population

1 Number of Saudi male 11,611

2 Number of Saudi female 12,949

3 Total number of Saudis 24,560

4 Number of non-Saudi male 4,223

5 Number of non-Saudi female 1,344

6 Total number of Saudi and non-Saudi male 15,834

7 Total number of Saudi and non-Saudi female 14,293

8 Total number of Al-Ula Population 30,127

9 Total number of populated houses 10,883

10 Total number of families in Al-Ula

11 Total area of Al-Ula governorate 29,261 km2

12 Total Area of Al-Ula City 277 km2

13 Number of affiliated centers: 4 class A and 10 Class B 14 centers

14 Hijar Al-Thalath Center 5,426

15 Moghiraa Center 8,952

16 Al-Hijr Center 1,707

17 Abu Raka Center 2,678

18 Al-Salilah Center 4,191

19 Al-Abraq Center 690

20 Fdla Center 2,143

21 Al-Atheeb Center 4,240

22 Shalal Center 1,324

23 Al-Borika Center 848

24 Al-Nashifah Center 1,441

25 Al-Fare’ah Center 2,254

26 Al-Najib Center 1,982

27 Al-Ward Center 1,467

28 Total number of Centers population 39,343

29 Total number of the Governorate population 69,429

Agriculture in Al-Ula

Al-Ula considered as one of fertile agriculture areas in Saudi Arabia with arable lands,

abundance of fresh water resources and moderate climate. It is one of the oldest areas settled by man because it has water and arable lands; it has the common factor for settlement. Drawings and inscriptions on rocks that spread in the city and its villages indicate to trees, palms and animal rising. The whole area of Al-Ula is fertile and all its villages and valleys have palms and effects of the past civilizations starting from

Thamud about 4000 years ago until now, which exercised in a way or another agriculture and animal rising. There have been many springs; some are still flowing, water canals existing in the old town still representing one of the most important water installations the world known before Christianity.

They were designed to get the underground water in a very advanced way at that time where a canal was dug in a horizontal slightly sloping from main well to the farms. Stones used to maintain water lined the canal. Madain Saleh is one of the most fertile

lands in the region. It includes a model agricultural plan and its farms become known at the level of Madinah region for the quality of its fruits, citrus and vegetables including mango, orange, apricot, lemon, papaya, grapes and all types of mandarin in addition to all types of deluxe dates produced from Madain Saleh farms. These products sold in Al-Ula, Madinah, Tabuk and Hail local markets.

The Al-Jadida Village, which is one of the tributaries of Al-Jazel Valley, produces all kinds of dates, fruits and vegetables produced and sold in the markets of Madinah and Al-Ula. Al-Ula is considered in general as one of the most important areas producing the

finest types of dates exported to various parts of the world where most of region dates farms production is sold to factories in Madinah where it is packed, processed and marketed during the pilgrimage and Ramadan seasons to Madinah visitors from all over the Islamic world. The rest exported all over the world.

Most famous types of Al-Ula dates are Alberni, Al-Helwa and Al-Anberh. As the first palm tree is the most important one for the population, they give attention and care for its cultivation. Palm tree has a long story with the population of Al-Ula, which will

present in detail in a special section. It is relevant to the lives of the people in Al-Ula. Cultivation in Al-Ula governed and organized by laws and customs in the past, the Customary or Municipal Council established to regulate agriculture and the fair distribution of water among farmers. It enacted laws and regulations binding on the farmers, workers, owners, and established penalties for offenders and the mechanism

for the implementation thereof. In Old Town, there is the southeastern corner to the South Friday Mosque and at the entrance of Ad-Darb Market, an obelisk called Atantorah scheduling the water

distribution. It established for Tid’el spring water specifically. In addition, farmers use it to know the dates of the four seasons of the year and the astronomical agricultural

gales. The last managers of Atantorah, which are called by the local population “The Teachers”, were Sheikh Musa ibn Muhammad ibn Abdurrahman, Sheikh Lafi ibn Ali ibn Isa and Sheikh Mohammed ibn Qassim (may Allah have mercy on them all).

After Ministry of Agriculture and Saudi Arabian Agricultural Bank in Al-Ula established, the area has witnessed an agricultural renaissance marked with expansion in new locations such as Madain Saleh, Al-Jadida, Al- Khoshaibah, Abu Zaraeb and Al-Jazel

Valley as well as the development of old farms such as Al-Ula, Al-Atheeb, Karaker, Therbah and Moghiraa.

Varieties of Dates

No. Name Color of Ripe Fruit

No. Name Color of Ripe Fruit

1 Barnih (Mabroum) Yellow 37 Baidaa Yellow

2 Helwa Red 38 Baidat Yanbu Yellow

3 Helwa Baidaa Yellow 39 Gasbat bin Saadoun Red

4 Anbara 40 Gasbat Al-Tiamena Yellow

5 Barniat Banat Saad Yellow 41 Gasbat Qasib Red

6 Benjanet Al-Alwan Dark Red 42 Gasbat Al Esa Yellow

7 Benjanet Dark Red 43 Gasbat Al-Magar Red

8 Kasbat Al-Jum’a Yellow 44 Gasbat Madluma Red

9 Homor Red 45 Gasbat Hodeb Yellow

10 Homor Al-Jabal Red 46 Joghaimia Red

11 Debasa Light Red 47 Helwat Al-Saleh Red

12 Sukarat Al-

Abdulkarim Yellow 48 Helwat Solh Red

13 Skekra Yellow 49 Helwat Toayma Yellow

14 Qarn Abu Hawa Dark Red 50 Helwat Al-Qudat Red

15 Luna Red 51 Khasm Al-Abd Red

16 Marwad Abu Khamis Yellow 52 Khadria Green

17 Marwad Abu Luwefi Yellow 53 Ruba’ia Yellow

18 Mutawag bin Ali Yellow 54 Rakhima Red

19 Habria Yellow 55 Asasfa Red

20 Kabdat Al-Hemar Dark Red 56 Satira Yellow

21 Abu Balah Red 57 Sudacia Red

22 Ba’ran Red 58 Sara Red

23 Mobkara Yellow 59 Salala Red

24 Botaitah Yellow 60 Sha’ala Yellow

25 Sham’ia Yellow 61 Fusiyat Al-Helwa Yellow

26 Sabah Al-Kheir Red 62 Fula Yellow

27 Reeg Al-Banat Yellow 63 Foha Yellow

28 Sarfan Red 64 Garn Abu Areed Red

29 Tayba Light Yellow 65 Garb Ibn Saleh Red

30 Asila Red 66 Garn Hofrat Areed Red

31 Albah Red 67 Ga’es Red

32 Oshayat Yellow 68 Gamar Deen Yellow

33 Farsiat Yellow 69 Kahala Yellow

34 Um-Suan Yellow 70 Labana Yellow

35 Halaya Red 71 Labana Yellow

36 Badriya Yellow 72 Mezkara Yellow

TOURIST ATTRACTION

Al-Ula Governorate enjoys a huge amount of various tourist sites such as ancient medieval and modern attractions. Including nearby areas characterized the nature of

agriculture and desert, the diversity between easy to reach land with some difficult to reach areas, valleys and mountains. Al-Ula existence on this historical legacy visited by different archeologist, as well as by official and political figures and lovers of nature and desert, those who loves hunting and explorations. Al-Ula with its natural agricultural

nature and temperate climates makes the visit enjoyable. Mountains and valleys overlaps the strange formations of amazing antiquities and palm groves surrounded with fruits along the valley made beautiful scenery merged with the green color of nature with blue skies and sunshine that reflects on the golden sand. Poets and travelers in old and modern Al-Ula described the multiple colors surrounding mountains

and variations on each of these amazing panoramic painting of Al-Ula in general as magnificent and wonderful place. Al-Ula is a land of peace and harmony with kindhearted, industrious and loving Arab people. Good relationships between locals and clans are still being kept through generations and visitor would love to stay and spend

some time to meditate and experience the harmonious beauty of the traditional town. A place with blue skies, friendly people, fresh air and environment away from pollution and busy city life, truly, town is still far better than city! The beauty of nature and peaceful life in Al-Ula attracts visitors to plan their next visit and bring some friends to

experience this unique opportunity. A visit in Al-Ula is not complete without visiting the noticeable antiquities in the Old Town. The pride of historical site in old Al-Ula town shows how local people lived and survived during era of political instability. Cultures,

tradition and basic daily life of dwellers in ancient civilization will see on how the people in the old town built their houses. Old town in Al-Ula is still being restored at the expense of His Royal Highness Prince Sultan bin Salman Al-Saud in order to preserve its heritage. Old town has played a significant role in developing the new generation of Al-

Ula city.

TOURIST SITES:

Old Town (Deera)

It is an integrated housing city with a number of 780 terraced houses. Stones from Dedan City (Khuraybah) used in building of most houses in the Old Town. The most famous district of the city is Khokha. Old Town has semi-shaded roads that named

Saqaif; other roads that might be narrower or broader as per case formulate the town. The town has 14 gates during that times of political instability and been closed at night. The ancient town is located on the northward road named Musa Bin Nusair Street. A visitor can recognize the town through its natural characteristics as it built of mud and stones forming one unified interconnected constructional mass. It will also recognize by

Friday Mosque and Stone Mosque, as well as Musa bin Nusair Castle. Atantourah

Tantoura is located in the southeastern part of the old town. It is clearly obvious and recognizable to visitor. As called by local people, tantoura is a sundial shaped like obelisk or a sun-clock that is located on the eastern entrance of the town named Ad-

Darb market. Its main function is to determine beginnings of the seasons and distribute water from springs for irrigation and watering farms in the day. It is marvelous and worth visiting for meditation.

Main Mosque It is located in the southeastern part of the old town beside Tantoura. It is the mosque gathering inhabitants of the town in which congregation prayer performed. It has three

gates, one in the west and is open to the internal side of the town. The mosque has a minaret built of stone and mud. The mosque that dates back to the phase of the first Islamic conquests considered among the main components of the ancient town. It does not contain places for ablution because all people do their ablutions in Tid’el commonly

known as Al-Geneina. It has a Mehrab and a pulpit for speeches. The mosque had undergone many restorations, the last of which is by Sheikh Saleh Al-Imam during the successive Islamic stages.

Al-Sakhrah (Rock) Mosque

The rock mosque is located beside Musa bin Nusair Castle. They separated by Musa Bin Nusair Road, it amides the town between northern and southern parts opposite of Al-Khokha gateway. It is a historic mosque originated by wife of Ahmed ibn Yousah (honorable Ahlia) dates back to more than 630 years ago. The mosque does not contain

a minaret or a pulpit for sermons. It has been restored at the expense of His Royal Highness Prince Sultan bin Abdul Aziz Al-Saud. In the past, the mosque been connected to the town. However, after the inauguration of Musa bin Nusair Road in the reign of late Blessed King Faisal bin Abdul Aziz Al Saud, it become outside the gates of the town.

Then all buildings in the north and south of the mosque had demolished to make currently appear as a constructional masterpiece in the middle of the square. Ein Tid’el (Al-Geneina)

Al-Geneina or Ein Tid’el is one of the most famous ancient spring water in Al-Ula. It is commonly known as Al-Geneina date back to pre-historic era. In the past, people call Al-Geneina as “compassionate mother” because it gives water for cooking, drinking,

washing and bathing, to irrigate farms, water for animals and for laundry until the recent time in the beginning of eighties in Gregorian calendar. Then, it had dried out due to drilling of wells around it. There is also a division of water on the exit of the canal of Ein Tid’el in the northern part of the town. It divided into three parts; upper

part is allocated for women taking palatable water for houses of the town. The middle part is for men to wash and for animals to drink whereas the third part designed for washing the clothes. A tourist can access this distribution of water if they visit the old town.

Musa bin Nusair Castle The local people call it Um Nasser or Jubail. It is an old castle belonging to the Islamic

eras constructed on the mountain at the end of the old town from the east. It overlooks Musa bin Nusair Street. It mentioned often in narrations of the travelers and historians who visited Al-Ula over the past centuries. It includes a hot water well that dug in the mountain foundation. This castle was used as a control point to protect the town

against any attack and to alert the population of any danger coming from outside before the arrival of the enemy. In the near past, a lamp was place over its summit for guidance and lighting. Until today, Musa bin Nusair Castle or local people called “Umm

Nasser Castle". All accounts indicate that the Muslim Commander Musa bin Nusair, died and buried close to it. The visitor can closely watch the town's old Islamic Castle but the road to its summit is impassable at this time because of the destruction it sustained

because of negligence and lack of repairs and restoration. Ad-Door

It is an open place located from the west outside of the old town. It consists of market, bakery, coffee shop, restaurant, animal market, municipal administration, police station and a well that provide water for everyday use. It also includes place where camels,

goats and sheep are being slaughter. Before the ruling of the Saudi, Ad Door does not exist because all the markets in the past were located only inside the town. It considered as one of the relatively modern areas in the town during that era. Ad-Door extends from the boundaries of Ashogeg cemetery in north to the borders of Al-Helf

cemetery in the south.

Main gates of the Old Town

The Old City includes 14 gates, most of which are still in their previous conditions especially those located in west of the town. The gates were close in the past during

night and opened during the day. By closing them, the town becomes an integrated city from inside with all the necessities of life. Al-Hajjaj Well

Al-Hajjaj Well is located in the western part of the town near Al-Hajjaj Store. Sheikh Saleh ibn Mohammed Al-Hajaj Al-Oreini started the digging of this well (may Allah have mercy upon him) who was one of the benevolent people of Al-Ula. He started the

digging of this well at his own expense for the sake of Allah in order to provide drinking water for the residents of the old town. This well is outside the wall of the old town in the past. The visitor can see it behind the town from the east adjacent to the old shops.

Asaba'ah Wall This wall can be seen outside Al-Ula towards Madain Saleh in the north on two-way road after passing the driving school. This wall is been built of stones and mud

extending from the foot of the western mountain to the eastern mountain. Local people built it to prevent attacks of Ibn Rashed, governor of Hail 116 years ago. Because it constructed very quickly it does not contain any architectural design or any carvings.

The visitor can see the opening holes for guns through the wall. The main gate of the wall dismantled by floods and it has ceased to exist.

Al-Jofeylah Castle This castle is located in the southern wall of the town adjacent to Rabwat Al-Helf. It is

built in the late medieval time to repel the invasions against the town during the period of political instability for protection, surveillance and to control the entry and exit in the town.

Al-Ali Castle This castle lies along the southern wall of the town near Al-Khalos Valley. It is a control

point, which built during the periods of political instability in the region. It was build of mud and attributed to the clan of Ali from Bani Sahkr. Abu Najdi Castle

Abu Najdi Castle is located in the north of the town along the northern Asaba’ah fence. It is a control point owned by well-known Al-Badanah clan.

Khuraybah (Dedan) It is located in the eastern part of Salamiya farms. It is the archaeological Dedan city,

which known to local people as Khuraybah. It is a ruined town including signs of buildings and canals. Archaeologists described it as the ancient city of Dedan, the capital of the old Kingdom of Lehyan. It also contains works of sculptured monuments in the eastern Mountain. However, they are very different from the facades of Madain

Saleh. In the middle of the demolished city, there is a big stone basin cast in a rock. There are also some nearby archaeological sites such as Mount Akmah to the north-west of Khuraybah and some fenced sites near the paved road. Tourists can access it through several ways; the easiest is the through street parallel to

Al-Fatah Bridge near Arac Hotel where the road passes from the vicinity of the farms along Hail road towards the east where the road leads to the archaeological site. It can also access through Saq neighborhood from the main road leading into or out of Al-Ula in the direction of Hail and Madain Saleh. The entry is from the intersection in front of

the checkpoint on the right outside of Al-Ula walking between farms until the site, the fence and the tombs of the ancient can be seen from outside. Entry is from the northern gate of the site, which consists of the following important elements:

Mahlab Al-Naqa

The local population calls it Al-Halauiah or Mahlab Al-Naqa. It is a large stone basin cast in a rock to the center of demolished city, where some parts of its walls and canals are still visible. Many local people believe that Prophet Saleh’s (peace be upon him) She-

Camel filled this basin with milk, which become a legend narrated locally and has nothing to do with the site. The basin is the remnants of the Lehyan Temple, which is located in the center of the town. Tourists can access it in many ways, the easiest of which is the road running parallel to Al-Fatah Bridge near Arac Hotel. It can be also

reach from Saq District using the agricultural road leading to the fenced site, which can be access from the northern gate.

Al-Usoud Tombs After entering the fenced archaeological site passing by through the remains of Dedan City and the Stone Basin to the south, groups of graves appear at the foot of the eastern mountain. It is a series of facades dug inside the rocks. There are some

sculptured works on these graves. The facades of Dedan City are less advanced and beautiful than those of these graves in Madain Saleh.

Mount Ikmah It is located north-west of Al-Ula on the road leading to Madain Saleh and Sharaabah district, which named after the tribe living beside town. Mount Akmah lies outside the

fenced area in Dedan almost 3 km. away from it. It also lies left of the way to the Al-Atheeb farms and Qaraqir Village. The visitor can see the location immediately after leaving Arac Hotel northwards where they can see the wall and the fence of the site. The site is generally not available for public visit to protect the archeological site of the

area and difficulty of access to the site of the temple and the Lehyan writings therein. The stairs to the temple have significantly affected by erosion. The most prominent researchers interested in this site are Dr. Hussein ibn Ali Abu Al-Hassan who has works and specialized studies about the site.

Umm Daraj It is located in Saq District to the western part of Al-Ula in the Herat Ouerud Mountain.

The stairs engraved at the foot of the mountain can be seen even the visitor stay in the car. These stairs lead to a Lehyan temple in the mountain, but it ruined at the time being. Visitor is not advisable to ascend the temple; access to it is dangerous and not

easy.

Hejaz Railway Train Station This station is located inside Al-Ula in the eastern part of the train district. It is the Hejaz railway train station in Al-Ula, which is smaller than that of Madain Saleh. Within

it includes Ottoman post offices, wireless telecommunication office, accommodation for the garrison, other staff and service buildings. Some other buildings added such as the Principality building, a Friday mosque at the beginning of the Saudi era and it became the headquarters for the Principality of Al-Ula at that time. It is called by the local

population Al-Qasr i.e. Emirate Palace and this name is new. Madakheel

It is an area well known to the people and residents of Al-Ula in general. It is famous for its beautiful mountainous formations and its moderate climate. It has many green trees and some wild animals visited by hunters. It is located to the north-west of Madain Saleh and it considered as one of Al-Ula Valley tributaries. It is mentioned in the

famous Arab poet “Emro' Al-Qais” in addition to Homel, which is located also to the north west of Al-Ula and Madain Saleh known today as Madakhil. Zebin ibn Moazi Al-Enazi, the author of Dictionary and History of Villages in Al-Qura

Valley asked older people from those areas about Madakhil. He said that Homel still carries the same name. It is a mountain famous for shooting. These places are attractive to lovers of hunting, camping and desert. Madakhil consists of various narrow and overlapping valleys surrounded by high red mountains in the south and north. It

terminates at Herat Ouerud in the west that can be access only from the east. It has many catchments for rainfall water where it retains water for a long time, hunters and animals drink from it. The area is densely wood with permanent green trees. It is real fun to visit in summer, spring and autumn. Tourists invited to visit some wonderful

places that were much love by the famous ancient Arab poets. Al-Qitar (train) Shu’aib Nakhla

Shu’aib Nakhla Valley is located in the southeast of Al-Ula parallel to Al-Moghira Village in the east. It is 60 kilometers away from Al-Ula and can be access through the road of Madinah passing through Moghira Village, turning left to Al-Ula Airport and continue in the east road northwards until reaching the site called Al-Qitar (train). There is water

falling from the rock caves and continues falling throughout the year except the seasons of drought and interruption of rain. This water flows down from the highlands located in the east of Nakhla Valley. It is a valley’s natural extension where there is high

density of wild standing green trees in the sandy valley.

Owrosh Owrosh is a historic old village located west of Al-Ula, which it is almost 90 km. away on Al-Ula - Al-Wajh paved road. It can be access via this route and entered from the

direction of Balata Village. It can be access through unpaved desert road with a distance of 10 km. to the east, the road leading to it cross Al-Jazel Valley. Owrosh is parallel to Therbah Village in the east and separated by Ouerud. There is an old route for camels and pedestrians through Herat Ouerud, linking Owrosh to Al-Ula. Owrosh

was famous in the past for its quality production of dates, mint and tobacco, which were exported to the markets of the Al-Ula. There are some ancient evidence of settlements like those in Therbah Village such as

several drawings of extinct animals, ancient inscriptions and writings. There also five-spring water providing freshwater throughout the year and irrigating dates farms in the village. Owrosh is rich in mountainous delicious partridge bird.

Herat Owerud It is located to the west of Al-Ula. It is a 40 - 50 km. wide and more than 200 km. long series of mountains extending from the south of Al-Ula northwards. The visitor can

watch from its observatory overlooking Al-Ula and Madain Saleh, all landmarks such as the Old City, monuments of Dedan Kingdom (Khuraybah), the modern city, the monuments of Madain Saleh and the farms that stretch across the valley. There is a paved road near Arac Hotel westward to observatory called King Abdul Aziz Park. This

idea was from former governor of Al-Ula, Mr. Ahmad Bin Abdullah Asudeiri. It is recommended for the tourists to visit this place because of its uniqueness and charm. It has vast areas of black rock surfaces and enjoys fresh air as well as

significant bio-diversity including birds, rabbits and reindeer that attracts hunters in specific periods. There are several ways to go there including Shalal Village road leading to Dhaa Spring (with its natural springs and high palm trees), through Therba or Alberich Villages wherein visitors must have guide specializing in the region.

Ram Valley It is located on the eastern side of Al-Ula. It is one of the closest natural places to Al-

Ula. It can be accessed via Riyadh Street in Aziziyah district going eastward through Prince Abdul Majid road. This valley is a natural extension of the modern southern districts of Al-Ula, but their urban expansion does not reach the valley. There are at the

beginning of the valley "Ram Bottom" which is a vast area of waterproof, solid and moorland used as a natural park for the local people and is being use for driving lesson. In the Valley, there is diversity of green trees, miscellaneous archaeological writings

and drawings and it is famous for wild animals. Mount Almejder

It is located in eastern mountain of Al-Ula. It can clearly see from Al-Ula. It is more than 300 m. high. It includes several ancient writings and drawings in addition to some wonderful caves, the most important of which is Katroubah Cave as known locally. It

situated to the right of the road leading to Madain Saleh Hotel and can access easily. There is another cave in front of the hotel that can be reach by ascending to Abu Hassien Hill. The local people call it Christians Souk. It is a narrow passage between two rocks in the middle of the mountain, leading to a wide cave at its end. The surface

of the mountain is even and extends to long distances. Above the mountain, there are monuments of stone settlements, circular buildings, and specific routes linking the parts of the stone village for long distances to reach the mountain overlooking the Almahash neighborhood. Watching Al-Ula from the altitude of the mountain is a wonderful scene. It can be access by mountaineering amateurs in many ways: the first is from inside

Madain Saleh Hotel through Abu Hassien Hill with Al-Saila mouth, the shortest road. The other one is through Telat Hammad in front of agricultural nursery. It is long and arduous way. It can also be access from behind the mountain from Almahash or Althamid in front of the Khamissiyah neighborhood.

Jabal Al-Ward (Rose Mountain)

It is located west of Al-Ula at a distance of 120 km. It can be access via Al Ula – Wajh Road passing by Qarm and Al-Farsh valleys. All of them contain sites that deserve visiting. Al-Ward is one of the most beautiful summer resorts, it is located about 1,500 m. above sea level while the Mount peak is over 2,000 m. Average summer

temperature is 25 degrees Centigrade and snow covers the valley during the winter. It contains natural spring water flowing in the valley. Shu’aib Sirar (Sirar Valley)

It is a valley located to the west of Al-Ula with nearly 120 km. away. It can be access through Al-Ula – Al-Wajh Road before Al-Najib Village driving through a 20 km. unpaved desert road towards the south until the village of Jabal Al-Ward. From there,

you can return to Al-Ula through Al-Ward – Al-Ula road. Sirar Valley is one of the most beautiful natural virgin places where many diverse desert trees, mountain rabbits, birds, sashes and other birds found in the valley.

Great Al-Jazel Valley

This valley is located to the West of Al-Ula with about 250 km. long. Herat Ouerud separates it from Al-Ula. It extends from Abu Raka and Al - Fare'ah villages northwards. It has many tributaries and small valleys that flow in the east and west and increase its

size and force wherever it heads south until it meets with Al-Salilah Village, Khaibar and Al-Hamd Valleys in the south. Then it turns to the west where it reaches Yanbu until it flows into the Red Sea. This valley considered as one of the most beautiful natural virgin areas in the Kingdom where multiple types of rare plants and trees grow in its

waterway. It is also home to different animals such as wild rabbits, deer and mountain caribou in addition to the Arab tiger, which seen during the floods that swept into the valley in 1986. The Valley can be accessed via several ways such as Al-Ula – Al-Wajh road or though Abu Raka, Al – Nashifah, Balata and Al-Khoshaibah or Al-Jadida village.

It is not advisable to walk or spend night in the Valley during the rainy seasons. North-east Um Azer

Um Azer is located to the east of Al-Ula. It is a group of deserts and mountains extending eastward to Hail until the borders of Jahra. It consists of rock and mountainous formations overlapping with yellow sand dunes composing wonderful scenery as if it is painted. This area flourishes during rainy and spring seasons where

many types of herbs and shrubs grow. Ottoman Castles on Hejaz Railway

There are different types of Ottoman Castle on Hejaz Railway, there is short-spaced and some castles on the railways are similar in terms of design and use. They used as refueling stations for locomotives of this line. It also contained all the necessities of day-

to-day living at that time such as wells, water tanks, food and weapons depots, post offices and trunk (wireless telephone services) connecting Madinah to Istanbul in Turkey. Each castle had a commander assisted by a group of aides, guards and locomotives maintenance engineers.

Al-Faqir Castle in Moghira Al-Faqir Castle is located to the south of Al-Ula and to the north of Moghira Village. It is

20 kilometers from Al-Ula and can be access via Al Ula – Shajwa - Madinah road. Visitors can see it on the left side heading to the south along this road. It is a very old castle dating back to the earlier Islamic era and it was build for the service of pilgrims

and delivery of mail.

Al-Mabiat It is located to the south of Al-Ula and to the north of Moghira Village on the right side heading from Al-Ula to Madinah along Al-Ula - Khaibar road. It contains remnants of an

old town, irrigation canals and walls. This site been excavated and has not yet been exploited for tourism.

Elephant Rock It is located 7 km. to the east of Al-Ula. It can be access via Al Ula-Hail road. It is a huge rock containing natural vacuum in the form of an elephant hose.

Heritage and Folklore Museum This is a museum in Al-Ula that supervised by the Higher Tourism Authority. It is

located in the center of the city on the main road to Al-Ula Municipality building. It contains many of the cultural and heritage collections and rare collections of pictures. It opens from morning until 2:30 p.m. at Saudi local time without entrance fee. It closes on the weekends and during public holidays in the Kingdom.

Abu Bili

Abu Bili or Al-Balawiya lies almost 17 km. to the west of Al-Ula. It is located at the right side heading to the west on the way to Al-Wajh. It can be access via Al-Ula – Al-Wajh paved road. It is famous for its spring where its valleys and mountains turn into beautiful green areas attracting people who love desert and pristine nature.

Abu Ud (Denan) It is located to the north-west of Al-Ula. It is a beautiful valley surrounded by mountains

on the east and west and contains many Arab and non-Arab writings, graffiti and strange rock formations. It is parallel to Mount Akmah from the west and can be reach by two ways: first, from behind of Arac Hotel and the other is through Denan Valley, southwest of Qaraqir.

IMPORTANT PERSONALITIES:

Sheikh Musa ibn Mohammed ibn Issa

He is the Imam of Khef Al-Khatib Mosque. He was the last Imam of Al-Ezam mosque in the old city, then a preacher of the Sekhirat Mosque, then a preacher of Omar ibn Al-Khattab mosque in Sekhirat. He was the Preacher of the two Eid, Istesqaa and Friday prayers.

He is known for his knowledge, humility and generosity. He is interested in community service and worked as a teacher in public schools before retiring. He is the founder of the Multi-Purpose Cooperative Society in Al-Ula. His home was a place to receive guests and delegations from outside Al-Ula that used to come to spread call and dissemination

of knowledge before the opening of the Cooperative Office for Call and Guidance in the Governorate. He used to teach during prayer time and Qur’an recital groups. He (may Allah have mercy on him) died during his sojod while he was leading the Friday Asr prayer in his mosque.

Sheikh Mohammed Ahmed Abdul Kareem

Scholar and Imam of a congregation mosque in Manshia district, preacher of two Eid prayers, one of those who lived in before and after the oil boom era and well known for piety and asceticism. He studied many books including the Al-Fiat ibn Malik and Al-Muwataa. He is one of the last sheikhs of Maliki School of Jurisprudence in Al-Ula.

Sheikh Ali Ibrahim Al-Hujeiri He is one Of the Maliki school of Jurisprudence sheikhs who memorized the four schools

of Jurisprudence. He undertook the role of a judge intermittently if the regular judge was on leave or absent. He (may Allah have mercy on him) is known for his piety and strong guard against

wrong doers. He worked as Imam of Al-Mofajir Mosque in old Nakheel District. Sheikh Abdul Rahman Mohammed Ateeq

He is a great scholar and sheikh who learned from many scholars in Madinah and called “Sheikh Shankiti” of Al-Ula. He was one of the first regular teachers in Al-Ula when the two systems applied. He served as Director of Abdul Rahman ibn Auf School in Saudi Arabia where several generations graduated under his supervision. The education of the

first generation of Al-Ula sons attributed to him. In his last days, he worked as Imam in

the mosque of Al-Jadida neighborhood in Al-Ula.

Sheikh Abdul Majid ibn Abdul Rahman ibn Saleh Al-Imam He was the Imam and preacher of the old town mosque as well as the preacher of the two Eid and Istesqaa prayers. He was one of the eminent scientists known for their

knowledge and righteousness. He was one of the imams in Maliki School of Jurisprudence, as he memorized Al-Fiat ibn Malik, Al-Motaa and other books of jurisprudence and Sirah. He obtained “Blue Jebbeh”, an honorary degree awarded to scientists and students of science in the era of the Ottoman caliphate.

Sheikh Sulaiman ibn Mohammad Al-Kadi

He was one of those who are known for their integrity that seeking knowledge and learning. He was the Imam of the northern mosque in the Old town. He memorized the Holy Qur’an, Hadith, Jurisprudence, Qur’an interpretation and Al-Sira “the life of the Prophet”.

Sheikh Mohammed Abdullah Choekan He was one of the Maliki School of Jurisprudence sheikhs. He studied and learned in the

Holy Mosque of Madinah. He was the Imam of Al-Zawya Mosque in the old town. He worked as judge in some stages of his life. He delivered the Friday and Eid sermons on behalf of Sheikh Abdul Majid Al-Imam. He had an archaeological library that was open for public. He is known as Al-Melawie.

Ahmed ibn Abdullah ibn Ahmad ibn Ali Al-Abdul Kareem

He was one of the highly respected men of education in Al-Ula. He worked as Director of Waleed ibn Abdul Malik Secondary School, then as Director of Education in Al-Ula Governorate. He is interested in the history of Al-Ula and Old Town and made many social and cultural contributions. His family is famous for teaching as their professions and care for education. His published works includes “This Al-Ula between Past and

Present”. Ibrahim ibn Abdullah ibn Saleh Nassif

He is one of the distinguished poets in Al-Ula. He used to compose poetry. He has many poems delivered in a number of official and social occasions. He has no printed poetry

collection.

Sheikh Saleh ibn Ahmed ibn Abdul-Rahman ibn Saleh Al-Imam He was one of first education officer in Al-Ula. His family is famous in Al-Ula throughout the time for holding a judicial position that is why alias “judge” has been attach to his

name. He provided significant services to Al-Ula, the last of which was before his death i.e. the restoration of the old Friday Mosque in the Old Town (Deera) and the quest to re-establish the five prayers therein to restore its historical position. His published works includes “History of Al-Qura Valley and Al-Ula” and “Customs and Traditions”.

Sheikh Salem ibn Mohammed ibn Hussein Choekan

He was one of the pioneers of education in Al-Ula. He provided significant contributions to social work during his service in the city of Al-Ula. He is one of the first founders of Saudi Electricity Company. His published works includes “Al-Ula, Place of Civilizations and History” and “Phrases, Proverbs and Words said in Al-Ula Valley”.

Ibrahim ibn Abdullah ibn Saleh Nassif He is one of the distinguished poets in Al-Ula. He used to compose classic poetry. He

has many poems delivered in a number of official and social occasions. He has no poetry in print.

Dr. Abdullah ibn Mohammed ibn Saleh Nassif He was one of the pioneers in Education and Specialists in the ancient archaeology of the Arab Peninsula. He had special interests in the ancient and modern history and

heritage of Al-Ula. His published works include “Al-Ula between the Past and the Present”, “Western Travelers in the Arabian Peninsula”, “History and Architectural Art in Al-Ula” and “Agriculture System and Irrigation Canals”.

Salem ibn Mohammed Al-Haddad He was nicknamed by local people in Al-Ula as Mr. Salem Al-Haddad because he had an extensive experience in the services of Al-Ula and development of education where he

was acting as Director of Education before the Department of Education in the Governorate of Al-Ula has founded. He made concrete efforts in the care, recording and preservation of monuments before the establishment of the National Museum in Al-Ula.

He served as Director of Abdul Rahman ibn Auf School. He composed many classic poems and considered as the first poet in Al-Ula.

Ibrahim ibn Saad Al-Hujairi He was one of the earlier teachers who served education in Al-Ula. His published works

include “Forefathers’ Life in Mountains Bride”. Dr. Ibrahim Salman ibn Abdullah Al-Mahfouz

He is specialized in Geography. His published works include “Cansel Clan in Al-Ula”.

Dr. Mohammed ibn Khalis Al-Harbi He is a specialist in Technology and Industrial Engineering. He is one of the prominent people in the field of Industrial Engineering Science in Al-Ula

and has a lot of literature regarding Al-Ula including “Journey to Al-Qura Valley”. Dr. Abdul Rahman Al-Ansari

Dr. Abdul Rahman Al-Ansari has expertise about Al-Ula though he was not born in Al-Ula. He is one of those men who have provided great services in the area of specialized research and studies in Al-Ula and its monuments. He has many published works about

Al-Ula and its monuments and commendable efforts in relation to awareness of the area and its relics. He wrote many articles that published in many specialized magazines and daily newspapers in Al-Ula and Madain Saleh.

Madain Saleh and Al-Ula may not be mention in any occasion without mentioning Dr. Abdul Rahman Al-Ansari. His published works include “Archaeological Sites and Images of Arab Civilization in the Kingdom of Saudi Arabia”, “Al-Ula (Dedan)”, “Al-Hijr (Madain Saleh)”, “Al-Ula and Madain Saleh” and “Civilization of Two Cities”.

Dr. Hussein ibn Ali Abdul Hassan He specialized in the monuments of Al-Ula and Madain Saleh. He is one of Al-Ula sons

who have provided great services to the area. He is known for his calm and continuous work. He has a Ph.D. in the monuments of Ikmah area. His printed works in conjunction with Dr. Abdul Rahman Al-Ansari includes “Al-Ula and Madain Saleh,

Civilization of Two Cities”, “Reading of Lehyan Writings from Ikmah Mountain in Al-Ula” and many other work on the history of Al-Ula and Madain Saleh.

Omar Ali Omar Al-Elwan He is one of the social and media distinguished figures in Al-Ula. He composes verses

and has significant contributions and concrete efforts in the services of Al-Ula Governorate. He held the position as Chairman of Al-Ula Sporting Club for four years where he made considerable efforts in the club development. He is one of the founders of the Tourism and Antiquities Committee in Al-Ula, which he is the chairperson. In

addition, he is a creative photographer. He has four published works including “Branch of Dawhat Al-Ula” and “Paintings from Madain Saleh”. He owns an archive of photographs about Al-Ula Governorate containing more than one thousand pictures including natural landscapes, monuments and heritage, social and formal events.

Zin ibn Mo’aza ibn Saleh Al-Enezi He is a historian specialized in the history of Al-Ula and Al-Qura Valley. He is a cultured

man of broad access to places, geographical locations and historical events in the region. He is an expert about the ancestors of the tribes living in the region and their locations. His printed works include “Dictionary and History of Villages of Um Al-Qura Valley” and “Al-Hegeini at Urban and Bedouin People” in two volumes.

Salem ibn Mohamed Mateer Hamid

A distinguished popular poet composed many poems especially about love and sarcasm, but he does not have a collection of poetry in print.

Hamed ibn Mohammed Al-Sulaiman He is a distinguished photographer and a specialist journalistic writer. He is interested in photography of landscapes, monuments and heritage in Al-Ula. He took part in several world specialized exhibitions in the field of photography. His works include “Brief

Introduction of Al-Ula and Madain Saleh”. Abdullah Ebeid Al-Enezi

He is a talented young poet. He has many published poetry collections including “Poets of Al-Qura Valley”, “Wounded Emotions” and “Poets from Enezi Tribe”.

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Al-Ula, Kingdom of Saudi Arabia