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DARB ZUBAYDAH IN THE ABBSID PERIOD: HISTORICAL AND ARCHAEOLOGICAL ASPECTS

Author(s): Saad A. Al-Rashid


Source: Proceedings of the Seminar for Arabian Studies, Vol. 8, Proceedings of the
Eleventh SEMINAR FOR ARABIAN STUDIES held at St. John's College, Oxford on 7th-9th
July, 1977 (1978), pp. 33-45
Published by: Archaeopress Publishing Ltd.
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33

DARB ZUBAYDAH IN THE fABBSID PERIOD:


HISTORICAL AND ARCHAEOLOGICAL ASPECTS

Saad A. Al-Rashid

There were at least seven major routes which brought the pilgrims
from different regions to Mecca and Medina during the early period of

Islam:

1. The Syrian route. 2. The Egyptian route.


3. The San(a Mecca coastal route. 4. The Sanc Mecca inland route.
5. The cUman Mecca route. 6. The Kufa Mecca route.

7. The Basrah Mecca route. (see map)

Not all these routes were established during the Islamic period. There
were some which had been in use a long time before Islam, particularly
those routes along the coastal line that linked South Arabia with the

areas north and north-west of Arabia. Meccan caravans traded with South

Arabia and Syria in pre-Islamic times. Spices were transported by land


through the Hijz Province via the coastal or the inland routes, of which
Mecca was a mid-way station (1). With regard to the main routes from
Iraq (the Kufa-Mecca route and the Basrah-Mecca route), we may conclude

from the Muslim historians and geographers that these routes came into use

officially from the start of the early Muslim campaigns against Iraq and
Persia, and particularly after the foundation of the two new Muslim cities,

Basrah and Kufa, during the reign of cUmar b. al-Khattb A.H. 17/638 (2).
After the establishment of these two cities communications between

them and the Hijz province became important, and they enabled Muslim
soldiers to perform the Pilgrimage regularly.
What concerns us here is the Kufa-Mecca road (Darb Zubaydah). There

is hardly any information about the state of the road before the Islamic

period. It is reported that the caliph 'Uthman 23-35/644-656, had wells

( cuyn) dug at the station of Fayd (3). The plain on which Fayd was
established used to be open country between the Asad and the Tayy tribes
in the pre-Muslim period. Pre-Islamic poetry indicates that Fayd was a
watering station in pagan times (4). When the chief of the Tayy tribe,
Zaid Al-Khayl, later named Zaid Al-Khayr by the Prophet Muhammad,
accepted Islam, the Prophet awarded him Fayd as state-owned grazing land
(5). cAli b. Abi Tlib (35-40/656-661) marched from Medina to Kufa in

36/656. His son ai-Husayn made his memorable expedition from Me

Kufa in 60/679. They both followed what seems to have been the main

Pilgrim road between Kufa and Mecca, judging by the stations they stopped
at on their way to Iraq. These stations were: ar-Rabadhah , al-Hjir,

Fayd, Zard, ath-Tha' labyyah , Zublah and al-'Aqabah (6). Such places
became prominent pilgrim stations during the 'Abbasid period. Ar-

Rabadhah for example was held by the Caliph c Umar b. al-Khattb as a

state grazing reserve for the state animals which came to the Treasury

by way of tax (7). During the period of the caliph cUthman, ar-Rabadhah

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34

became the refuge of the Prophet's companion Abu Dharr al-Gifri, who
died there in 62/652 (8). Although the road was in use at the time of

the Umayyads we have little information about the supplying of the road
with the necessary facilities for travellers.
It is not really the Umayyads however who established the road, but

the 'Abbasids, who established officially the Kufa-Mecca road ( and the

Basrah-Mecca road) and made it available for a variety of traffic.

The earlier cAbbasid caliphs, notably Ab'l (Abbs as-Saffh, Abu

Jacfar al-Mansur, al-Mahdi and ar-Rashid are credited with establishing

the road from al-Kufa to Mecca and for providing it with all the
facilities needed for travellers, i.e . pilgrims, soldiers, merchants and
civil servants. The most important facilities constructed along the road
were water tanks, wells (and basins), rest houses, khans or fortresses,

milestones, road signs (aclm) and fire signals or beacons (al-manr) .


The road had regular road superintendents whose responsibilities were to
inspect the road and to supervise its safety before the start of every
pilgrim season. The track of the route was first cleared from dangerous
obstacles and it was widened for travellers together with their animals.

The first 'Abbasid caliph as-Saffh 132-136/749-754, ordered in

134/751 that fire signals and milestones be established from Kufa to Mecca

(9): # JlJ^JlJu J a/U'Cr^JLJ'^J^'A/


The caliph al-Mahdi was very active in paying attention to the
comfort and welfare of the pilgrims and ordinary travellers by making the
road more accessible. The road was levelled and traffic then became

faster, so that al-Mahdi could get ice brought to him when he was in
Mecca on his Pilgrimage in 160/776, which none of the previous caliphs
had done (10). Al-Mahdi made further improvements by making the road

more convenient as at-Tabari informs us.

In the year 161/777 the caliph al-Mahdi ordered the construction of


forts along the Kufa-Mecca road much bigger than those which had been

built by Abu;l 'Abbs Tas-SaffhM from al-Qdisyyah to Zublah, and he


also ordered the enlargement of the forts which had been built by Abu'l

fAbbs as-Saffh, and he left the forts built by Abu Ja'far unaltered.

Al-Mahdi also ordered the building of cisterns and the renewal of milestones and reservoirs and the construction of dug wells with basins. For

this he appointed Yaqtin b. Musa to supervise the work, with his brother

Abu Musa as his substitute (11).

Ibn Kathir tells us that Yaqtin supervised the construction of the

road for ten years , the road from Iraq to Mecca became one of the best

roads in Hijz for its safety and comfort (12)

The caliph al-Mahdi established also the postal service (al-barid)

for the first time between the holy cities, Medina and Mecca, with the
Yemen (13). Thus all Arabia and the central government in Baghdad were
now linked together by reliable communications.

Harun ar-Rashid (170-193/786-809), we are told, was the last


'Abbasid caliph to perform the Pilgrimage to Mecca. He made several

visits to the holy cities and on each of these visits he inspected the
Pilgrim road and spent generously for the welfare of the pilgrims and
poor people. Along the Kufa-Mecca road he built cisterns, dug wells and
forts. To the holy cities, particularly Mecca, he provided certain
facilities such as inns, to accommodate the pilgrims and poor people (14).

It is during the reign of Harn ar-Rashid that we witness the

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35

activities of a lady from the cAbbasid court. This was the wife of Harun

ar-Rashid himself, Queen Zubaydah, who was born 145/762-63 and died in
216/831. She made outstanding contributions towards the Pilgrim road and

the holy city of Mecca. The somewhat sparse information from Muslim
historians and geographers proves that she devoted much of her time and a

great deal of attention to the welfare of the pilgrims and above all the
inhabitants of Mecca. Several sites and monuments along the road to Mecca

were called Zubaydiyyah in her honour. al-Imm Abu Ishaq al-Harbi, who

was born .198/813 and died in 285/898, registered in his valuable geog-

geographical work Al-Manasik numerous places along the Pilgrim road where
Zubaydah had provided water tanks, wells, palaces and rest-houses. These
are mentioned by al-Harbi as birkah Zubaydiyyah, Qagr li Umm Ja c far and
birkah Zubaydiyyah mudawwarah. al-Harbi also records an urjuza composed
by Ahmad b. * Amr who accompanied Zubaydah on one of her visits to Mecca.
In this the poet enumerates the main pilgrim stations along the entire
length of the road, indicating the places where Zubaydah had provided
facilities for the people who travelled regularly to and from the holy
cities (15). The contribution of Zubaydah however seems to have been
concentrated on building shelters and watering facilities in places
located at some half-way spots between older established stations and

minor halts. This provision seems also to have been outstandingly


successful.

Both Ibn Jubayr, who travelled along the road around 578/1183, and
Ibn Battuta who travelled along the road in 726/1326, attributed the

construction of the watering facilities along the road to nobody but


Zubaydah herself (16). It is through Ibn Jubayr and Ibn Battuta that
the Kufa-Mecca road became known as Darb Zubaydah . At a later date, the
European travellers, particularly Lady Anne Blunt, Huber and Musil, refer
to this road as Darb or Tariq Zubaydah or Darb as-Sitt Zubaydah.

We can safely say that the road was fully furnished during the time

of Harun ar-Rashd and Zubaydah. The work of the later caliphs was

limited to the improvements of certain parts of the road, and from time

to time they would build a cistern here and a well there as a replacement

for older ones.

When al-Ma' mun became caliph (218-227/833-842) he gave orders for the

measuring of the whole length of the road between Baghdad and Mecca: the
result was 712 miles (17)

From the time of the caliph al-Wthiq (227-232/842-47) the Pilgrim

road became the target of major tribes in central Arabia. Such tribes as

the Ban* Sulaym, Banu Numayr, Ban Asad, Ban Hill , Banu Shaybn, Ban

cAql, , Khafajah and garb.

* These tribes found the Pilgrim road a lucrative source of plunder ,


and seem to have missed no opportunity in attacking the pilgrims and
confiscating their belongings. Despite the measures which were taken by
the central government in Iraq to stop the increasing danger of these
tribes, either by sending them bribes or by guarding the road by way of
military escorts, the damage done in many cases was considerable.

According to Ibn al-Athir members of the Khafjah tribe, led by their

leader Fulaytah al-Khaf j i , marched in 402/1011 to the station of Wqisah

where they drained the water from its wells and reservoirs and filled
them with colocynth (al-foanzal ) . On the arrival of the pilgrims at the

station of al-cAqabah, the Khafajah tribe prevented them from getting to

the water, killed a large number of them and confiscated their property.
Although troops were sent immediately to deal with this attack and to
bring back the goods which had been taken, the damage caused by the tribe

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36

was enormous (18). al -Hafiz who puts this incident a year later (403/1012)
estimates that 15,000 pilgrims were killed at the hands of the Khafjah
tribe (19).

The appearance of the Qarmatians in Eastern and central Arabia in the

late 3rd century A.H. (early 10th century A.D.) made the roads from Barah

and Kufa to Mecca totally unsafe. For over thiry years they carried out
their raids against the pilgrim caravans and attacked the big pilgrim
stations, and sacked and plundered big cities such as Kufa and Basrah
which were important for the pilgrims. The Qarmatians went even further
by sacking Mecca itself in 317/930 (20). An example can be given here to
illustrate the damage that was caused by the Qarmatians. In 294/906
under the leadership of Zikrawayh the Qarmatians spread their forces
along the entire length of the road from the station of Fayd up to the
city of al-Kufa. At the end of the Pilgrimage season of that year they

attacked a number of stations: these were Wqisah, al-cAqabah, Zublah

and Fayd. At Wqisah it was estimated that twenty thousand pilgrims we

left dead by the Qarmatians; the property seized from the pilgrims was

estimated to be worth two million dinars. After this massacre both wells
and cisterns were filled with the dead and wounded animals and other

beasts. But the Qarmatians failed to gain control over the station of
Fayd which was strongly fortified. The pilgrims and the government

soldiers were safe in its famous Hisn and mosque (21). But other stations

were reduced to ruins, such as the station of ar-Rabadhah (22).

Despite the effect of the Qarmatians and the irruption of tribes the
'Abbasid caliphs and their subjects maintained their religious duty by
improving the road and repairing its watering facilities. Archaeological
evidence shows that the road was improved at the time of the caliph
al-Muqtadir, 295-320/908-932, under the supervision of the famous wazir
'Ali b. 'Is in 304/916-17 (23). During the rule of the Buwayhids in

Iraq, cAdudad-Dawlah( 367-372/978-82) did great charitable work by

restoring the road from Baghdad to Mecca. Water basins were made available
along the road together with wells and springs. Imposts on the pilgrim
caravan's were abolished. The danger of tribal raids or other banditry

against the pilgrims seems to have died down during the period of cAdud

ad-Dawlah (24).

During Saljuk control of


was the only vigorous member
rule (465-485/1072-92) he made
Saljuk control, and especially

Iraq the Sultan Malikshah (447-485/1055-1092)


of the dynasty. Throughout his period of
many improvements all over the land under
in the area of Baghdad. Along the Kufa-

Mecca road he built water tanks . , ., ,, . .

<.

(25)

He also built the famous Manrat al-Qurn, i.e. the minaret of horns. A

description of this construction is given both by Ibn Jubayr and Ibn


Battuta; it is also mentioned by Yqt al-Hamawi (26).
From the information that can be derived from the work of Ibn

Jubayr and Ibn Battuta we find that the section between Ma* din an-Naqirah
and Mecca, via Ma' din Banu Sulaym, was not in use from the time of Ibn

Jubayr onwards (see map).

When the pilgrims arrived at Ma* din an-Naqirah they would turn to

Medina and from there they travelled by the Medina-Mecca road, or it

appears that from Medina they travelled south-east via as-Suwrqyyah, an


ancient stronghold of the Banu Sulaym, Sufaynah and Hdhah and then by

way of al-Mislah where they rejoined th main road from Ma'din an-Naq

For a few years preceding the fall of Baghdad at the hand of the
Mongols in 1258 the pilgrims from Iraq and the rest of the eastern lands
were often joined by other caravans from Damascus to Medina and Mecca.

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37

The road at this stage was insecure, and the pilgrims who took risks and
travelled by it were often left stranded in the desert without food or

water. In 622/1225 the Amir of the pilgrims, Husm ad-Din Abu Firas alKurdi, left the pilgrims between Medina and Mecca and fled to Egypt. It

was said that he absconded because the road was not safe, owing to the

cutting off of financial aid from the caliphs of Baghdad for the upkeeping of good order along the highway (27).

The last pilgrim caravan organised under the rule of an *Abbasid

caliph was in 641/1243. In this year the mother of the caliph al-

Musta'sim (640-656/1241-1258) perfomed the Pilgrimage, taking with her

120,000 camels (28).

It must be pointed out that not only the cAbbasid caliphs and Queen

Zubaydah were credited with the establishment of this important highway;


there were other donors who contributed to its construction. These

people were either related to the caliphal family or personalities such

as respected generals and official such as wazirs, local governors and

secretaries attached to the cAbbasid court, and also a number of men and

women of outstanding wealth participated in this work. Among these were

( is b. Musa, a nephrew of as-Saffh and al-Mansur, and a leading member

of the 'Abbasid family. He constructed a well at the station of arRabadhah and established (or supervised) the Suf aynah-Hadhh route which

passes though the eastern edge of Harrat Rahat (29).

Khlisah, the personal maid of al-Khayzurn the mother of Harn ar-

Rashd, built numerous cisterns, wells and some other facilities. In


addition she paved a section of the road, employing a number of slaves
for this project; subsequently she granted them their freedom after they

had completed the job (30).

The Barmakids were credited with providing the road with watering

facilities (31). The well-known 'Abbasid general Khuzaymah b. Khzim


built the atation of al-Khuzaymiyyah (32). Abu Dulaf al-Qsim b. c Is

established the pilgrim station of al-Hjir and built a citadel at Fayd


(33).

The last donor we wish to mention is the well-known Kurdish prince

Badr b. Hasanwayh, who in the late 4th and early 5th centuries A.H. (10th

- 11th centuries A.D.) ruled the lands west of Iran and upper Mesopotamia.

He contributed towards the Pilgrim road from Kufa to Mecca at a time when

the central government in Baghdad hardly paid any attention to its

condition. From the revenue of his extensive estates Hasanawayh paid for

the safety of the pilgrims and donated a large sum of money every year for
the maintenance of the road and for the upkeep of its water-supply, or

for building new water tanks and digging new wells. He also assured the
regular supply of fodder for animals along the whole length of the road
by paying at the going rate to the inhabitants of the stations. When

Badr died we are told that this regular contribution stopped and directly

affected the beneficiaries, bringing the Pilgrimage to a standstill (34).


On archaeological grounds the Kufa-Meca road may be considered the

finest and most remarkable and extensive road system in the early period
of Islamic history.

The track of the road traverses various types of country involving

different types of terrain. The regions through which the road runs
consist of level ground, moderately rough, and regions with thick desert
and sandhills which can be traversed but are very exhausting to

travellers. The road also passes through areas of rock and lava,

mountainous regions traversed by deep long valleys which are likewise


difficult in parts. Through such regions the road was either paved in
places or cleared of difficult and dangerous rocks which were piled up as

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38

'low walls on both sides of the track. The track was also marked with way
marks along its entire length, some of which are still standing in situ.

Some milestones from the 'Abbasid period have survived and these indicate

the distance of the road from al-Kufa to Mecca in both the mile-system

itwJL.Vl
w , ^. . ^ o wJLt '
- and , ^. the costai . system ^ ' *

As for the monuments of the road, many of its wells and water tanks are
still preserved and in a good state of preservation, although a large
number of these are either completely sanded-up or partly filled with

sand and debris.

From the material available in the works of the early Muslim


geographers, particularly that of al-Harbi, we are able to count no less

than 90 reservoirs, but th total number must have been far greater.
During the present writer's recent investigation along sections of the

road within the region of Saudi Arabia it was possible to inspect 39


water tanks of diffferent types. Some are circular, others are rectangular
or square in plan. Some of these show different designs and vary from
one tank to the other in their characteristic features.

The constructional material of these tanks or birkahs is mainly


local limestone or volcanic stone, roughly cut and strengthened with
white mortar or cement. The sizes of these tanks vary, but on the
average they measure 30 metres across for the round ones, the square
tanks being 25 x 25 and 30 x 30 metres. The larger water tanks are
normally of the rectangular type. Many of the water tanks are linked
with smaller ones which act as filtering or settling tanks. Each birkah
is supported by a wall which deflects the water from the nearest wadi of

sha* ib towards the direction of the birkah during or after the rain.

The most important type of water source along the Zubaydah road is

the bi3 r or dug well. A large number of wells have been constructed at

every suitable point along the entire length of the road. From the

account of al-Harbi we arrive at a number no fewer than 1,230 wells: this

number includes three types of wells - the bi* r , qalb and the frisu. Many

of these wells have survived, and they give clear evidence of the ability
and skill of the engineers who built them. The design of the wells may be
round or square or rectangular in plan. Some have a lining of cut stone

on the inside from the top down to the level of the water; others are
partly lined with stone and partly cut in solid ground. They vary in

depth between 20 and 50 metres. All these tanks and wells were provided
at the main and interval stations, which according to early Muslim

geographers, such as Ibn Rustah, Ibn Khurdadhabah, al-Harbi, al-Yacqb


and others, number as many as 54 stations, not counting the smaller

stations which were built between the main ones.

There are other monuments that can be identified at a number of

places along the road. These are the remains of ancient fortresses and
rest houses. These buildings, although in a ruinous state, are no doubt
of great importance for scholars, their architectural design apparently
representing one uniform style. So far we can note that these buildings

are square in plan and vary in size; for example the ruins at al-Qa'wal

Haytham show a construction which measures 60 x 60 metres. The fort of


Zubalah is 35 x 35 metres, with indications of towers in each corner and
half-round towers in the middle of each wall. But the most impressive

construction is that at Fayd, where the remains of the ancient fortress


known locally as Qasr Khrsh are to be found. It is the largest

construction that we have seen along the Zubaydah road. The main features
of the qasr or the hisn is in the centre of a huge complex where a square

building stands measuring . 40 x 40 metres. This part has collapsed

into the form of an enormous mound, which reaches about four metres above
ground level . There seems to be a tower at each corner but it is
difficult at this stage to know the layout of the actual plan. The

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39

-ancient settlements and houses are situated to the west of the qasr . A
large number of wall foundations are to be seen, and rooms and passages
can easily be distinguished.

More foundations of old palaces or khans mav_ be seen at the station


of Dlayc ash-Shaqq and near the birkat of al-'Aqiq (35).

**************

NOTES AND REFERENCES

(1) Miller, J. Innes The Spice Trade of the Roman Empire

29 B.C. - 641 A.D. (Oxford 1969) 151.

(2) al-Baldhuri, Ahmad Futh al-Bulam (Beirut 1958) 387 and


Ibn Yahya 483. Yqut al-Hamawi, Mu*jam al-Buldm,
5 vols., (Beirut 1955-7) vol. 1, 430-40.
Encyclopaedia of Islam, new ed., vol.1,
1085-6.

al-Yacqubi, Ahmad b. cAli Ishq Wtfih al-

Ktib, Kitb al-Buldn, ed.M.J. de Goeje


(Leiden 1892) 310-311.

(3) al-Harbi, Abu Ishq Kitb "al-Mansik" Wa Amkin Turuq alHajj Wa Macalim al-Jazirah, ed. Hamad
al-Jasir (Riyadh-Beirut 1969) 309.

(4) al-Bakri, Abu 'ubaid Mu'jam M I sta 'jam, 4 vols. (Cairo 1949)
Abdullah b. *Abd al- vol.3, 1033.

Aziz

(5) Ibid. , vol.3, 1032-5 Abu ^cAl ai-Ha j ari Wa Abhthuhu Fi

ahdid al-Mawu^ic, ed. Hamad al-Jasir


(riyadh 1968) 279-80.

(6) at-Tabar, Abu Ja'far Tarkh ar-Rusul Wai Muluk, ed. M.J. de

Muhammad Ibn Jarlr Goeje et al . (3 series in 15 vols. Leiden


1879-1903) vol.1, part VI, 3138, 3143,
3144. Vol.2, part I, 288, 290, 292,

293-4.

(7) Yaqt al-JIamawi op. cit . , vol.3, 24-5. al-Bakr , op. cit . ,
vol.2, 633-38. al-Hajari, op. cit. , 239-

246.

(8) Yaqt op. cit . , vol.3, 24.

(9) at-Tabarl op. cit . , vol.3, part I, 81.


(10) Ibid. , 484.

(11) Ibid. , 486. Ibn al-Athir, *Ali b. Muhammad, al-Kamil

Fi At-Trikh, 9 vols. (Cairo 1969) vol.5,

60.

(12) Ibn Kathir, al-Hfiz al-Bidyah Wal-Nihyah (Beirut & Riyadh


1966) vol.10, 133.

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40

(13) at-Tabari op. cit . _, vol. Ill, part I 517.


al-Maqriz, Taqiyya ad-Din, Ahmad b. 'Ali,
adh-Dhahab al-Masbk Fi Dhikr man Bajja
min al-Khulaf , Wal-Malk (Cairo 1955)
38-9.

(14) al-Ya^ubi, Ahmad ' Mushaklat an-Ns Lizamnihim, ed. W.

b. Ishq ' Millward (Beirut 1961) 24-5.

al-Mas'di, Abul Hasam cAli b.al-Husayn,

Muru.j adh-Dhabab , ed. and trsl. Barbier


de Meynard and Pavet de Courteille, 9 v.
(Paris 1861-1930) vol.8, 294.

(15) al-Harbl op. cit . , 545-562.


(16) Ibn Jubayr, Muhammad ' Rifrlat Ibn Jubayr, ed. M.J. de Goeje

b. Ahmad ' (Leiden 1907) 208. Ibn Battuta,


Muhammad b. K Abdullah, Rihiat Ib
Battuta, 2 vols. (Cairo 1928) vol . 1 , 108.

(17) al-Birn, Muhammad Tafrdld Nihyat al-Amkin li Tashifr


Ibn Ahmad ' Masft al-Amkin (A Treatise of

Geodesy), ed. P. Bulgatov, rev. Imam


Ibrahim Ahmad (Cairo 1964) 234.

(18) Ibn al-Athir op. cit. , vol.7, 264.

(19) adh-Dhahabi, Muhammad Kitb al-*Ibar fi Dhikr man Ghabar


b. Ahmad * (Kuwait 1960-1) vol.3, 82-3.

(20) Ibn Miskawaih, Abu 'All Tajrib al-Uman, 2 vols., ed. H. F.


Ahmad b. Muhammad Amedroz (Cairo 1914-5) vol.1, 201.

Ibn al-Alhlr, op.cit. , vol. 6, 203-4.

al-Mas'udi, Kitb at-Tanbih Wal Ishrf,

ed. M.J. de Goeje (Leiden 1894) 385-6.

(21) at-Tabar op.cit. , vol. Ill, part IV, 2269-2275.


Ibn al-Athir, op.cit. , vol. 6, 115-6.

al-Mascudi, op.cit . , 375-6. See also

accounts of these events: Musil, A.


Northern Negd (New York 1928) 230-1.

(22) as-Samndi, Nur ad-Din Waf* al-Waf? bi Akhbr Dar al-Mustafa,


cAl b. Ahmad Ist ed. (Cairo 1955) vol.3, 1091.

(23) Miles, CG. 'Ali b. 'isa's Pilgrim Road: an

inscription of the year 304 H. (916-7 A.D.),

Bull.de l'Institut Egyptien (Cairo) 3j3,


(1953-4) 477-87.

(24) Ibn Miskawaih op. cit . , vol.2, 407. Ibn al-Athir. op .


op. cit . , vol.7, 100-1.
(25) Ibn al-Athir Ibid. , vol.8, 164. See also Ibn

Khallikn, Ahmad b. Muhammad, Wfayt al-

Acyan, ed. Muhyi ad-Din cAbd al-Hamid,


9 vols. (Cairo 1948) vol.4, 371.

(26) Ibn Jubayr op.cit. , 210. Yaqt , Mucjam, vol.5, 201.


(27) Ibn al-Athir op.cit. , vol.9, 364.

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41

(28) an-NahrawSli Qutb Kitb al-Iclm b Aclm Bayt Allah al-

ad-Din garm (in Die Chroniken der Stadt Mekka)

vol. III, ed. F. Wustenfeld (Leipzig 1857)

128.

(29) al-Harbi op.cit. , 328, 335.


(30) Ibid. , 282, 290-1,
293, 297, 301, 305.
(31) Ibid. , 285, 298, 303,
304, 332.

(32) Ibn Rust ah, Abu cAli Al-A4q an-Nafisah, ed. M.J. de Goeje

Ahmad b. 'Umar (Leiden 1892 176. al-Harbi. op.cit. , 300.

(33) op.cit. , 176. Qudma Ibn Jacfar Kitb

al-Kharj ,ed. M.J. de Goeje (Leiden 1889)

186.

(34) ar-Rudhrawri, Shujic Dhayl Tajrib al-Umam, 3 vols., ed. H.F.


Amedroz & D.S. Margolioth (Cairo 1916)

vol.3, 287 and 288-91^ Ibn al-Jawz,_


cAbd ar-Ramn b. cAlI, al-Mumtazam fi

Tarikh al-Muluk Wal Umam (Heyderabad,


A.H. 1357-9) rep. vol. 7, 271-2. Ibn
al-Athir, op.cit. , vol. 7, 193. Ibn
Kathir, op.cit. , vol. II, 353-4.

(35) For more details on the whole topic see the very recent work:

Saad A. Al-Rashid A Critical Study of the Pilgrim Road


between Kufa and Mecca (Darb Zubaydah)
with the aid of fieldwork. Unpublished
thesis (text and illustrations), Leeds
University, 1977.

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42

Map of the Darb Zubaydah and other ancient pilgrim routes.

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43

Plate 1: A well at the station of Al- cAqabah on the northern section of

the road. The well is still in good condition and usable.

Plate 2: Birkat al-Jumaymah. Square in plan; showing the internal staircases which partly lie in the solid ground. The water-canal is
visible in the picture.

Plate 3: The fort of Zublah; view from. the south.


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44

Plate 4: A waymark (calam) on the Darb, south of Zublah.


Plate 5: The track of Darb Zub av d ah leading from Zublah towards the
desert of an-Nafud. Width 18-20 metres.

Plate 6: Birkat ath-Th'labiyyah; rectangular in shape, with internal


buttresses. View from the south.

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45

9
Plate 7: Birkat al-Huwayd, north of the station of Fayd. A four-sided
tank with internal buttresses.

Plate 8: An ancient well at Fayd, still in good condition and containing


fresh water.

Plate 9: A round birkah on the Way between Fayd and Samrah , showing
internal stairs leading in opposite directions and a water
channel with a sloping end.

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