Al‑Zubair: A Saudi‑Rooted Community on Iraqi Soil Established by Najdi Migrants Four Centuries Ago
A Collective Return Over 38 Years and the Restoration of Their Original Nationality
Najdi Migrants Raise Al‑Zubair’s Population from One Thousand to a Quarter Million
Successive Waves of Reverse Migration from Al‑Zubair Back to Najd
Riyadh — Badr Al‑Khuraif
Economic, security, political, social, and scholarly factors—along with the pursuit of better living conditions—motivated many inhabitants of Najd (central Arabia) over the centuries to migrate. Some left their homeland for distant regions: northward to the Levant (Syria, Palestine, Jordan), westward to the Nile Valley (Egypt and Sudan), eastward to Mesopotamia and the Gulf, and southward toward the southwestern parts of the Arabian Peninsula.
Nearly five centuries ago—specifically in the last quarter of the 10th century AH—Najdis began migrating to the newly developing city of Basra. Their primary purpose was to earn a livelihood by working in its date‑palm groves during the harvest season. When the season ended, they returned to Najd with modest earnings to support their families. This cycle repeated from one season to the next.
Because of the long distance between Najd and Basra, and the limited income they earned, some migrants chose to remain in Basra longer to improve their earnings. Yet they soon realized that Basra’s environment did not suit their familiar Najdi lifestyle due to differences in customs, traditions, and certain religious practices. Basra’s humid climate, abundant rivers, and frequent flooding also posed challenges. Seasonal floods often submerged the lands west of Basra, making travel back to Najd difficult or impossible. Additionally, Basra suffered from periodic instability—harsh governors, Persian incursions, and Bedouin raids.
For these reasons, the Najdi migrants preferred to settle in Al‑Zubair, which was then in its early stages of development. They were already familiar with it, as it lay along their route between Najd and Basra. Their choice proved wise.
The Research of Abdulaziz bin Ibrahim Al‑Nasser
Researcher Abdulaziz Al‑Nasser documented the history of Al‑Zubair, its origins, development, and the reasons behind the Najdi migration to it. He examined the town’s geography, boundaries, landmarks, population, climate, agriculture, trade, political conditions, and governance. He also chronicled its scholarly life, notable scholars, religious schools, traditional kuttab institutions, public and private libraries, and literary gatherings. His book, “Al‑Zubair: Illuminated Pages from Its Scholarly and Cultural History,” also lists the Najdi families who migrated there.
Why Najdis Chose Al‑Zubair Instead of Basra
Al‑Nasser explains that Najdis did not adopt Basra as a permanent home for several reasons:
- Al‑Zubair’s climate and terrain closely resembled Najd.
- No natural barriers separated Najd from Al‑Zubair.
- Clear landmarks guided travelers, such as Wadi Al‑Batin and Jabal Sanam.
- Freshwater lakes and accessible groundwater supported agriculture.
- The land was suitable for farming and livestock.
- Building materials were abundant: clean soil, gypsum, gravel, sand, and bricks salvaged from ancient Basra ruins.
- Al‑Zubair lay on active trade routes linking Basra with its desert hinterland and serving pilgrims en route to Mecca.
- It connected by land to Najd, the Gulf, Iraq, the Hijaz, the Levant, and even Europe, and by sea to the Gulf, India, Africa, and East Asia via Khor Abdullah and Umm Qasr.
- Its elevated terrain protected it from floods.
- The small local population posed no cultural or religious conflict.
- The Ottoman Empire granted Al‑Zubair special status due to the presence of revered shrines—those of Al‑Zubair ibn Al‑Awwam, Talha ibn Ubaydullah, Anas ibn Malik, and others.
- Because of this sanctity, the Ottomans exempted its residents from military conscription and taxes, provided financial support and arms, and recognized the autonomy of its local sheikhs.
The Actual Founding of Al‑Zubair
Najdi migrants established permanent homes near the Mosque of Al‑Zubair ibn Al‑Awwam. They built the first neighborhood, Al‑Kūt, which still bears that name. In 1003 AH, they built a congregational mosque east of the shrine‑mosque of Al‑Zubair ibn Al‑Awwam, avoiding prayer in the Ottoman‑built shrine mosque out of adherence to their creed of Islamic monotheism. This new mosque became known as “Masjid Al‑Najādah,” and it still stands today.
The construction of this mosque in 1003 AH marks the true founding date of Al‑Zubair as a Najdi settlement, as continuous waves of migrants from Najd followed.
Sheikh Abdulqadir Pasha A‘yan Al‑Abbasi wrote:
“The Najdis played the leading role in settling this region (Al‑Zubair). They formed the majority because they were merchants who understood the value of strategic commercial locations. Through their activity, Al‑Zubair became a thriving market, and their numbers increased.”
Trade and Economic Influence
From its founding, Al‑Zubair became a commercial hub. It served as a meeting point between Basra’s urban merchants and the desert tribes. Basrans offered dates, grains, clothing, and manufactured goods, while Bedouins offered livestock, wool, hides, tents, firewood, and medicinal herbs.
As Al‑Zubair grew, its Najdi population expanded, and its commercial influence spread. Over time, its merchants established trade routes across Iraq, the Levant, Turkey, Europe, and Najd. They also launched maritime trade to the Gulf, India, Africa, China, and even America. Many established trading houses abroad and became agents for foreign merchants and companies. Al‑Zubair became a center for caravans, mail routes, and customs offices.
Historical Accounts of Al‑Zubair’s Wealth
The historian Ibn Bishr wrote in “Unwān al‑Majd fī Tārīkh Najd”:
- In 1240 AH:
“A large caravan arrived from Basra and Al‑Zubair, led by Ali Al‑Hamad of Al‑Zulfi, carrying great wealth—textiles, silk, and other goods.” - In 1242 AH:
“In Al‑Zubair lived a great merchant named Yusuf ibn Zuhayr, known for generosity, with vast wealth and date‑palm estates in Basra and elsewhere.” - In the same year:
“God opened for the people of Al‑Zubair the doors of worldly prosperity; their men, wealth, servants, and helpers increased.” - In 1252 AH:
“A caravan from Al‑Zubair arrived for the people of Sudair and others.”
Other historians note that Al‑Zubair was a major stop for caravans traveling from Basra to the Levant and a key commercial station in the region.
Abdulaziz Abdulghani Ibrahim states in his work “Najdis Beyond the Borders”:
“Upon examining the town of Al‑Zubair, which expanded significantly due to the migration arriving from Najd, we find that it became larger in area and more developed than neighboring Kuwait. Indeed, it rivaled Basra itself, whose status had declined as a result of the devastation caused by plague and subsequent Persian wars. Al‑Zubair became one of the sources that replenished Basra with manpower until it flourished once again. The sphere of Al‑Zubair’s influence soon expanded, and its people reached Baghdad, revitalizing its urban centers and establishing new settlements along the region.”
He further adds:
“The beginning of intensive Najdi settlement in Al‑Zubair coincided with the rise of the First Saudi State and with the early growth of British commercial activity in the Gulf. The people of Al‑Zubair—particularly the ‘Aqīlāt—played a major role in this commercial movement with great skill and competence. Caravans of the ‘Aqīlāt departed from Al‑Zubair carrying Indian goods, perfumes, spices, and Iraqi products to the ports of the Levant, returning with European merchandise and Levantine goods to Mesopotamia. This activity brought great prosperity to those lands, which grew and flourished to the extent that the region was called ‘Little Syria.’”
Ibrahim also notes the existence of two major caravans traveling from Basra to Al‑Zubair and onward to the Levant:
one specializing in the trade and sale of camels, and the other in commercial goods—especially those imported via maritime and river routes from India and Bengal. These caravans were not limited to major merchants; even small traders with only a few camels participated. Al‑Zubair became a commercial hub, prompting the establishment of customs offices to collect duties on goods destined for the Levant.
Some of these caravans consisted of 1,200 to 5,000 camels, including those carrying merchandise, those transporting passengers, and others traveling unladen. Among the most prominent exported goods were Indian and maritime spices such as pepper, cardamom, cloves, ginger, catechu flowers, caraway, musk, cotton fabrics, shawls, English wool, fine textiles, carpets, dates of various kinds, gums, medicinal herbs, camphor, indigo, tobacco, iron, lead, tin, and pearls. The caravans returned from the Levant to Al‑Zubair laden with Levantine and European goods.
Al‑Zubair’s commercial activity was further strengthened by its access to Gulf seaports, including the Khor Abdullah inlet, where maritime goods were unloaded. Its strategic location made it a crossroads of regional trade. Through accumulated commercial experience, its merchants came to dominate much of Basra’s trade, acquiring extensive palm groves and properties. They established commercial centers in India, Aden, Baghdad, and Aleppo. When France reopened its consulate in Basra in 1177 AH / 1765 CE, commercial activity increased, and the Najdi population in Al‑Zubair grew significantly.
The historian Al‑Suwaidi, in “The History of the Events of Baghdad and Basra,” wrote that Basra suffered greatly from epidemics until it regained prosperity after 1194 AH / 1780 CE under new Arab Najdi leadership. Caravans did not depart until completing their formalities in Al‑Zubair, then proceeded to Kuwaybeidah en route to the Levant. Individual caravans also carried local and foreign mail.
Ibrahim notes that the people of Al‑Zubair adopted shorter trade routes to the edges of the Levant, taking between 13 and 18 days. They settled in Al‑Zubair at the gateway to the northern Gulf, whose maritime routes opened toward India—a region of great economic, political, and historical importance.
The English adventurer‑turned‑Muslim, Richard Williamson, who adopted the name Abdullah Fadil Al‑Zubair and became known in Basra and Al‑Zubair as Abdullah Al‑Muslimani, described Al‑Zubair as a walled town with thriving commerce, bustling covered and open markets, and abundant goods. He was there at age twenty‑four preparing to join the pilgrimage caravan to Mecca. He observed the wide variety of goods needed by pilgrims and caravans: camels, sheep, utensils, water skins, sacks of rice, ghee, flour, dried milk, dried meats, sugar, dried vegetables, spices, coffee sets, water containers, sails, clothing, furs, carpets, and many other items. Trade was conducted using Ottoman gold lira and Maria Theresa silver dollars.
Researcher Al‑Nasser lists the names of prominent Najdi merchant families of Al‑Zubair from its founding until their return to Saudi Arabia in the late 14th century AH / 20th century CE, including:
Al‑Fadaagh, Al‑Zuhayr, Ahmad bin Rizq, Al‑Watban, Al‑Smeit, Al‑Rashid, Muhammad bin Abdulaziz bin Abdulwahhab Al‑Najdi, Abdulaziz Al‑Saleh Al‑Najdi and his brother Abdulrahman, Abdullah Al‑‘Awda Al‑Najdi, Al‑Mandil, Al‑Mani‘, Al‑‘Awn, Al‑‘Usaymi, Al‑Mishri, Al‑Faris, Al‑Mishari, Al‑Sani‘, Al‑Dhukair, Al‑Bassam, Al‑‘Aqil, Al‑Shu‘aybi, Al‑‘Anizi, Al‑Muhaideb, Al‑Saleh, Saud Abdulaziz Al‑Saleh, Al‑Fulaij, Al‑Suwaylim, Al‑Bu‘ayjan, Al‑‘Uwayjan, Al‑Qurtas, Al‑Qudayb, Al‑Abdulkarim, Al‑‘Asafi, Al‑Furayh, Al‑Babtain, Al‑Mazrou‘, Al‑‘Imran, Al‑Bishr, Al‑Muharij, Al‑Wunaisi, Al‑‘Isa, Al‑Jarallah, Al‑Mulhim, Al‑Shahwan, Al‑Hindas, Al‑Nafi‘, Al‑Rabi‘ah, Al‑Mutair, Al‑‘Uwahli, Al‑Qurayshi, and many others.
Population Growth: From One Thousand to a Quarter Million
In its early years, Al‑Zubair’s population was small, consisting of those serving Basra’s desert trade, caretakers of the shrine of Al‑Zubair ibn Al‑Awwam, a group of dervishes, and members of the Al‑Hilal Al‑Tamimi clan responsible for security. This remained the case until Najdi migrants settled there with their families, expanding the town significantly. The true establishment of Al‑Zubair occurred in the early 11th century AH with the construction of the historic Al‑Najādah Mosque in 1003 AH.
The researcher notes that although no formal census existed, historical accounts provide clues. Ibn Bishr recorded that during the great plague of 1187 AH, 6,000 residents of Al‑Zubair died, a substantial number for that era. Estimating survivors at roughly half that number suggests a population of around 9,000 at the time. Continued migration from Najd increased the population steadily.
Historical sources indicate that Al‑Zubair’s population grew from 1,000 inhabitants in the early 11th century AH to 250,000 residents by 2002 CE.
Al‑Nasser explains this point as follows:
“When we review the estimated population figures for the town of Al‑Zubair prior to the first official census of 1947, we find that the overwhelming majority—if not all—of its inhabitants were Najdis up until the end of the Al‑Zubair sheikhdom during the tenure of its last sheikh, Ibrahim Al‑Abdullah Al‑Ibrahim Al‑Rashid, and until the British occupation in 1920. Before that date, the people of Al‑Zubair—being Najdis—never permitted any outsider to reside among them.”
The scholar Sheikh Muhammad bin Khalifa Al‑Nabhani writes in Al‑Tuhfa Al‑Nabhaniyya:
“The people of Al‑Zubair were strongly opposed to allowing anyone of a different religion to reside among them, even up to the time of the First World War.”
Al‑Nasser continues:
“The people of Al‑Zubair maintained this stance—refusing to allow non‑Najdis to settle among them—until the 1940s, when oil was discovered in the region. Workers and employees from various parts of Iraq began arriving to work in the oil fields and other sectors.”
After this period, the Najdi population of Al‑Zubair began to decline due to reverse migration back to their original homeland, the Kingdom of Saudi Arabia. The first to return were those who already held Saudi nationality. A full‑scale return followed after 1394 AH (1975 CE), especially after the Saudi Council of Ministers issued a resolution on 20/11/1393 AH granting Najdis of Al‑Zubair the opportunity to reclaim their original Saudi nationality. This led to a collective return, leaving only a very small number of Najdis in Al‑Zubair—those whose circumstances prevented them from returning. “We pray,” Al‑Nasser writes, “that God eases their conditions and enables their return.”
Al‑Zubair’s Connection to Najd
Al‑Nasser documents the deep scholarly and cultural ties between Al‑Zubair and Najd through numerous journeys undertaken by prominent Najdi scholars, including:
- Sheikh Abdulmohsin bin Ali Sharikh Al‑Ashiqri, from the town of Ushaiqir in Al‑Washm. He traveled to Al‑Ahsa, then to Al‑Zubair, where he served as judge, mufti, and teacher. He also led prayers and delivered sermons at the Al‑Najādah Mosque. He died in Al‑Zubair in 1187 AH and was buried there.
- Sheikh Muhammad bin Ali bin Salloum, from Al‑‘Attar in Sudair. He settled in Al‑Zubair, taught students, granted scholarly ijāzāt, and authored and copied books. He died in Souq Al‑Shuyoukh in 1246 AH.
- Sheikh Suleiman bin Muhammad bin Ahmad bin Suhaym, from Sudair. He settled in Al‑Zubair and died there in 1181 AH.
- Sheikh Muhammad bin Saif bin Ahmad Al‑‘Atiqi, from Harmah in Sudair. He served as mufti and teacher in Al‑Zubair and died in Medina at the end of the 12th century AH.
- Sheikh Saleh bin Saif Al‑‘Atiqi, also from Harmah. He studied in Al‑Zubair, taught, issued fatwas, and died there in 1223 AH.
- Sheikh Ahmad bin Abdullah bin Aqil, from Harmah. He studied under Al‑Zubair’s scholars, taught students, and died in Mecca in 1234 AH.
- Sheikh Abdulwahhab bin Muhammad bin Humaydan, from Unaizah in Al‑Qassim. He studied in Al‑Zubair and received ijāzāt from Sheikh Muhammad bin Ali bin Salloum. He died in Baghdad in 1237 AH.
- Sheikh Uthman bin Abduljabbar bin Hamad bin Shabānah, from Harmah. He studied under Al‑Zubair’s scholars, especially Sheikh Abdulmohsin Al‑Ashiqri, and died in Al‑Majma‘ah in 1242 AH.
- Sheikh Uthman bin Mazid Al‑Rashid, from Unaizah. He studied under Sheikh Muhammad bin Ali bin Salloum and Sheikh Uthman bin Muhammad bin Sand Al‑Wa’ili. He died in Unaizah in 1280 AH.
- Sheikh Uthman bin Abdulaziz bin Mansour, from Al‑Far‘ah in Al‑Washm. He studied under Sheikh Muhammad bin Ali bin Salloum and Sheikh Dawud bin Jurjis, and died in Al‑Houtah in 1282 AH.
- Sheikh Muhammad bin Abdullah bin Humayd, the Hanbali Mufti of Mecca and author of Al‑Suhub Al‑Wābila. He visited Al‑Zubair, studied under its scholars, and documented its scholarly renaissance. He died in Taif in 1295 AH.
- Sheikh Ali bin Muhammad bin Rashid, from Unaizah. He studied at the Al‑Duwaihis School in Al‑Zubair under several scholars and died in Unaizah in 1303 AH.
- Sheikh Muhammad bin Nasser bin Dayl, from Jalajil in Sudair. He studied at Al‑Duwaihis School, taught, preached, and died in Al‑Zubair in 1320 AH.
- Sheikh Muhammad bin Abdullah bin Muhammad bin Faris, from Rawdat Sudair. He studied under Al‑Zubair’s scholars and died in Kuwait in 1326 AH.
- Sheikh Saleh bin Hamad Al‑Mubayyid, blind from childhood, from Rawdat Sudair. He studied at Al‑Duwaihis School, became a scholar and teacher, and served as imam of the Souq Al‑Jit Mosque. He died in Al‑Zubair in 1315 AH and was buried in the cemetery of Al‑Hasan Al‑Basri.
- The Journey of Sheikh Ahmad bin Ibrahim bin Hamad bin ‘Isa “Scholars of Najd Over Eight Centuries” , from his hometown of Shaqra in Najd, to the town of Al‑Zubair. Sheikh Abdullah bin Saleh Al‑Bassam notes i that he studied under the distinguished scholar Sheikh Saleh Al‑Hamad Al‑Mubayyid, one of the teachers and the director of the Al‑Duwaihis religious school in Al‑Zubair. Sheikh Ahmad passed away in Al‑Majma‘ah in 1329 AH.
- The Journey of Sheikh Muhammad bin Abdulkarim bin Ibrahim bin Shibl, from Unaizah in Al‑Qassim, Najd, to Al‑Zubair, where he studied under its scholars, including Sheikh Abduljabbar bin Ali and Sheikh Saleh Al‑Mubayyid. He died in Unaizah in 1343 AH.
- The Journey of Sheikh Suleiman bin Muhammad bin Jumhour Al‑‘Adwani, from Jalajil in Sudair, Najd, to Al‑Zubair, where he studied under its scholars, including Sheikh Muhammad bin Abdullah Al‑‘Awjan. He died in Jalajil in 1361 AH.
- The Journey of Sheikh Ibrahim bin Saleh bin ‘Isa, born in Ushaiqir in 1270 AH. He traveled to Al‑Majma‘ah, then to Unaizah, and finally to Al‑Zubair, where he joined the Al‑Duwaihis School and studied under Sheikh Saleh Al‑Mubayyid. He died in Unaizah in 1343 AH.
- The Journey of Sheikh Muhammad bin Abdulaziz bin Muhammad bin Mani‘, from Unaizah in Al‑Qassim, Najd, to Al‑Zubair, where he studied under its scholars, including Sheikh Muhammad bin Abdullah Al‑‘Awjan. He died in Beirut in 1385 AH.
- The Journey of Sheikh Yusuf bin Abdullah Al‑Dughfiq, from Al‑Zubair to Riyadh in 1369 AH / 1949 CE, where he enrolled in religious schools and later became a judge in the town of Turaif in northern Saudi Arabia. He eventually served as head of the Committee for the Promotion of Virtue and Prevention of Vice there. He died in Dammam.
- The Journey of Sheikh Ahmad bin Abdulmohsin Aba Husayn, from Al‑Zubair to Riyadh in 1369 AH / 1949 CE, where he pursued religious studies. He later traveled to Baghdad to master Braille for the blind, returned to Riyadh, and taught the system to visually impaired students.
- The Journey of Sheikh Abdulrahman Mutliq Al‑Khudayr, from Al‑Zubair to Riyadh in 1369 AH / 1949 CE to study wireless telegraphy. He mastered the field and played a pioneering role in its development in Saudi Arabia.
- The Journey of the distinguished scholar Sheikh Ya‘qub bin Abdulwahhab Aba Husayn, who became a professor at Imam Muhammad bin Saud Islamic University in 1402 AH, teaching at the College of Sharia and later at the Higher Judicial Institute. He supervised doctoral dissertations at the same university, at Umm Al‑Qura University, and at women’s colleges. He was appointed a member of the Saudi Council of Senior Scholars.
- The Journey of Sheikh Abdulaziz bin Rashid from Al‑Mufijir in Al‑Hariq, Sheikh Abdullah bin Yabis from Al‑Quway‘iyah in Al‑‘Ard, and Sheikh Abdullah bin Ali Al‑Qasimi from Khab Al‑Halwah near Buraydah, to Al‑Zubair for study. As noted by Hamad Al‑Jasser in “From the Pages of Memory,” these three young men later continued their studies in India and then at Al‑Azhar in Cairo, after spending time at the Al‑Najah School in Al‑Zubair.
- The Journey of Abdulaziz bin Ibrahim Al‑‘Aqil, from Harmah in Sudair, and Muhammad Ahmad Abdulrahman Al‑Mulhim, from Al‑Zulfi, to Al‑Zubair, where they studied at the Al‑Najah School.
Presence in the Homeland
Al‑Nasser also documents the contributions of Al‑Zubair’s Najdi families to their original homeland, the Kingdom of Saudi Arabia. Among them:
- The Journey of the statesman and minister Abdulatif Pasha bin Ibrahim Al‑Mandil, from Al‑Zubair to Saudi Arabia, where his family originated in Jalajil, Sudair. King Abdulaziz summoned him to serve the state. He played a major role in developing the administrative system during the Kingdom’s early formation. In 1926, the King tasked him with developing the port of Al‑‘Uqair, and within two years he increased its revenue from 5,000 to 50,000 British pounds, according to historical sources. He represented King Abdulaziz at the Sabihiyah Conference concerning Al‑Ahsa in 1332 AH and participated in the Al‑‘Uqair Conference that established Saudi Arabia’s borders with Iraq and Kuwait.
- The Journey of the notable Sheikh Muhammad bin Abdullah Al‑Mana‘, from his hometown of Al‑Zubair to Riyadh, where he joined King Abdulaziz Al Saud as his personal translator between English and Arabic due to his mastery of both languages. He was appointed to the Royal Court in 1344 AH / 1926 CE and accompanied King Abdulaziz on his travels and several military campaigns as his interpreter. He later became head of the Translation Office in the Saudi Royal Court.
- The Journey of the notable Sheikh Muhammad bin Abdulaziz Al‑Dughaythir, from Al‑Zubair to Riyadh to serve his ancestral homeland, the Kingdom of Saudi Arabia. King Abdulaziz appointed him as the private secretary in charge of the King’s telegraphic correspondence, owing to his eloquence in Arabic and his full command of English. He became known for his refined style and exceptional skill in drafting and presenting official communications.
- The Journey of the author’s father, Ibrahim bin Abdulaziz Al‑Ibrahim Al‑Nasser, from Al‑Zubair to Riyadh in 1352 AH / 1933 CE. That same year, he joined the military expedition along the Red Sea coast under the command of Prince Faisal bin Abdulaziz, who was acting under the authority of Crown Prince Saud bin Abdulaziz. The mission was assigned by King Abdulaziz to secure the Asir region.
As a civilian employee rather than a combatant, he was tasked with financial accounting and record‑keeping. He was provided with a riding camel, supplies, accounting ledgers, and a rifle for self‑defense. The expedition reached the Yemeni coastal city of Al‑Hudaydah, occupied it, and later withdrew by royal order.
Upon returning to Riyadh, he was appointed to the Riyadh Finance Office as a licensing clerk on 12 Ramadan 1353 AH, a position he left in 1935. - The Journey of Sheikh Ahmad bin Ibrahim Al‑Rabi‘ah, from Al‑Zubair to Riyadh, where he was appointed as an accountant in the Riyadh Finance Office in 1934. He was a colleague and close friend of the author’s father.
- The Journey of Sheikh Ahmad bin Abdulmohsin Al‑Furayh, from Al‑Zubair to Riyadh in 1933, where he oversaw the operation and maintenance of the electrical power station serving King Abdulaziz’s palaces in Al‑Murabba‘, then outside Riyadh.
- The Journey of Sheikh Hamad Al‑‘Ubaydi, who assumed a major leadership role in the Coast Guard administration in Jeddah.
- The Journey of Sheikh Muhammad Al‑Hamad Al‑Shubayli, from Unaizah in Al‑Qassim to Basra and Al‑Zubair, where many of his relatives lived, including the Al‑Shubayli, Al‑Bassam, and Al‑Dhukair families. Sheikh Abdulrahman Al‑Saleh Al‑Shubayli writes in “Muhammad Al‑Hamad Al‑Shubayli (Abu Sulayman)” that he accompanied his father to Basra at age ten, along with his cousin Muhammad Al‑Abdulrahman Al‑Shubayli. The latter enrolled in the renowned Al‑Najah School in Al‑Zubair, while Muhammad Al‑Hamad joined the Al‑Raja’ Al‑‘Ali School in the mid‑1340s AH. He earned a certificate equivalent to the intermediate level.
After twelve years of service in the Royal Court, he was appointed Deputy Consul of Saudi Arabia in Basra on 4 June 1943. Six years later, he became Consul General on 13 January 1949.
During his tenure, he maintained strong ties with the Najdi community in Al‑Zubair, frequently visiting them and tending to their needs. He also played a key role in advocating for the restoration of Saudi nationality to Najdis of Al‑Zubair, which was ultimately granted by royal decree during the reign of King Faisal. - The Journey of Sheikh Muhammad bin Nasser bin Dawy, from Harmah in Sudair to Al‑Zubair, where he studied at the Al‑Najah School and later returned to Saudi Arabia to join the Royal Court. He represented the Kingdom in delegations abroad, including Yemen, and later became head of the Nationality and Passports Department in Riyadh.
- The Journey of Sheikh Saleh bin Nasser Al‑Saleh, from Unaizah to Al‑Zubair, where he studied at the Al‑Najah School and attended scholarly circles. After graduating, he returned to Unaizah and in 1347 AH founded a modern school modeled after Al‑Najah, assisted by his brother Abdulmohsin. The school attracted many students.
- The Journey of Sheikh Abdullah bin Uthman Al‑Qasabi, who returned from Al‑Zubair to Saudi Arabia and was appointed Director General of Roads and Bridges at the Ministry of Transport in Riyadh. He later served as Mayor of Jeddah, then as Director General of the newspaper Al‑Madinah, before founding a major construction company (“Karra Company”) responsible for major infrastructure projects in Mecca, Mina, Muzdalifah, Arafat, and Jeddah.
- The Journey of Sheikh Abdullah bin Khalil Al‑Jad‘an, who returned to Saudi Arabia and served as an educator in Al‑Zulfi, later becoming head of the Passports and Residency Department in Riyadh. After retirement, he founded a major dairy and livestock enterprise (“Al‑Jad‘an Farms”) in Al‑Kharj.
- The Journey of the prominent lawyer Abdulrazzaq bin Ahmad Al‑Hammoud, who returned from Al‑Zubair to Saudi Arabia. King Faisal appointed him as advisor in the Royal Court. He later headed a major Saudi commercial institution in Jeddah before establishing his own law practice.
King Saud Honors the Saudis of Al‑Zubair
Al‑Nasser notes that, in strengthening the deep historical ties between Saudi rulers and their Najdi subjects in Al‑Zubair, Crown Prince Saud (later King Saud) visited Al‑Zubair twice.
The First Visit — 1372 AH / 1953 CE
Crown Prince Saud attended the coronation of King Faisal II of Iraq. A delegation of Najdis from Al‑Zubair, accompanied by Saudi Consul Muhammad Al‑Hamad Al‑Shubayli, welcomed him at Baghdad Airport and invited him to visit Al‑Zubair. He accepted the invitation and was received with great honor by the people of Al‑Zubair, who gathered at the eastern gate (Bab Al‑‘Aras). A reception was held at one of the town’s schools, where speeches and poems were delivered in his honor.
The Second Visit — 1377 AH / 1957 CE
King Saud invited King Faisal II of Iraq to visit Saudi Arabia. After the visit, King Faisal II extended a reciprocal invitation, which King Saud accepted.
Before King Saud’s arrival in Baghdad, the Saudi Consulate in Basra invited the Najdi community of Al‑Zubair to participate in the reception. They welcomed him at Baghdad Airport and invited him to visit their town.
King Saud accepted and was received in Basra by a large gathering of Najdis, scholars, dignitaries, and officials.
Upon arriving in Al‑Zubair, he found thousands gathered at Bab Al‑‘Aras. A reception was held at “Talhah School,” where speeches were delivered by distinguished scholars and community leaders, including Sheikh Nasser Al‑Ahmad, Sheikh Muhammad Al‑Sund, and Ustadh Omar Al‑Dayl.
Poet Abdulrahman Al‑Rammah recited a 72‑line ode in classical Arabic, beginning with:أرجُ الرياضِ ونفحةُ البطحاءِ
هبّت نسائمُها على الفيحاءِ“The fragrance of Riyadh and the breeze of Al‑Bathā’
Have drifted gently over the wide expanse.”