The Abbasids originally constructed a series of 27 stations between Kufa and Makkah at intervals suited to the travelling speed of donkeys, horses and camels. They were built at regular distances calculated in barid, a unit of measurement also meaning “postal service”, reflecting the postal and intelligence network that developed alongside the pilgrimage trail to help the Abbasid Caliphs maintain communication and control across their wide empire.

An additional 27 intermediate stations were later added to cater for the increasing number of pedestrian pilgrims, while improvements were also made to the original 27 main stations. The new and enhanced infrastructure included a system of wells, cisterns and dams to provide water for travellers and their animals. Caravanserais, palaces and forts were constructed to improve the pilgrims’ safety and comfort, and some stretches of the route were paved. A series of milestones and markers were installed, with the addition of lighthouses to guide pilgrims who often travelled at night to avoid the daytime heat.

In the 10th century, a break in relations between Iraq and Makkah affected the ability of Iraqi and Persian Muslims to undertake the pilgrimage, leading to the progressive decline of the Darb Zubaydah. It was partially revitalised in the 11th century, but never recovered the status of its heyday in the 8th century.

The final organized pilgrimage was carried out in 1243 CE during the reign of Al-Musta’sim, the 37th and last Abbasid caliph ruling from Baghdad. In the following centuries, the trail was almost completely abandoned by pilgrims who forged new routes to Makkah. The last two centuries have seen even more dramatic changes to hajj travel, with the emergence of European maritime companies, the opening of the Suez Canal, the Ottoman Hijaz railway, and finally the arrival of air transport from the mid-20th century.

The station complex includes a square-shaped rest house (qsar), two basins (birkat) and two square wells. Although largely filled with sand, the basins are covered with a sparse wild vegetation that indicates more humid soil in contrast to the surrounding desert.

The lighthouse of Umm Al-Qurun stands alone in the desert 1.35 km from the station. Its separate location was possibly due to the need for siting on higher ground, whereas the station complex needed to be located at a lower elevation for water collection and wells.

The lighthouse tower has collapsed at an undefined date. The remains of the fallen tower reveal an interior made of fired bricks that likely contained a staircase to access the roof. The cylindrical tower, decorated externally with geometrical patterns, was built over a two-meter- high stone square substructure, and probably reached a total height of 12 metres.

Emergency protection measures

The most urgent undertaking has been to erect a fence around the manara, which was undertaken in early September. This emphasizes the historical importance of the structure and prevents any unintentional damage to the site through bulldozing or other groundworks.

Additionally, the two main sections of the collapsed manara have been covered with protective netting to prevent erosion.

Protective netting installed over cylindrical and foundation sections of manara, September 2024.

Photographic Documentation

In addition to photographing the manara before and after the emergency protection measures, the team has also undertaken photography and drone filming of the other structures at Umm Al-Qurun, including the rest house (qsar), basins (birkat) and wells.

Community Engagement

On 14 September 2024, as part of the project’s public outreach and engagement efforts, Rajwan Al-Maiyali and Richard Wilding gave presentations about Umm Al-Qurun and the Darb Zubaydah in a seminar hosted by the Association of Literature and Writers in Najaf. Following the presentations, the team answered questions posed by the audience. The event was subsequently broadcast by two national television stations in Iraq.

Further outreach work is being undertaken through visits to elders at the Great Mosque of Kufa and a forthcoming workshop being organised with the Karbala Holy Shrines Endowment.

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