Draft:Muhammad bin Fuhaid

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Muhammad bin Fuhaid Al-Asadi Al-Otaibi (1170–1260 AH / 1756–1844 CE) was the governor of the Asyah Governorate and the founder of the town of Ain bin Fuhaid, earning him the nickname Rai‘ al-‘Ayn. He was born in Al-Tanuma, a village in the Al-Asyah Governorate, historically known as Al-Nibaj. Muhammad bin Fuhaid was known for his piety, generosity, and integrity, as reflected in numerous historical accounts. He governed Al-Asyah and Ain bin Fuhaid from 1203 AH until his death in 1260 AH.

Prince Mohammed bin Fuhaid
Governor of Al-Asyah Province – Governor of Ain Bin Fuhaid
In office 1203 AH - 1788 CE – 1260 AH - 1844 CE
Personal details
Born	1170 AH - 1756 CE Najd – Tanuma, First Saudi State
Died	1260 AH - 1844 CE Najd – Al-Asyah Province, Second Saudi State
Nationality	Saudi
Occupation	Ruler, Governor, Sheikh, Poet

Siege of Al-Tanuma

Thuwaini bin Shibib reportedly laid siege to Al-Tanuma ^[1] for what is said to have been eight consecutive months but was unable to capture the village due to the dedication and bravery of its defenders. Despite the attackers’ superior numbers and weaponry, their artillery failed to create a breach in the village walls, as the villagers divided their efforts into two groups: defenders and builders, who continuously repaired any damage day and night.^[2]

During the siege, the defenders killed Aqil bin Shibib, Thuwaini’s brother, and used his body to block a gap created in the wall by enemy artillery, forcing Thuwaini to resort to negotiation.^[3]

A truce was eventually concluded at the villagers’ request after supplies of grain, dates, and other food were nearly exhausted, and water was cut off except for the well inside the mosque. Muhammad bin Fuhaid, son of the town’s ruler Fuhaid bin Fuhaid, chose to remain in the village while sending his family to Al-Zulfi to stay with his brother Nasser, despite anticipating possible betrayal from the enemy.^[4]

Massacre at the Mosque

Three days after the truce, Thuwaini bin Shibib and his soldiers entered the town, claiming they wished to perform Friday prayers at the village mosque. Once the congregation had gathered, the attackers closed the doors and carried out a massacre against the unarmed villagers inside. The attack, executed using weapons hidden in their clothing, resulted in one of the bloodiest massacres in the history of Najd. Only women, children, and a few men who managed to escape survived.

The captives were bound with ropes and chains, and many were thrown alive into a well, known today as "Al-Rabtiya." The exact number of victims is unknown, but according to some accounts, the Al-Hadhyal family alone lost around seventy men. Historical references, such as Sheikh Muhammad Nasser Al-Aboudi in Dictionary of Al-Qassim Towns, estimate up to 170 casualties, alongside the destruction of the village and its palm groves.

According to local oral traditions, Muhammad bin Fuhaid and his father Fuhaid bin Fuhaid survived by fleeing to Al-Zulfi. From there, they sought assistance from Imam Abdulaziz bin Muhammad Al Saud, who later organized a military response against Thuwaini’s forces. Following the massacre, the town was largely abandoned, with only a few residents remaining, until survivors and their descendants returned to rebuild and utilize the fertile land and water resources.

Residents of Al-Tanuma believe that had their ancestors survived and multiplied, the town and the Al-Asyah region might have become one of the largest cities in Al-Qassim. The historical village retained its architectural style and urban planning for over 200 years, representing traditional Najd towns of the period. Efforts to preserve and rehabilitate the site have been recently initiated by the Asyah Municipality in collaboration with local landowners, as part of heritage restoration projects.

Exile in Iraq and the Founding of Ain bin Fuhaid

After the devastating massacre at Al-Tanuma, Muhammad bin Fuhaid relocated first to Kuwait and then to Iraq, where he lived and worked for a period. During his stay, he met a local scholar who inquired about his hometown. Muhammad described the town and its historical events, which greatly impressed the scholar.

The scholar not only listened but also created a visual representation of an important site in the Asyah region, corresponding to one of its main water sources, now known as Ain bin Fuhaid. Inspired by the scholar’s depiction and guidance, Muhammad bin Fuhaid resolved to return to the region and identify the location,^[5] which was situated near the famous Al-Mard Palace in Al-Asyah.

Return to Al-Nibaj and the Founding of Ain bin Fuhaid

After his time in Iraq, Muhammad bin Fuhaid returned to the Asyah region and identified the spring, which was later named Ain bin Fuhaid in his honor. Known for his generosity and hospitality, he was also a poet, and local stories attest to his noble character.

Upon returning, he visited Al-Asyah and observed its historical landmarks, including Al-Mard Palace, the dam, and Himyarite-era ruins. In 1203 AH, he obtained the official grant of the land surrounding the spring from Imam Abdulaziz bin Muhammad Al Saud, marking the formal establishment of Ain bin Fuhaid. He supervised the excavation of the spring, which soon began to flow, providing a crucial water source for the area.^{[6] [7]} The spring’s name gradually became associated with its owner, solidifying the designation “Ain bin Fuhaid” as the town’s official name. Due to its strategic location between northern and southern routes, the site became a seasonal destination for visitors and desert travelers, especially during the summer months.

Muhammad bin Fuhaid reputation for generosity was widely recognized. Notable guests, such as Muhlhal ibn Hadhyal, the Sheikh of the Anizah tribe,^[8] experienced his hospitality firsthand. His ethical conduct, fairness, and generosity were commemorated in local poetry, which highlighted his noble character and standing among contemporaries.

Marriage to Mutayrah bint Ibn Sabeelah Al-Shammari

Muhammad bin Fuhaid married Mutayrah bint Ibn Sabeelah Al-Shammari, a union that reflected the Bedouin values of nobility, honor, and family lineage rather than beauty alone. The marriage occurred after an interesting encounter: while traveling, Muhammad noticed a piece of bread left untouched by a woman from a noble family, which indicated her refinement and self-restraint. Upon learning her identity as Mutayrah, he formally requested her hand from her father, who initially hesitated due to her modesty and Muhammad’s reputation among the Bedouins. Muhammad reassured him, and the marriage was agreed upon.

Mutayrah became a model of virtue and competence. She efficiently managed household affairs, attended to guests, and ensured their comfort without direct instruction from her husband. Local accounts highlight her resourcefulness, such as when she found a solution to provide cooking wood by dismantling part of a room to feed unexpected guests, impressing Muhammad with her promptness and judgment.

The couple’s hospitality and ethical conduct were commemorated in local poetry, celebrating Muhammad bin Fuhaid generosity and Mutayrah’s wisdom and prudence. Their union produced several children, contributing to the continuation of the family line. Mutayrah was noted as the fourth daughter of Ibn Sabeelah; her elder sisters married other notable figures in the region.

Personal Life

Lineage

Muhammad bin Fuhaid bin Fuhaid bin Rashid bin Saleh bin Rashid bin Qaradh Al-Asadi Al-Otaibi was a member of the prominent Al-Asadi Al-Otaibi family.^[9]

Family

He had four sons: Ali, Zaid, Abdulaziz, and Abdulmohsen, as well as several daughters.

References

• Arab Al-Sajra, Dar Al-Katib Al-Dhahabi, Volume 11.

• Al-Aboudi, Muhammad bin Nasser. Dictionary of the Regions of Qassim (6 volumes).

• Al-Jasser, Hamad. Jamhara of the Lineages of Civilized Families in Najd.

• Al-Huqail, Hamad. Treasure of Lineages.

• Jamharat Ansab Al Osar Fi Najd

1. Al-Oboudi, Muhammad bin Nasser. Mu'jam Bilad al-Qassim. Vol. 2. Dar al-Gharb al-Islami. p. 519.
2. Al-Oboudi, Muhammad bin Nasser. Mu'jam Bilad al-Qassim. Vol. 2. Dar al-Gharb al-Islami. p. 659.
3. Al-Oboudi, Muhammad bin Nasser. Mu'jam Bilad al-Qassim. Vol. 2. Dar al-Gharb al-Islami. p. 660.
4. Al-Oboudi, Muhammad bin Nasser. Mu'jam Bilad al-Qassim. Vol. 2. Dar al-Gharb al-Islami. p. 660.
5. Al-Oboudi, Muhammad bin Nasser. Mu'jam Bilad al-Qassim. Vol. 2. Dar al-Gharb al-Islami. p. 342 - 343.
6. Al-Oboudi, Muhammad bin Nasser. Mu'jam Bilad al-Qassim. Vol. 2. Dar al-Gharb al-Islami. p. 342 - 343.
7. Al-Asadi, Muthib (2018). Qabilat 'Utaybah Al-Hayla (min Hawzan). Vol. 6. p. 93.
8. Al-Oboudi, Muhammad bin Nasser. Mu'jam Bilad al-Qassim. Vol. 3. Dar al-Gharb al-Islami. p. 1191.
9. Al-Jasser, Hamad (2000). Jamharat Ansab Al Osar Fi Najd. p. 662.