Page 156 - Su'udi Relations with Eastern Arabi & Uman (1800-1870)
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87  See W. Palgravc, Narrative, vol. 2, p. 376, where he calls Dahham “the powerful and
                 ill-disposed neighbour of the tiny Su‘udi state.”
                 88  He engaged in thirty-five battles between 1159 and 1189 A.H.
                 89  Ibn Bishr, 'Unwin al-Majd, vol. 1, p. 73.
                 90  The town was almost deserted when the Su'udis came to occupy it.
                 91  F. S. Vidal, The Oasis of al-Hasa (Dhahran: Aramco, 1955), p.3.
                 92  The Qarmaps arc one of the extreme Shi4! sects, named after their leader, Hamdan Qarmat (d.
                 899), whose teachings they adopted. For information on their doctrines and activities, see Bernard
                 Lewis, Origins of Isma'ilism (Cambridge: Heffer, 1940).
                 93  Dabbagh, Jasiral al-Arab, vol. l,p. 121.
                 94  Ibn 4Abd al-Qadir al-Ahsa’I, Tuhfat al-Mustafid fi Ta'nkh al-Ahsa al-Qadim wa al-Jadid, vol.
                  l,p. 118; Ibn Lu‘bun, Ta'nkh, p. 27.
                 95  Ibn Khaldun, Ta’nkh: Kitab al-Ibar (Beirut: Dar al-Kitab al-Lubnani, 1956-61), vol. 4, p.
                  372.
                  96  Vidal, The Oasis of al-Hasa, p. 9.
                  97  Al-SakhiiwI, al-Daw’ al-Lami li Ahl al-Qam al-Tasi4 (Beirut: Dar Makhabat al-Hayat, n.d.),
                  vol. 12, p. 190; Ibn Lu‘bun, Ta’nkh, p. 30.
                  98  Al-Samhudi, Wafa' al-Wafa', 4 vols. (Cairo: Matba‘at al-Sa‘adah, 1955), vol. 4, p. 251.
                  99  G. Rentz, “Muhammad b. ‘Abd al-Wahhab (1703-4/1792) and the Beginnings of Unitarian
                  Empire in Arabia” (Unpublished Ph.D thesis, Berkeley, California, 1947), p. 6.
                  100  Al-Musallam, Sahil al-Dhahab al-Aswad, p. 145.
                  101  Ibn Lu'bun, Ta'nkh, p. 31.
                  102  See Abu-Hakima, History of Eastern Arabia (Beirut: Khyats, 1965), p. 128.
                  103  Op. eft., p. 128.
                  104  A good survey of the Banu Khalid rule is found in ibid, pp. 128-131.
                  105  Ibn Bishr, * Unwan, vol. 1, p. 36.
                  106  See Arnold Wilson, The Persian Gulf (London: George, Allen and Unwin, 1928), p. 140.
                  107  Al-NabhanI, Tuhfat al-Nabhaniya, p. 106, quoting 'Abd al-Hallm al-Farisi, Tuhfat al-
                  Halimiyah.
                  108  Abu-Hakima, History of Eastern Arabia, p. 48.
                  109  see above, p. 16
                  110  See H. Dickson, Kuwait and Her Neighbours (London: Clifford Witting, 1956), p. 26.
                  111  J. Kelly, The British and the Persian Gulf, p. 33.
                  112  Ibid.
                  113  On the rapid growth of the town and its commercial significance, see Abu Hakima, “The
                  Development of the Gulf States”, in D. Hopwood, ed., The Arabian Peninsula: Society and Politics
                  (London: Allen and Unwin, 1972), pp. 31-53.
                  114  M._B. Sinai in his Ta'nkh Qatar al-Amm, p. 54, quotes his authority, the old Muhammad
                  al-Thani, saying that the chief of Qajar, ‘Abd Allah A1 Musallam, was a representative of the ruler
                  of al-Hasa, Ajwad b. Zamil, in the 9th century A.H./15th century A.D.
                  115  Francis Warden, “Historical Sketch of the Uttoobee Tribe of the Arabs from 1716 to 1817”,
                  Bombay Selections, XXIV, p. 363.
                  116  For an ample description of these districts, see Lorimcr, Gazetteer, vol. 2, pp. 1385-1388;
                  Robert Landen, Oman Since 1856 (Princeton, New Jersey: Princeton University Press, 1967), pp.
                  29-32; Kelly, Britain and the Persian Gulf, pp. 2-3.
                  117  The Kharijites are the members of the first Islamic sect, which was founded in al-Basrah in the
                  first century of the Hijrah and held certain theories on the caliphate institution and on the relation
                  between faith and work. Some of its members held an extremist stand against other Muslims, and
                  thus invited a public hostility which eventually led to the eradication of the extreme wing. The
                  Ibadis, on the other hand, rejected numerous views advocated and applied by extremist Kharijites.
                  They did not regard the non-Kharijite Muslims as polytheists, and consequently they considered
                  the killing of their women and children as unlawful. The Ibadis did not allow the appropriation of
                  enemy property, with the exception of their arms and ammunition. They also differed from the
                  extreme Kharijites on other points. For more information on both the Kharijites in general and on
                  the Ibadites in particular, consult Elie A. Salem, Political Theory and Institutions of the Khawrij
                  (Baltimore: John Hopkins Press, 1956); al-Salimi, Tuhfat al-A'yan bi-sirat Ahl ‘Uman', J. C.
                  Wilkinson, “The Ibadi Imama”, BSOAS, vol. 39, part 3, pp. 535-51.

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