Page 16 - Su'udi Relations with Eastern Arabi & Uman (1800-1870)

battle of Tarabah, led by a woman of the Bugum tribe against Tusun, and the
devastation inflicted upon the farms and palm trees of Najd by Ibrahim Pasha.
Ibn Bassam also gives his own judgement of the Su‘udl rulers. According to
Ibn Bassam, both Muhammad b. Su‘ud and his son and successor, ‘Abd
al-‘Az!z, propagated Ibn ‘Abd al-Wahhab’s Islamic message and called on the
public to resume observance of Islamic duties that had been forgotten for many
years.18 The two rulers even carried arms against those who opposed the call.
As for Su‘ud, the third Su‘udl-Wahhabl ruler, Ibn Bassam indicates that while
he knew that Islam was alive and well in the Muslim world, he continued the
militant policy of his predecessors to keep peace and preserve his sovereignty.19
Dawhat al-Wuzara’,20 is the work of the Turkish historian Rasul al-
Kirkukil (d. 1240/1824) and is considered by the author as an appendix to a
work by NazmI Zade Murteza entitled Gulsen-i Hulfa.21 Kirkukll studies the
political and social conditions which prevailed in al-Traq, Iran, and the eastern
part of Arabia during the years 1132-1237/1719-1821. His account of the
Su‘udls in eastern Arabia is of special significance. He narrates the attacks and
counter-attacks of the forces involved in that region around the turn of the
century, quoting letters exchanged between the ‘Iraqi and Su‘udl authorities
concerning these events and their consequences. Moreover, Kirkukll provides
a detailed description of ‘Iraqi expeditions against the Su‘udis in al-Hasa and
the role played by both the Muntafiq and the Banu Khalid chiefs in co­
operating with the waft of Baghdad.
‘Unwan al-Majd fi Bayan Ahwal Baghdad wa al-Basrah wa Najd22 is the
work of Ibrahim b. Faslh al-Haydarl, who left his home in Baghdad to travel
extensively in al-Traq, Turkey, Syria, Egypt, and Arabia. He finally settled in
al-Basrah, where he wrote his book consisting of three long chapters on
Baghdad, al-Basrah, and Najd respectively. In each chapter, al-Haydari is not
only concerned with the historical events and geographical locations of various
towns, but also provides vivid descriptions of the social affairs of these
communities. The chapter on Najd deals with the Su‘udl state and the strength
and influence of its authority. From the authors point of view, the Su‘udl state
helped the Islamic revival in Arabia and established peace, unity, and justice in
its domains, but the Su‘udis went too far in revolting against the Ottoman
Sultan and in fighting other Muslim communities.
Al-Fath al-Mubin23 by Humayd b. Ruzayq (d. 1275/1858), an ‘UmanI
historian and associate of Sayyid Sa‘Id b. Sultan, ruler of Masqat, is a unique
and valuable record of events in ‘Uman from the rise of Islam to the middle of
the nineteenth century. Ibn Ruzayq’s knowledge of the affairs and history of
‘Uman is indisputable. He reports at length on the contact of the ‘UmanI rulers
with the neighbouring Arabs, but his account of the Su‘udls reflects some
prejudice. The book seems to be Ibn Ruzayq’s fullest treatment of the subject.
It is a final version that draws on the author’s earlier works, namely al-Qasidah
al-Qudsiyah2A, al-Sahxfah al-Adnariiyah25, al-Sahxfah al-Qahtariiyah26, and
al-Sirah al-Jaliyah27.
Tuhfat al-A‘yan28 was composed by ‘Abd Allah b. Humayd al-Saliml, a
native scholar of ‘Uman and one of the founders of the conservative IbadI
Imamate in the early twentieth century. This book is concerned with the lives
and activities of the IbadI Imams and Sultans of‘Uman up to the beginning of
this century. The book provides an authentic account of IbadI religious and
political traditions and touches upon Su‘udI-‘UmanI relations at the time of the

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