Page 33 - Su'udi Relations with Eastern Arabi & Uman (1800-1870)

own religion and religious ideal. Thus, it was perhaps the people of al-Hasa
who urged their ruler to crush the movement before it could grow stronger and
threaten his own authority.
Sulayman Al Muhammad, the chief of the Banu Khalid, demanded the
death of Ibn ‘Abd al-Wahhab, and threatened to suspend the annual subsidy of
goods and money sent from al-Hasa to the amir of al-‘Uyaynah if the latter
refused to comply with the order. The conflict of interests put Ibn Mu‘ammar
in a delicate situation. Nevertheless, he finally capitulated, withdrawing his
support and expelling Ibn ‘Abd al-Wahhab, who subsequently sought refuge
in the neighbouring town of al-Dir‘Iyah, the seat of the Su‘udl family.
Whether the moral support given to his views by certain individuals from
al-Dir‘Iyah encouraged Ibn ‘Abd al-Wahhab’s relocation there is uncertain;
nonetheless, Thunayyan and Mushari, the two brothers of Muhammad b.
Su‘ud, the amir of al-Dir‘Iyah, are said to have been among those who
frequented Ibn ‘Abd al-Wahhab’s preaching at al-‘Uyaynah.151 They also
seemed to have shared with their brother Muhammad the administration of
al-Dir‘Iyah before Ibn ‘Abd al-Wahhab’s arrival.152 Perhaps because he feared
the wrath of the powerful chief of the Banu Khalid, Muhammad b. Su‘ud was
at one point reluctant to commit himself to Ibn ‘Abd al-Wahhab’s protection.
However, throught the persuasion of his brothers and wife, he finally realized
the deep sincerity and strong conviction of his guest.153 As a result, he pledged to
protect him and to use his influence and power to establish the Shari‘ah rule,
and to even carry arms when necessary in order that the principles advocated
by Ibn ‘Abd al-Wahhab be incorporated into the practical daily life of Najdl
society. It was the alliance of these two men, the man of religion and the man of
power, that led to the expansion of Su‘udi leadership in Najd and, later, across
all of Arabia.
The principles on which this religio-political state was to be built began to
take shape in these formative years through the teachings of Muhammad b.
‘Abd al-Wahhab and the solid backing of the Su‘udl amir. It aimed at creating a
Muslim state governed by the rule of the Shari'ah rather than by custom and
tribal traditions. The position of the amir in this newly established state was
transformed from that of a tribal chief, who obtained his source of income from
local traditional taxation154 and acquired the loyalty of his followers through
‘asabiyah and coercive measures, into that of a spiritual and political leader, an
imam whose function was to fulfill the will of God and execute the ordinances of
the Shari'ah. The amir was not to be an arbitrary ruler; he should consult the
community, the ‘ulama, the leaders of opinion, and anyone else qualified to
give an opinion of value on the matter at hand.155 The amir would demand
obedience from his subjects, and they would be obliged to obey and listen to his
orders as long as he upheld the law and worked for the welfare of the
community. Cooperation between the ruler and the ruled should always be
maintained. The individuals would have the obligation to admonish the ruler,
correct his mistakes, and direct his attention to the execution of his required
functions. As the Su‘udl amir became a temporal and religious leader, he had to
enjoin good and forbid evil by encouraging his people to return to the ways of
life explained in the Qur’an and Sunnah and exemplified by the deeds of earlier
Muslim generations. Religious requirements, such as the payment of zakah
and fasting, which do not seem to have been observed by the Bedouin tribes,
were newly enjoined by the head of the state. Zakah came to be considered a

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