Page 50 - Su'udi Relations with Eastern Arabi & Uman (1800-1870)

were aware of the political and doctrinal split in that region. Nor is it obvious
that they had anticipated the support of a certain set of tribes over certain
others on the basis of pre-Su‘udi religious factions. Since the rise of the Su‘udi
dynasty, the amirs of al-Dir‘Iyah had been spreading their religious and
political reform among the Sunnis and even the Hanballs in central and eastern
Arabia. It seems possible that the people of the coast, Sunnis who frequently
quarrelled with a strong neighbouring IbadI state, might have sensed an offer
of security from the Sunni state of al-Dir‘Iyah, as well as a military challenge to
their enemies, the rulers of Masqat. The Su‘udls, on the other hand, hoped to
win the coast in order to extend their reform throughout the southeastern part
of the peninsula and utilize it, if possible, against the powerful ruler of ‘Uman.
The sources do not agree in dating the beginning of Su‘udl contact with the
coast. While most of the English accounts304 indicate that the tribes submitted
to the Su‘udls by the last year of the eighteenth century, some of the Arab
sources trace the event back to an earlier period.305 In any event, it is certain
that the conversion of the coastal tribes to the new reform by means of coercion
or persuasion culminated in the submission of the major QasimI stronghold,
Ra’s al-Khaymah. In years to come, the Qawasim were to provide invaluable
assistance to the Su‘udls in their long conflict with the Sultanate of Masqat and
‘Uman.
Following the establishment of their power in al-Hasa, the Su‘udls began to
direct their expansion to the adjacent ‘UmanI tribes. The occasional military
operations conducted against this region, coupled with the persistent religious
propaganda, demonstrated the strength of the Dir‘Iyah state to the unruly
tribes who, out of preference, hope, or fear, eventually agreed to cooperate
with or join the powerful party.
Banu Yas, whose principal tribal grouping was in al-Zahirah, were among
the first coastal inhabitants to offer their allegiance to the Su‘udls. According to
Lam* al-Shihab, the only source available to us dealing with this particular
matter, Banu Yas realized the increasing power of the Su‘udls in al-Dir‘Iyah
and sent representatives there to pledge allegiance, accept the reform, and
deliver the annual zakah.206 Upon returning to the coast, these representatives
were accompanied by a scholar from al-Dir‘Iyah to direct them in religious
matters.307 The Nu‘aym tribe of the Burayml area followed the example of
their neighbouring tribes and similarly offered allegiance to al-Dir‘Iyah. 308
Encourged by such actions, the Su‘udl state dispatched Ibrahim b. ‘Ufaysan
as its representative to the settlements of the loyal tribes.309 Ibn ‘Ufaysan
travelled overland through al-Zafrah and established his headquarters in al-
Burayml; from there, he proceeded to build a fort called Qasr al-Subarah,
mid-way between al-Burayml and the town of Hamasa.310
Like other Arabian regions, the coast had its share of the sacred objects,
domed tombs, and superstitious practices so vehemently condemned by the
Najdl reformers. The presence of such vestiges motivated the Su‘udls into
taking stronger measures to bring the coast to subjection:
From Cosaab to RaUmps there are several ancient buildings of the
Persians called Senem (an idol or image). They used to worship their idols
in these buildings, until the Wahabees destroyed them some years ago.311

The Qawasim themselves had constructed a dome over the grave of Sayyid
Hasan, the spiritual guide of Shaykh Rashid b. Matar.312 The shrine became a

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