Page 59 - Su'udi Relations with Eastern Arabi & Uman (1800-1870)

vessels with a large number of men to al-Qatif to reinforce the Su‘udl state but
arrived too late.390
The collapse of the Su‘udi power relieved the British government of the
Qawasim’s strong allies, it also coincided with the end of the British
confrontation with some of the native tribes in India during 1817-18, enabling
the British to direct their attention towards a final expedition against the
Qawasim, and this, in turn, led eventually to a peace treaty with the individual
chiefs of the coast of ‘Uman.

Masqat

Unlike previous dynasties in ‘Uman, the Al Bu Sa‘Id brought about a profound
change in the social and political affairs of the country and the nature of the
ruling authority and institutions. While the former rulers were territorial lords
holding spiritual as well as temporal leadership conferred by their tribal
subjects, the Al Bu Sa‘id family based its power on both maritime strength and
a standing army, and by ignoring or underestimating the Imamate institution
created a secular government with Masqat as the capital and residence of the
ruler.391 This profound change, though it began with the accession of Ahmad
b. Sa‘id (d. 1198/1783), the founder of the Al Bu Sa‘Id dynasty, accelerated
during the last decade of the eighteenth century.
Upon the occasion of Ahmad’s death, the choice for the succession fell upon
his son Sa‘Id, whose misconduct provoked disorder and disaffection. This
soon induced the tribal chiefs and the qadis, the representatives of the people of
‘Uman, to plot his abdication and the election of his brother Qays in his
place.392 The plan was foiled by Hamad, son of Sa‘Id, who forced his father to
turn over political matters and general administration of the country to him. 393
In this manner Hamad stripped the Imam of his prerogative of temporal
authority and left him with only the nominal spiritual one. He also shifted the
site of administration from Rustaq, the traditional capital and residence of the
Imam, to Masqat, making the latter the new capital and seat of government. 394
Sa‘Id b. Ahmad, however, continued to retain the title of Imam while the rulers
of Masqat were known as Sayyids, not as Imams.395
The removal of the capital from Rustaq in the interior to Masqat upon the
sea coast helped the merchant princes of the Al Bu Sa‘Id to engage fully in
commerce, increase their income, and build a maritime power on which they
could rely to maintain their security and enforce their authority. Nevertheless,
this move had its shortcomings and disadvantages in a conservative and tribal
society such as ‘Uman. It alienated the rulers from their tribal subjects inland
and created a gradual estrangement which resulted in constant upheavals and
rebellions.396
The clear-cut separation and the eventual temporary lapse of the Imamate
institution came when Sultan b. Ahmad occupied Masqat in 1792, proving his
superiority over his brothers Sa‘Id and Qays.397 Later, in 1793, a conference of
deputies assembled at Barka, a town not far from Masqat; a convention was
concluded by which Sa‘Id retained Rustaq with the title of Imam, Qays was
given Suhar, the second major coastal town after Masqat, and Sultan was to
have Masqat, Barka, and other minor localities with the right to direct the
political affairs of the country. 398

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