Page 66 - Su'udi Relations with Eastern Arabi & Uman (1800-1870)

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influence over subordinate allies than by a strict and arbitrary monarchy. In
accordance with the religious and traditional policy of the Su‘udl-Wahhabi
state ever since it had come into being, no individuals were required to pay
more than the annual zakah. Islamic zakah, therefore, was the only system of
taxation by which subjects owed money to the state.454 Such a tradition (the
payment of zakah) was interpreted by the Su‘udl amirs and explained by the
conduct of the rulers of Masqat and the shaykhs of al-Bahrayn as evidence of
submission to al-Dir‘Iyah authority, and so, a proof of obedience. Whenever
these subordinate rulers felt themselves strong enough to challenge the
supreme authority or carry a revolt against such nominal domination, their
attitude was demonstrated by withholding the payment of zakah. Su‘ud
therefore considered Masqat as part of his confederate state as long as the
annual payment was collected and forwarded to al-Dir‘iyah. It is important to
notice that certain areas, such as the ‘Iraqi and Syrian frontiers, had been
exposed to constant Su‘udl invasions, and some of their tribal territories came
under slight influence, but al-Dir‘iyah could not back up its gains and did not,
subsequently, send his tax collectors to levy the zakah,455
Unlike his uncle, Badr had converted from the Ibadlyah faith to that of the
reform movement of Muhammad b. ‘Abd al-Wahhab when he became ruler of
Masqat. Badr obtained significant military and moral support from the Su‘udl
state in subduing several attempts aimed at removing him from the regency.456
It was therefore not unnatural for Badr to reciprocate by cooperating in the
common cause. From the early days of his rule, Badr expressed his loyalty to
Amir Su‘ud, promising to carry out his commands and assist the state
whenever aid was required.457 It does not seem, however, that the new
pro-Su‘ud! regime at Masqat changed the existing political and regional
divisions in the country or altered the arrangements with al-Dir‘Iyah inherited
from the previous regime. Nevertheless, Badr contributed a great deal to the
expansion of religious reforms within his domain.
Being an important seaport and entrepot, Masqat had come to be the
favourite residence for various races and sects who openly continued to
practise their own traditions. Such practices, non-Islamic and alien, were
tolerated by the indigenous ‘Umanl Ibadis, who, by being constantly exposed
to other customs and practices, became less and less attached to their own
rigorous principles. These local Arabs in Masqat tolerated those professing
other faiths and following other sects, provided that they did not interfere with
or speak disparagingly of their own beliefs.458 The Hindus were allowed to
celebrate their feasts just as they did in their own country by illuminating their
houses, letting off fireworks, and so on.459 When Badr came to power, he
backed the preachers in Masqat and used his own influence in putting the
reformed tenets into practice. He envisaged that spreading the reformed
doctrine and increasing the number of its followers would strengthen his
position and help him weaken any opposing faction.460 His efforts in this
respect appear to have led to a favourable result. By 1806, the greater part of
the Masqat population had adopted the new tenets and observed the reformed
practices; regular attendance at prayers was being strictly enforced.461 It is also
reported that the ‘Umanl troops were incorporated into the Su‘udl army on
expeditions into ‘Iraqi territories.462
Badr’s regency, however, was of a short duration. His general policy aroused
the jealousy and resentment of certain elements in society, which led, in turn,

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