'File 8/62 IV PRINCIPAL SHAIKHS & TRIBES OF OMAN.' [‎92r] (183/282)

The present situation is one of general peace|
with the Sultan 3 s (influence slightly increasing in the
coastal dU^tricts., e,g 9 Batinah, Dhofar and Sharqiyah, and
far bettor established than in his fathers day. It seems
a p^cy that so many of his Walls are selected from his own
tribe and are often near relations. In Oman proper and
Dhahihrahj and East and West Hajar, the Triumvirate continue
their rule, and when it comes to it, it seems that the vote
will almost; certainly be for continuation of the Imamship
in a person other than the Sultan, otherwise this indepen**
dence will be lost, and at present the most likely candi
date, and one who certain quarters insist has already been
nominated, is the second son of the previous Imam, Abdulla
bin Salim bin Rashid al Kharusi, aged at present about
thirtyeight. However, though reventytwo and despite
recurring rumours of ^failing health, the present Imam is
by no means yet dead or even dying.
A still more nebulous condition prevails in the
Buraimi (i.e. Jau) area, There it would seem that neither
the Imam nor the Sultan nor any other chief has any
paramount authority and the four chief tribes claimed by
the Sultan to be Omani and within his territories, the
Naim, Beni. Ka f ab, Beni Qitab and Al Bu Shamis (acttally an
offshoot of the Naim) are virtually independent and likely
to remain so until it is seen who wins in the bid for oil
expected to be developed in that neighbourhood. Nearly all
the Shaikhs visited the Sultan in 1948 and received hospital#
ity and presents from him. The general concensus of opinion^
however, seems to have been that he was niggardly in his
gifts and not many will feel it worth the effort or the
trouble to come again. The Sultan is certainly careful
with his money, and reports of his large increase in revenue
from Customs with no corresponding increase in largesse or
amenities have also aroused unfavourable comment in quarters
other than purely tribal. But in this case the Sultan
probably realises the dominating influence of the two
principal Hinawi and Ghafiri Shaikhs, and has concentrated
upon them. He certainly treated them handenmely enough as
can be seen from the notes upon their tribes, though to
what avail time only will show-,
Religion itself plays little or no part in the
tribal politics and no mention has been made of it in the
notes. For details of the religion of each tribe reference
may be made to Loriner's Gazetteer. The bulk of the Hinawi
tribes belongs to the Ibadhi sect of Islam, whilst of their
Ghafiri opponents considerable numbers are orthodox Sunnis,
and a few follow the W)Aahabi faith, to which they were
converted at the time of the Y^ahabi invasions in the early
19th century. But the dominant sect is still Ibadhi, whose
tenets were adopted as the national Omani faith in the 8 th
century of the Christian era, and whose outlook is purita
nical and reactionary.
For the present even the Hinawi and Ghafiri
rivalry seems to have died down under the Omani triumvirate,
and the chief rivalry, though fortunately at present of a
peaceful nature, is between the Sultan and the Imam. Upon
the latters death anything may happen, violent or otherwise,
and it is well nigh impossible to predict, though signs
are in favour of a continuation of present arrangements.
The Sultan, on the other hand, is trying hard, and
seems confident of his ultimate success. This would certain*
ly make for greater unity in the Sultanate as a whole, and,
Since efl treaties and concessions are with the Sultan and
cover only his dominions, suit British interests better. It
would seem desirable therefore that the Sultan should receive
British support wherever possible: a factor which in itself
might be decisive.