دراسات في تاريخ عمان

29

Caetani، on the contrary، presumes that the initiative came from al- Julanda rulers of Uman who were facing strong tribal opposition and needed help from the Islamic state in Medina. This assumption has no grounds as it is not based on authentic historical accounts. It is true that their acceptance of Islam gave the rulers of Uman a stronger position and many political advantages، but it did not Put an end to the tribal and re- gional opposition to the rule of al-Julanda، which indicates that tribal fac- tionalism was not altogether uprooted with the advent of Islam.

The central government in Medina did not impose heavy duties on the people of 'Uman. The Arab Umanis، of course، were expected to pay tax- es such as zakat and kharaj to Medina. As for the Magians، Jews and oth- ers، they paid the jizya. Many historical accounts speak of different Uma-

30

ni delegations to meet the Prophet in Medina. Most of them represented the Azd of Uman. It must be said، however، that some of these accounts are fabrications of a later period when the struggle for power fostered competition among the tribes as to the primacy in accepting Islam and meeting the Prophet. What is notable is that these delegations reflect the dissensions between tribal factions and the lack of a central authority which exercised power all over 'Uman. It is also noticeable that these del- egations did not play a major and active part in spreading Islam، which in- dicates that they had no political or social influence over their tribes. The Prophet Muhammad also sent letters to 'Uman probably after the con- quest of Mecca in 8 A.H. The sources describe three different letters: one to Jayfar and Abd، the Julanda rulers; another to the delegation of the Thumala and Hadan tribes; the third to the people of Umin in general. These letters were brief and to the point. The Prophet calls upon them to accept Islam and promises to back them if they do so. On the other hand،

14

31