In the Islamic period, the prosperity of the gulf continued to be linked to markets in Mesopotamia. Accordingly, after 750 the gulf prospered because Baghdad became the seat of the caliph and the main center of Islamic civilization. Islam brought great prosperity to Iraq during this period, thus increasing the demand for foreign goods. As a result, gulf merchants roamed farther and farther afield. By the year 1000, they were traveling regularly to China and beyond, and their trading efforts were instrumental in spreading Islam, first to India and then to Indonesia and Malaysia.

The Islam they spread, however, was often sectarian. Eastern Arabia was a center for both Kharijites and Shia; in the Middle Ages, the Ismaili Shia faith constituted a particularly powerful force in the gulf. Ismailis originated in Iraq, but many moved to the gulf in the ninth century to escape the Sunni authorities. Whereas the imam was central to the Ismaili tradition, the group also recognized what they referred to as "missionaries" (dua; sing., dai), figures who spoke for the imam and played major political roles. One of these missionaries was Hamdan Qarmat, who sent a group from Iraq to Bahrain in the ninth century to establish an Ismaili community. From their base in Bahrain, Qarmat's followers, who became known as Qarmatians, sent emissaries throughout the Muslim world.

The Qarmatians are known for their attacks on their opponents, including raids on Baghdad and the sack of Mecca and Medina in 930. For much of the tenth century, the Ismailis of Bahrain were the most powerful force in the Persian Gulf and the Middle East. They controlled the coast of Oman and collected tribute from the caliph in Baghdad as well as from a rival Ismaili imam in Cairo, whom they did not recognize.

By the eleventh century, Ismaili power had waned. The Qarmatians succumbed to the same forces that had earlier threatened centers on the gulf coast--the ambitions of strong leaders in Mesopotamia or Persia and the incursion of tribes from the interior. In 985 armies of the Buyids, a Persian dynasty, drove the Ismailis out of Iraq, and in 988 Arab tribes drove the Ismailis out of Al Ahsa, an oasis they controlled in eastern Arabia. Thereafter, Ismaili presence in the gulf faded, and in the twentieth century the sect virtually disappeared.

Ibadis figured less prominently than the Shia in the spread of Islam. A stable community, the Ibadi sect's large following in Oman has helped to distinguish Oman from its gulf neighbors. Ibadis originated in Iraq, but in the early eighth century, when the caliph's representative began to suppress the Ibadis, many left the area. Their leader at the time, Jabir ibn Zayd, had come to Iraq from Oman, so he returned there. Jabir ibn Zayd's presence in Oman strengthened the existing Ibadi communities; in less than a century, the sect took over the country from the Sunni garrison that ruled it in the caliph's name. Their leader, Al Julanda ibn Masud, became the Ibadi imam of Oman.

In the Ibadi tradition, imams are elected by a council of religious scholars, who select the leader that can best defend the community militarily and rule it according to religious principles. Whereas Sunnis and Shia traditionally have focused on a single leader, referred to as caliph or imam, Ibadis permit regions to have their own imams. For instance, there have been concurrent Ibadi imams in Iraq, Oman, and North Africa.

Because of the strong sense of community among Ibadis, which resembles tribal feelings of community, they have predominated in the interior of Oman and to a lesser degree along the coast. In 752, for example, a new line of Sunni caliphs in Baghdad conquered Oman and killed the Ibadi imam, Al Julanda. Other Ibadi imams arose and reestablished the tradition in the interior, but extending their rule to the coastal trading cities met opposition. The inland empires of Persia and Iraq depended on customs duties from East-West trade, much of which passed by Oman. Accordingly, the caliph and his successors could not allow the regional coastal cities out of their control.

As a result, Oman acquired a dual nature. Ibadi leaders usually controlled the mountainous interior while, for the most part, foreign powers controlled the coast. People in the coastal cities have often been foreigners or have had considerable contact with foreigners because of trade. Coastal Omanis have profited from their involvement with outsiders, whereas Omanis in the interior have tended to reject the foreign presence as an intrusion into the small, tightly knit Ibadi community. Ibadi Islam has thus preserved some of the hostility toward outsiders that was a hallmark of the early Kharijites.

While the imam concerned himself with the interior, the Omani coast remained under the control of Persian rulers. The Buyids in the late tenth century eventually extended their influence down the gulf as far as Oman. In the 1220s and 1230s, another group, the Zangids--based in Mosul, Iraq--sent troops to the Omani coast; around 1500 the Safavids, an Iranian dynasty, pushed into the gulf as well. The Safavids followed the Twelver Shia tradition and imposed Shia beliefs on those under their rule. Thus, Twelver communities were established in Bahrain and to a lesser extent in Kuwait.

Oman's geographic location gave it access not only to the Red Sea trade but also to ships skirting the coast of Africa. By the end of the fifteenth century, however, a Persian ruler, the shaykh of Hormuz, profited most from this trade. The shaykh controlled the Persian port that lay directly across the gulf from Oman, and he collected customs duties in the busy Omani ports of Qalhat and Muscat. Ibadi imams continued to rule in the interior, but until Europeans entered the region in the sixteenth century, Ibadi rulers were unable to reclaim the coastal cities from the Iranians.

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Source: U.S. Library of Congress