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This dissertdtion examines British Foreign Policy toward the Sultanate of Muscat and Oman, 1954-1959. The theoretical framework is clientelism. The patron-client relationship develops over a lengthy period. The Anglo-Omani relationship was uninterrupted from the 1600s through the subject period. and British efforts to later in Kuwait achieve included their the interests in establishment India and maintenance of the Al Bu Said family as Oman's hereditary monarchs. Britain signed anti-slave trade treaties with Oman in the nineteenth century to eliminate it as a regional economic threat; and separated the wealthy Zanzibar dominions from the control of Muscat's leadership. This "divide-and-rule" policy resulted in both Oman and Zanzibar becoming dependent on Britain. The 1913-1920 disturbance between the Sultan and shaikhs from the country's interior led to the British mediated Agreement of ai-Sib. The record shows that the events were different than what had been portrayed in various memoirs. Said ibn Taimur. the British educated Sultan, wanted political reunification of the interior with the coastal plains under his leadership. This was accomplished by the Sultan's forces with minimal opposition when the Imam died in 1954. The rebel leadership returned in 1956 with Saudi Arabian trained and armed troops. The rebels were defeated but the Sultan needed British military support. Britain's disproportionate response to the limited and localized opposition necessitated the rapid cover-up of damage to the interior's vii lages. The patron-client relationship strained almost to the breaking point. The British wanted to "cover-up" the damage they had wrought; the Sultan wanted to enhance his military capacity and to withdraw from the protective but overbearing relationship with Great Britain. The official records for the period are used extensively. For the first time, an academic work that discusses the events of the last half of the 1950's does not rely on personal interviews.
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Explanation of two “magical squares” with mysterious letters above the entrance of Bayt al-Falaj, which is a museum these days.
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pp. 307-308, where the author reaches the conclusion that al-Haytham was not a Khārijite.*
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