'History of the imâms and seyyids of 'Omân by Salîl-ibn-Razîk, from A.D. 661-1856; translated from the original Arabic, and edited with notes, appendices, and an introduction, continuing the history down to 1870, by George Percy Badger, F.R.G.S., late chaplain in the Presidency of Bombay.' [‎63] (96/612)

and analysis.
Ixiii
occupied by their uncle Said, neither of them could aspire
to the dignity of Imam; but that distinction had evidently
lost much of its importance since their cousin Hamed and
their father Sultan had exercised supreme civil and political
authority, as regents, with the less imposing title of " Sey-
yids." Knowing, however, that with several rivals to oppose
them, and so many factions in the country, a general elec
tion, even to the regency, was impracticable, the two
brothers lost no time in summoning to Maskat such of the
chiefs as were friendly to their claims. These having so
lemnly engaged to aid the Seyyid Said against all who should
oppose his rule, the new regent forthwith assumed the reins
of government.
The author devotes a separate chapter to a short bio
graphy of the Seyyid Salim, who appears to have lived on
the most affectionate terms with his brother, and to have
cooperated heartily with him in all his undertakings. His
character was a singular mixture of bravery and cowardice,
tolerance and fanaticism, piety and superstition, combined
with social qualities of extreme gentleness and urbanity.
The most interesting part of the chapter is the narrative of a
learned exile from el-Hasa, who had been summoned, to
gether with several of his fellow-townsmen, to appear before
'Abdul-^l-'Aziz, the Wahhaby Amir, at ed-Dir'iyyah. His
account of Wahhabeeism, albeit coming from a hostile wit
ness, brings out into prominent relief the one grand idea
which pervades the system. Muhammad-ibn-^Abdu-'l-Wah-
hab, its founder, was not an innovator but a reformer, whose
aim was the restoration of Islam to its primitive purity and
simplicity, by insisting that its fundamental dogma, " there
is no deity but God," absolutely forbade all veneration to
man,—prophet or apostle, living or dead,—however highly
distinguished by the Divine favour. 1 There can be no doubt
1 Contrasting the practice of Islam in these days with the pure Deism
inculcated by the Kur&n, Sir John Malcolm justly remarks:— u The