Arabic: عتيبة, also spelled Otaiba, Utaybah) is one of the biggest Arab tribes originating in the Arabian Peninsula. Their distribution spans throughout Saudi Arabia, especially in Najd. and the Middle East. The Otaibah are descended from the Bedouin. They trace back to the Mudar family and belong to the Qays ʿAylān confederacy through its previous name, Hawazin.[1][2]
Otaiba/Banu Saad عتيبة
The flag of the Otaiba tribe, which is a cloth that varies in color from time to time, in which the name of the tribe or the name of a tribe branching off from Otaiba is written, and it is still used today in some Otaiba celebrations.
Otaibah bin Guzayah bin D̲j̲usham bin Sa'd bin Bakr bin Hawāzin bin Manṣūr bin ʿIkrima bin K̲h̲aṣafa bin Qays ʿAylān bin Mudir bin Nizar bin Ma'ad bin Adnan[3]
second novel:
Otaiba bin Kaab bin Hawazin bin Saleh bin Shabab bin Abd al-Rahman bin Al-Haytham bin Al-Harith bin Abdullah bin Shajna bin Jaber bin Razam bin Nasirah bin Fasiya bin Nasr bin Saad bin Bakr bin Hawazen [4][5]
"Otaibah" is attributed to a standard; one of the banners that belong to the tribe of Hawazin. (The name derives from a man) and he is, Otaibah Ibn Guzayah Ibn Jusham Ibn Sa'd ibn Bakr Ibn Hawazin. The clans (subdivisions) of Hawazin all united under one of his descendants in an early time during the first centuries; other nations from Hawazin intertwined around him (as well). After most of the clans of Hawazin departed (resettled away) from the land of Hejaz and Najd to the (great and) wide lands of God. To the Sham (the Levant), Iraq, Egypt, the farthermost western lands (North Africa), the lands of Persia, and its surrounding Persian territories. None was left of them except those who could not leave their land and country. Those who remained, formed the largest Hawazin alliance in our present time, and it was named Otaibah.
Other works by al-Kalbi include the Book of Idols and The Abundance of Kinship. According to the latter, "The descendants of Jusham Ibn Sa'd ibn Bakr Ibn Hawazin are Guzayah, Oday, Ouseema. The sons of Guzayah are Juda'aa, Hami, Otaibah, and Outwara."[full citation needed]Ibn Kathir
wrote in his 14th-century book, The Beginning and the End:
There is no doubt that Adnan is from the lineage of
Qahtanites. During the Umayyad era, a feud began between them. Scottish historian W. Montgomery Watt wrote that "to constitute something like a political party", the tribes began to identify the people of the Arabian Peninsula as Qays ʿAylān or Qahtan. The rivalry led to open conflict during the Second Muslim Civil War (680–692).[30]
Most Otaibah genealogy is oral tradition dating to the Middle Ages and earlier.[19]
Halimah al-Sa‘diyah, was from the Banu Sa'd tribe (a subdivision of the Hawazin, the Otaibah parent tribe.[31][32]
The lineage of the Otaibah tribe varies among scholars; some attribute the tribe to the sons of the Banu Sa'd ibn Hawazin, and others say that they are composed of the
Banu 'Amir ibn Sa'sa'ah ibn Muawiyah ibn Bakr ibn Hawazin.Others said Otaiba bin Kaab bin Hawazin bin Saleh bin Shabab bin Abd al-Rahman bin Al-Haytham bin Al-Harith bin Abdullah bin Shajnah bin Jaber bin Razam bin Nasirah bin Fasiya bin Nasr bin Saad bin Bakr bin Hawazen.[33][34] However, accounts agree that their lineage traces back to Hawazin, son of Mansur, son of Ikrimah, son of Khasafah, son of Qays ʿAylān, son of Mudar, son of Nizar, son of Ma'ad, son of Adnan.[20]
During the 16th century, the Ottomans added the Red Sea and Persian Gulf coast to their empire. They claimed rule of the interior as their central authority waxed and waned.[36][37][38]
In the 18th century, the
Anazzah for the pastures of central Najd and forced the Anazzah north. The Mutayr and Qahtan were superseded by the Otaibah, who remain the largest tribe in central Najd.[39]
During the late 18th and early 19th centuries, Otaibah and Ḥarb were counterparts in the centuries-long struggle among the Sharifs of Mecca and the ruling families of Ibn Rashid and Ibn Saud for Najd. Nineteenth- and early-20th-century Otaibah history reflects the wars in Najd and Hejaz, whose belligerents tried to enlist the tribe's support.[12][40]
In 1816, the
Saud bin Faisal immediately made a retaliatory raid on their territory, in which he was defeated and critically wounded. In 1881 and 1882, the Otaibah plundered camps of Harb tribes who were subjects of Ibn Rashid. They unsuccessfully attacked Rashid in the summer of 1883. Members of the House of Saud joined Grand Sharif of MeccaAwn Al-Rafiq in 1897, and undertook campaigns against Ibn Rashid with Otaibah aid.[41]
The tribal war between Otaibah and Ibn Rashid began after a comment by the Otaibah poet Mukhlad Al-Qthami to Rashidi leader
Muhammed Ibn Abdullah
at his court (translated from a nomadic dialect of Arabic):
We are the Otaibah. Oh, how many warriors we've slain
Because our legions are a steady team.[19]
Early 20th century
The Ottoman Empire continued to control most of the peninsula. However, Arabia had its own rulers: a group of tribal chiefs in Najd and its surrounding area, and the
Al Saud of Najd, but sided with the Sharifs of Mecca (who took refuge with the tribe in times of adversity).[42][43][44][45]
During
Hussein bin Ali led a revolt against the Ottoman Empire to create a united state. The Arab Revolt of 1916–1918 failed, but the Allied victory in World War I resulted in the end of Ottoman control of Arabia.[46][47]
Sultan bin Bajad Al-Otaibi of Nad̲j̲d in promoting the settlement of Saudi Arabia's people during the first quarter of the century. This was accompanied by the Ikhwan (the Brethren), a political, military, and religious movement. ʿAbd ai-ʿAzīz, its founder, attempted to kindle religious enthusiasm among the rarely-pious and often-unpredictable tribes as a start for the reclamation and control of his domain.[48]
The spread of religious enlightenment by the muṭawwiʿūn (preachers) prepared the idea of an agricultural, settled life, and the first (and most successful) settlement was established in 1912 by the
Ḥāʾil and the Sharifs in Mecca drove the process of settlement further, leading to about 130 such colonies across Arabia.[48]
Although efforts were made to bring different tribes together in a single settlement to end feuding, most of the settlements became associated with specific tribes. According to lists compiled by Oppenheim and Caskel, the
Ta'if, Mecca, and Jeddah. This was considered a significant contribution in gaining control of the Hejaz region. After several victories, some Ikhwan factions resented policies which appeared to favor modernization and an increased number of non-Muslim foreigners in the region. Some Ikhwan members became more zealous than their founder, and turned against him.[48][50][51]
Abdul Aziz and vanquish the threat. Eqab and his followers were not the only members of the tribe to ally with the young king the revolution was doomed when a large Otaibah faction (Roug, under the command of Omar bin Rubayan) chose loyalty to Ibn Saud.[49]
In 1926, the inhabitants of Najd and Hejaz gave their allegiance ( bayʿa ) to ʿAbd al-ʿAzīz. He accepted the title of king ( malik ) the following year and ruled the central and provincial governments, authorized by Islamic legal scholars ('ʿulamāʾ') and Sharia law. Factions of the Ikhwan tribes (particularly the Mutayr, Otaibah and Ajman) supported the preservation of their chiefdoms—including the tribes’ choice of markets, raiding, and political affiliations—but were defeated in a series of battles during 1929 and 1930. Political opposition, including political parties, was subsequently forbidden. Centralization was apparent in economic change beginning in 1924, when ʿAbd al-ʿAzīz began to use taxation and pilgrimage income to build a central treasury. During this period, raids into neighbouring states were forbidden.[52]
On 29 March 1929, the revolution was suppressed at the
Sultan ibn Bjad, one of their three leaders. He and his men were defeated and captured at D̲j̲abala by ʿUmar Ibn Rubayʿān, in command of al-Roug elements loyal to the king. Ibn Bjad was later taken prisoner. In the final crushing of the Ikhwan rebellion in 1930, some settlements were completely destroyed. The king then created the nucleus of a modern, standing army, which proved its worth in establishing peace.[48][53][54] On 23 September 1932, the Kingdom of Saudi Arabia was established in a successful unification of a large portion of the peninsula.[55][50]
Mid-20th to early 21st century
Early in the kingdom's history, a House of Supplies provided food for the people. A harsh manager was memorialized by Shammar poet Hamad Al Rukhees:
Oh (my) creator bestow ease (upon me) and (let me) Certainly (our future) days will (soon) be relieved as the free (falcon) gets full out of its own claw (hard effort and work).[56]
Late in the 20th century, King
Ta'if
. One spring, a committee was formed by the government to legally prohibit either tribe from occupying the land until the issue was resolved. Faisal Al Saud went to the source of the conflict to resolve it. He saw a roaming Otaibah shepherd herding sheep and camels and asked him, "Who are you?" The shepherd replied, "I am from the Otaibah tribe". The crown prince then said, "Very good. Take these verses of mine to your people, and they will know its meaning":
Oh son of Otaibah, what say him (when) his mother's cheek (the land) was being defiled (by conflict)?
In the core of all knowledge are solutions; (therefore), take this message, take it (to them).[57]
With the poem, the crown prince emphasized that the land (their mother) was being defiled by the conflict. The shepherd said, "All right. I will take it to them, but I do not know who it is from (or who is its sender)". The crown prince replied, "The person speaking to you is Faisal Ibn Abdul Aziz". The shepherd responded, "A name significantly acknowledged and greatly praised; however, please take its response in verse":
Oh, greetings to the greatest of all solutions (manifested). If (we knew) Faisal was against it (the conflict)
We (the Otaibah) would evacuate the land. Take (accept) this message, take it.
And my mother (the land) is like an elderly woman; rosy (gentle in essence), white (unspoiled) and clean is her cheek.
And (alongside) your mother (Arabia), succeeded only by the strongest of kings, take this message, take it.[57]
The conflict ended soon afterwards. During the early 21st century, many Otaibah enlisted in Saudi Arabia's
Khalid bin Abdulaziz Al Saud gave more power to religious conservatives and ulamas. He reportedly believed that "the solution to the religious upheaval was simple: more religion."[60] Newspaper photographs of women were banned, followed by women on television. Cinemas and music shops were shut down. The educational curriculum was changed to provide many more hours of religious studies, eliminating classes on subjects such as non-Islamic history. Gender segregation was extended "to the humblest coffee shop", and the religious police became more assertive.[citation needed
]
Tribal branches
Otaibah branches in a number of countries
The Otaibah tribe is divided into three major branches: Barga (Arabic: برقا), Rog (روق) and of them Al-Hafah (الحفاه),[61] and Banu Saad (Sons of Saad, بنو سعد). Each branch is divided into a number of clans, and each clan is divided into families.[19]
. "The 'arabicised or arabicising Arabs', on the contrary, are believed to be the descendants of Ishmael through Adnan, but in this case the genealogy does not match the Biblical line exactly. The label 'arabicised' is due to the belief that Ishmael spoke Hebrew until he got to Mecca, where he married a Yemeni woman and learnt Arabic. Both genealogical lines go back to Sem, son of Noah, but only Adnanites can claim Abraham as their ascendant, and the lineage of Mohammed, the Seal of Prophets (khatim al-anbiya'), can therefore be traced back to Abraham. Contemporary historiography unveiled the lack of inner coherence of this genealogical system and demonstrated that it finds insufficient matching evidence; the distinction between Qahtanites and Adnanites is even believed to be a product of the Umayyad Age, when the war of factions (al-niza al-hizbi) was raging in the young Islamic Empire."
^H. Kindermann-[C.E. Bosworth]. "'Utayba." Encyclopaedia of Islam. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2007.
^Commins, David (2009). The Mission and Saudi Arabia. I.B.Tauris. p. 81. The significance of Ikhwan military power for the success of Ibn Saud's conquests is another disputed point.
^Commins, David (2009). The Mission and Saudi Arabia. I.B.Tauris. p. 92. Rank and file Ikhwan fighters formed units in a new military institution, initially the White Army, eventually the National Guard ...
. Those old men actually believed that the Mosque disaster was God's punishment to us because we were publishing women's photographs in the newspapers, says a princess, one of Khaled's nieces. The worrying thing is that the king [Khaled] probably believed that as well ... Khaled had come to agree with the sheikhs. Foreign influences and bida'a were the problem. The solution to the religious upheaval was simple—more religion.
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