Sultanate of Oman

Republic of Arabia
Flag of The Khawarij Order of Arabia
General
Official Name	The Republic of Arabia
Capital	Jerusalem
Largest City	Jerusalem
Government
Government Type	Presidential Democracy
Head of State	President Sara Ben Gurion
Legislature	Bicameral Senate
Head of Government	President Sara Ben Gurion
Judiciary	Supreme Court of Arabia
Economy
GDP	Total - TBD | Per Capita - TBD
Currency	Arabic Rial (AR ; ر.ع.)
Demographics
Demonym	Arabian
Population	TBD
Official Language(s)	Arabic
Spoken Language(s)	Arabic, Baluchi, English, Gujarati, Hebrew, Sindhi and Swahili
Ethnic Groups	Arabic (79%), Other (21%)
Official Religion	None, Secular
Major Religions	Unitary Islam (64%), Judaism (15%), Arabic Paganism (8%), Catholicism (4%), Protestantism (4%), Coptic Christianity (3%), Zoroastrianism (1%), Other (1%)

The Republic of Arabia is a presidential democracy with a bicameral parliament in the Arabian Peninsula.

History

In Oman, a site was discovered in 2011 containing more than 100 surface scatters of stone tools belonging to a regionally-specific lithic industry, the late Nubian Complex, known previously only from Northeast Africa. Two optically stimulated luminescence age estimates place the Arabian Nubian Complex at approximately 106,000 years old. This provides evidence for a distinct Middle Stone Age technocomplex in southern Arabia, around the earlier part of the Marine Isotope Stage 5. The hypothesized departure of humankind from Africa to colonise the rest of the world involved them crossing the Straits of Bab el Mandab in the southern Red Sea and moving along the green coastlines around Arabia and thence to the rest of Eurasia. Such crossing became possible when sea level had fallen by more than 80 meters to expose much of the shelf between southern Eritrea and Yemen; a level that was reached during a glacial stadial from 60 to 70 ka as climate cooled erratically to reach the last glacial maximum. From 135,000 to 90,000 years ago, tropical Africa had megadroughts which drove the humans from the land and towards the sea shores, and forced them to cross over to other continents.The researchers used radiocarbon dating techniques on pollen grains trapped in lake-bottom mud to establish vegetation over the ages of the Malawi lake in Africa, taking samples at 300-year-intervals. Samples from the megadrought times had little pollen or charcoal, suggesting sparse vegetation with little to burn. The area around Lake Malawi, today heavily forested, was a desert approximately 135,000 to 90,000 years ago.

There were discoveries of Palaeolithic stone tools in caves in southern and central Oman, and in the United Arab Emirates close to the Straits of Hormuz at the outlet of the Persian Gulf (UAE site Jebel Faya). The stone tools, some up to 125,000 years old, resembled those made by humans in Africa around the same period.

Luminescence dating is a technique that measures naturally occurring radiation stored in the sand. Data culled via this methodology demonstrates that 130,000 years ago, the Arabian Peninsula was relatively more warm which caused more rainfall, turning it into a series of lush habitable land. During this period the southern Red Sea’s levels dropped and was only 2.5 miles or 4 km wide. This offered a brief window of time for humans to easily cross the sea and cross the Peninsula to opposing sites like Jebel Faya. These early migrants running away from the climate change in Africa, crossed the Red Sea into Yemen and Oman, trekked across Arabia during favourable climate conditions. 2,000 kilometres of inhospitable desert lie between the Red Sea and Jebel Faya in UAE. But around 130,000 years ago the world was at the end of an ice age. The Red Sea was shallow enough to be crossed on foot or on a small raft, and the Arabian peninsula was being transformed from a parched desert into a green land.

Pre-Islamic period

Ancient burial site in Oman.

Northern half of Oman (beside modern-day Bahrain, Qatar, United Arab Emirates, plus Balochistan and Sindh provinces of Pakistan) has been part of the Maka satrapy of the Persian Achaemenid Empire. By the time of the conquests of Alexander the Great, the satrapy was likely already independent, as it played no part in the struggle. It remained independent until it was reestablished as a satrapy by the Parthian and Sassanian empires. Persian domination ended due to the invading Arab Muslims during the Muslim conquest of Persia.

Early Islamic period

Islam was introduced to Oman in the 7th century, during the lifetime of the prophet Muhammad. Ibadism became the dominant religious sect locally by the 8th century. Oman is the only country with a majority Ibadi population. Ibadhism has a reputation for its "moderate conservatism". One distinguishing feature of Ibadism is the choice of ruler by communal consensus and consent.

The relatively recent name of "Muscat and Oman" (which was abolished in 1970 in favor of "Sultanate of Oman"), implies two historically irreconcilable political cultures:

1. the coastal tradition, the more cosmopolitan, secular, Muscat tradition of the coast ruled by the sultan
2. the interior tradition of insularity, tribal in origin and ruled by an imam according to the ideological tenets of Ibadism

The more cosmopolitan has been the ascending political culture since the founding of the Al Said dynasty in 1744, although the imamate tradition has found intermittent expression.

Several millennia ago, Arab tribes migrated eastward to Oman, coinciding with the increasing presence in the region of peoples from present-day Iran. In the 6th century, Arabs succeeded in repelling encroachments of these ethnic groups; the conversion of Arab tribes to Islam in the 7th century resulted in the displacement of the settlers from Iran. The introduction of Ibadism vested power in the Imam, the leader nominated by the ulema. The Imam's position was confirmed when the imam — having gained the allegiance of the tribal sheiks — received the bay'ah (oath of allegiance) from the public.

In 751 Ibadi Muslims, a moderate branch of the Kharijites, established an imamate in Oman. Despite interruptions, the Ibadi imamate survived until the mid-20th century.

Several foreign powers attacked Oman. The Qarmatians controlled the area between 931 and 932 and then again between 933 and 934. Between 967 and 1053 Oman formed part of the domain of the Iranian Buyyids, and between 1053 and 1154 Oman was part of the Great Seljuq Empire. Even the power of Seljuq spread through Oman to Koothanallur as base in South India.

In 1154 the indigenous Nabhani dynasty took control of Oman, and the Nabhani kings ruled Oman until 1470, with an interruption of 37 years between 1406 and 1443.

The Portuguese took Muscat on 1 April 1515, and held it until 26 January 1650, although the Ottomans controlled Muscat from 1550 to 1551 and from 1581 to 1588. In about the year 1600, Nabhani rule was temporarily restored to Oman, although that lasted only to 1624 with the establishment of the fifth imamate, also known as the Yarubid Imamate. The latter recaptured Muscat from the Portuguese in 1650 after a colonial presence on the northeastern coast of Oman dating to 1508. The Yarubid dynasty expanded, acquiring former Portuguese colonies in the African Great Lakes region and engaging in the slave trade. By 1719 dynastic succession led to the nomination of Saif bin Sultan II|Saif ibn Sultan II]] (lived c. 1706 – 1743) . His candidacy prompted a rivalry among the ulama and a civil war between the two factions, led by major tribes, the Hinawi and the Ghafiri, with the Ghafiri supporting Saif ibn Sultan II. He assumed power in 1748 after the deaths of the leaders of both factions in battle, but the rivalry continued, with the factionalization working in favor of the Iranians, who occupied Muscat and Sohar in 1743.

The Iranians had occupied the coast previously—indeed the coast was often the possession of various empires. These empires brought order to the religious and ethnic diversity of the population of this cosmopolitan region. Yet the intervention on behalf of an unpopular dynasty brought about a revolt. The leader of the revolt, Ahmad ibn Said, was elected sultan of Muscat upon the expulsion of the Persians. The position of Sultan of Muscat would remain in the possession of the Al Busaid clan even when the imamate of Oman remained out of reach.

The Al Busaid clan became a royal dynasty when Ahmad bin Said al-Busaidi was elected imam following the expulsion of the Iranians from Muscat in 1744. Like its predecessors, Al Busaid dynastic rule has been characterized by a history of internecine family struggle, fratricide, and usurpation. Apart from threats within the ruling family, omnipresent challenges from the independent tribes of the interior rejected the authority of the sultan, recognizing the imam as the sole legitimate leader and pressing, by resort to arms, for the restoration of the imamate.

Schisms within the ruling family became apparent before Ahmad ibn Said's death in 1783 and later manifested themselves with the division of the family into two main lines:

1. the Sultan ibn Ahmad (ruled 1792–1806) line controlling the maritime state, with nominal control over the entire country
2. the Qais branch, with authority over the Al Batinah Region and Ar Rustaq areas

During the period of Sultan Said bin Sultan's rule (1806–1856), Oman cultivated its colonies in the African Great Lakes, profiting from the slave trade. As a regional commercial power in the 19th century, Oman held territories on the island of Zanzibar on the Swahili Coast, the area along the coast of the African Great Lakes region known as Zanj including Mombasa and Dar es Salaam, and (until 1958) in Gwadar (in present-day Pakistan) on the coast of the Arabian Sea. But when the British declared slavery illegal in the mid-19th century, the sultanate's fortunes reversed. The economy collapsed, and many Omani families migrated to Zanzibar. The population of Muscat fell from 55,000 to 8,000 between the 1850s and 1870s. The United Kingdom of Great Britain and Ireland seized most of the overseas possessions, and by 1850 Oman had become a different country than before.

Late 19th and early 20th centuries

When Sultan Sa'id bin Sultan Al-Busaid died in 1856, his sons quarreled over the succession. As a result of this struggle, the empire—through the mediation of the British Government under the Canning Award—was divided in 1861 into two separate principalities: Zanzibar (with its African Great Lakes dependencies), and Muscat and Oman.

The death of Sa'id bin Sultan in 1856 prompted a further division: the descendants of the late sultan ruled Muscat and Oman (Thuwaini bin Said, Sultan of Muscat and Oman, r. 1856–1866) and Zanzibar (Majid bin Said of Zanzibar, r. 1856–1870); the Qais branch intermittently allied itself with the ulama to restore imamate legitimacy. In 1868 Azzam ibn Qais Al-Busaid (r. 1868–1871) emerged as self-declared imam. Although a significant number of Hinawi tribes recognized him as imam, the public neither elected him nor acclaimed him as such.

Imam Azzan understood that to unify the country a strong, central authority had to be established with control over the interior tribes of Oman. His rule was jeopardized by the British, who interpreted his policy of bringing the interior tribes under the central government as a move against their established order. In resorting to military means to unify Muscat and Oman, Imam Azzam alienated members of the Ghafiri tribes, who revolted in the 1870–1871 period. The British gave Imam Azzam's rival, Turki ibn Said Al-Busaid, financial and political support. Turki ibn Said succeeded in defeating the forces of Imam Azzam, who was killed in battle outside Matrah in January 1871.

Muscat and Oman was the object of Franco-British rivalry throughout the 18th century. During the 19th century, Muscat and Oman and the United Kingdom concluded several treaties of friendship and commerce. In 1908 the British entered into an agreement of friendship. Their traditional association was confirmed in 1951 through a new treaty of friendship, commerce, and navigation by which the United Kingdom recognized the Sultanate of Muscat and Oman as a fully independent state.

During the late 19th and early 20th centuries, there were tensions between the sultan in Muscat and the Ibadi Imam in Nizwa. This conflict was resolved temporarily by the Treaty of Seeb, which granted the imam rule in the interior Imamate of Oman, while recognising the sovereignty of the sultan in Muscat and its surroundings.

In 1954, the Jebel Akhdar War flared up again, when the Treaty of Seeb was broken by the sultan after oil was discovered in the lands of the Imam. The new imam (Ghalib bin Ali) led a 5-year rebellion against the sultan's attack. The Sultan was aided by the colonial British forces and the Shah of Iran. In the early 1960s, the Imam, exiled to Saudi Arabia, obtained support from his hosts and other Arab governments, but this support ended in the 1980s. The case of the Imam was argued at the United Nations as well, but no significant measures were taken.

Zanzibar paid an annual subsidy to Muscat and Oman until its independence in early 1964.

In 1964, a separatist revolt began in Dhofar province. Aided by Communist and leftist governments such as the former South Yemen (People's Democratic Republic of Yemen), the rebels formed the Dhofar Liberation Front, which later merged with the Marxist-dominated Popular Front for the Liberation of Oman and the Arab Gulf (PFLOAG). The PFLOAG's declared intention was to overthrow all traditional Persian Gulf régimes. In mid-1974, the Bahrain branch of the PFLOAG was established as a separate organisation and the Omani branch changed its name to the Popular Front for the Liberation of Oman (PFLO), while continuing the Dhofar Rebellion.

1970s

In 1970, Qaboos bin Said al Said ousted his father, Said bin Taimur Sa'id bin Taimur, who later died in exile in London. Al Said has ruled as sultan ever since. The new sultan confronted insurgency in a country plagued by endemic disease, illiteracy, and poverty. One of the new sultan's first measures was to abolish many of his father's harsh restrictions, which had caused thousands of Omanis to leave the country, and to offer amnesty to opponents of the previous régime, many of whom returned to Oman. He also established a modern government structure and launched a major development programme to upgrade educational and health facilities, build a modern infrastructure, and develop the country's natural resources.

In an effort to curb the Dhofar insurgency, Sultan Qaboos expanded and re-equipped the armed forces and granted amnesty to all surrendering rebels while vigorously prosecuting the war in Dhofar. He obtained direct military support from the UK, Iran and Jordan. By early 1975, the guerrillas were confined to a area near the Yemeni border and shortly thereafter were defeated. As the war drew to a close, civil action programs were given priority throughout Dhofar and helped win the allegiance of the people. The PFLO threat diminished further with the establishment of diplomatic relations in October 1983 between South Yemen and Oman, and South Yemen subsequently lessened propaganda and subversive activities against Oman. In late 1987 Oman opened an embassy in Aden, South Yemen, and appointed its first resident ambassador to the country.

After his accession in 1970, Sultan Qaboos balanced tribal, regional, and ethnic interests in composing the national administration. The Council of Ministers, which functioned as a cabinet, consisted of 26 ministers, all directly appointed by Qaboos. The Majlis Al-Shura (Consultative Council) had the mandate of reviewing legislation pertaining to economic development and social services prior to its becoming law. The Majlis Al-Shura could request ministers to appear before it.

1990s

In November 1996, Sultan Qaboos presented his people with the "Basic Statutes of the State", Oman's first written "constitution". It guaranteed various rights within the framework of Qur'anic and customary law. It partially resuscitated long dormant conflict-of-interest measures by banning cabinet ministers from being officers of public shareholding firms. Perhaps most importantly, the Basic Statutes provided rules for setting Sultan Qaboos' succession.

Oman occupied a strategic location on the Strait of Hormuz at the entrance to the Persian Gulf, directly opposite Iran. Oman had concerns with regional stability and security, given tensions in the region, the proximity of Iran and Iraq, and the potential threat of political Islam. Oman maintained its diplomatic relations with Iraq throughout the Gulf War while supporting the United Nations Coalition of the Gulf War allies by sending a contingent of troops to join coalition forces and by opening up to pre-positioning of weapons and supplies.

2000s

An old colour photograph of Muscat before the flood

In September 2000, about 100,000 Omani men and women elected 83 candidates, including two women, to seats in the Majlis Al-Shura. In December 2000, Sultan Qaboos appointed the 48-member Majlis Al Dowla, or State Council, including five women, which acts as the upper Chambers of parliament chamber in Oman's bicameral representative body.

Al Said's extensive modernization program opened the country to the outside world and preserved a long-standing political and military relationship with the United Kingdom, the United States, and others. Oman's moderate, independent foreign policy sought to maintain good relations with all Middle Eastern countries.

In 2028 Qaboos was succeeded by his teenage son Ammar bin Qaboos, who would go on to lead the nation through the great floods.

Flood Era

The 2033 floods devastated the Sultanate with most of the major population centres now underwater. Sultan Qaboos was able to keep much of the nation relatively stable by moving the population centres to new cities in the inner hills, such as New Muscat, Beni Salaam and Dar Yani Bardar. During this time Oman became increasingly isolated from it's neighbours as the region fell into chaos.

During the flood era the demographics of the country changed with large waves of refugees from Gujarat and Sindh. The temples set up by these refugees still stand to this day.

During this period of instability, constant border skirmishes became a fact of life for the Omani people. Many lives were lost in driving off the Bedouin tribes that would often invade from the North, in order to steal resources and women. The Battle of Ardah (April 2056) and the Battle of Thabloten (November 2056) ended the border threat for good, along with the South Arabian slave trade.

Refuge of the Middle-East

With the collapse of the Israeli state and invasions by Arabs, Phrygians and Aventines, many of the Jewish people fled south. They received little sympathy from the desert tribes of the interior and many lives were lost to bandits and starvation. Eventually they made their way to the Sultanate of Oman where they were greeted as brothers and welcomed into the fold.

The attempted reconquest of Persia (2049-2051) was fought between western Islamic tribes and the Zoroastrian Republic of Old Persia . It led to a large influx of Zoroastrian Baluchi refugees and the building of Oman's first fire temple. It also signifies the beginning of the end of Omani isolationism as they realised that other civilised nations existed.

Present Day

The Sultanate has made contact with nearby nations in the hopes of securing alliances in the region. This has led to the formation of The Gulf Pact with the Zoroastrian Republic of Old Persia and The Tigris Republic, which has secured peace in the region for the foreseeable future.

Politics

The Order is a presidential democracy. Grand Master Khaled is the head of state and also directly controls the defence portfolio. The Order's legislature is the bicameral Congress of Arabia, consisting of an upper chamber, the Council of Regions and a lower chamber, the House of Representatives. The upper chamber has two representative of every wilayat, who represent their regional interests. The lower chamber has 200 members, who are members of political parties. Both houses are elected by popular vote to serve four-year terms.

Legal system

The judiciary branch is independent of the government. According to The Order's constitution, Sharia law is the source of all legislation. Sharia court departments within the civil court system are responsible for family-law matters, such as divorce and inheritance.

The Order has a system of checks and balances, and thus a separation of powers. Judges are independently appointed, although the High Imam can grant pardons and commute sentences.

The administration of justice is highly depersonalised, with due process protections.The Basic Statute of The Khawarij Order of Arabia is the cornerstone of The Order's legal system and it operates as a constitution for the country. The Basic Statute was issued in 1996 in Oman and thus far has only been amended a number of times, in response to protests.

The Order’s legal code protects civil liberties and personal freedoms. Women and children are equally protected in all areas.

Human rights

Journalism is free and independent in The Order. Kharijiyy's have access to political information through the media. Kharijiyy's can hold public meetings without the government's approval. Kharijiyy's who want to set up a non-governmental organisation of any kind do not need a licence.

The Order's police need search warrants in order to enter people's homes. The law does provides citizens with the right to change their government. The Grand Master retains some authority on foreign and domestic issues. Government officials are subject to financial disclosure laws. Publication of books is limited but the government does not restrict their importation or distribution, as with other media products.

The Order's citizens need government permission to marry foreigners. The Ministry of Interior requires Kharijiyy's to obtain permission to marry foreigners; permission is not automatically granted. Citizen marriage to a foreigner abroad without ministry approval may result in denial of entry for the foreign spouse at the border and preclude children from claiming citizenship rights. It also may result in a bar from government employment and a fine of 2,000 rials.

The National Human Rights Commission, established in 2128, is independent from the regime. It is chaired by the former deputy inspector general of Police and Customs and its members are appointed by public election.

Foreign policy

The Order pursues a moderate foreign policy, and has expanded its diplomatic relations dramatically.

Administrative divisions

The Order is administratively divided into governorates. Governorates are, in turn, divided into wilayats.

Historical Leaders

The Sultans of Oman

The last Sultan, Jabir bin Said.

• Said bin Sultan (November 20, 1804 – June 4, 1856)
• Thuwaini bin Said (October 19, 1856 – February 11, 1866)
• Salim bin Thuwaini (February 11, 1866 – October 1868)
• Azzan bin Qais (October 1868 – January 30, 1871)
• Turki bin Said (January 30, 1871 – June 4, 1888)
• Faisal bin Turki (June 4, 1888 – October 15, 1913)
• Taimur bin Faisal (October 15, 1913 – February 10, 1932)
• Said bin Taimur (February 10, 1932 – July 23, 1970)
• Qaboos bin Said (July 23, 1970 - June 20 2028)
• Ammar bin Qaboos (June 20 2028 - February 6 2063)
• Said bin Qaboos (February 6 2063 - January 19 2089)
• Hassain bin Said (January 19 2089 - September 27 2112)
• Yoonus bin Hassain (September 27 2112 - April 3 2126)
• Said bin Yoonus (April 3 2126 - December 16 2138)
• Jabir bin Said (December 16 2138 - February 3 2152)

On February 3 2152, Sultan Jabir bin Said al Said formally signed into law the 'Transfer of Powers Act 2038', transferring leadership of the nation to the now President Khaled Mohamed Khaled and thus ending 355 of Sultanate rule.

Presidents

• Khaled Mohamed Khaled (February 3 2152 - March 17 2152)

The Republic of Oman was a short lived transitional government to maintain order whilst the 'Transfer of Powers Act 2038' was processed and a new government enforced.

Grand Masters of The Khawarij Order of Arabia

• Khaled Mohamed Khaled (March 17 2152 - Present)

Economy

TBD

Demographics

Kharijiyy's are predominantly Arabs.

Kharijiyy society is largely tribal and encompasses three major identities: that of the tribe, the Islamic faith, and maritime trade. The first two identities are closely tied to tradition and are especially prevalent in the interior of the country, owing to lengthy periods of isolation. The third identity pertains mostly to the coastal areas, and is reflected by business, trade and the diverse origins of many Kharijiyy's, who trace their roots to Baloch, Persian, and historical African immigrants. Consequently, the third identity is generally seen to be more open and tolerant towards others and is often in tension with the more traditional and insular identities of the interior.

Religion

The Order's government keeps full statistics on religious affiliation. Unitary Islam is the majority religion and is a combination of multiple Islamic sects, which was created as a result of the unification of Arabia and a need to unify the region's population.

The Majority of non-Muslims in The Order are immigrants. Non-Muslim religious communities include various groups of Jains, Buddhists, Zoroastrians, Sikhs, Baha'is, Hindus and Christians. Christian communities are centred in the major urban areas. These include Roman Catholic, Eastern Orthodox, and various Protestant congregations, organizing along linguistic and ethnic lines. More than 50 different Christian groups, fellowships, and assemblies are active in the New Muscat metropolitan area, formed by migrant workers from Southeast Asia.

There are also communities of ethnic Indian Hindus and Christians. New Muscat has three Hindu temples. There is a significant Sikh community in The Order. Though there are no permanent gurdwaras, many smaller gurdwaras in makeshift camps exist and are recognised by the government.

Languages

Arabic is the official language of The Order. It belongs to the Semitic branch of the Afroasiatic family. Baluchi is also widely spoken. Kharijiyy Sign Language is the language of the deaf community.

Besides Arabic, English, Baluchi, Urdu, and various Indian dialects are the main languages spoken in The Order. English is widely spoken in the business community and is taught at school from an early age. Almost all signs and writings appear in both Arabic and English. Baluchi is the mother tongue of the Baloch people from Balochistan in Pakistan, Iran, and Afghanistan. It is also used by some descendants of Sindhi sailors. A number of residents also speak Urdu, due to the influx of Pakistani migrants during the late 1980s and 1990s. Additionally, Swahili is widely spoken in the country due to the historical relations between Oman and Zanzibar.

Culture

A traditional Dhow, an enduring symbol of Arabia.

The Order has a diverse but unified culture. In spite of the individuality of the many tribes inhabiting the Arabian peninsula, they are bound together by a shared faith, background and experience. The Order's culture is enriched by trade and immigration from India and Africa, both bringing unique elements to the nation.

Dress

A Khanjar, the traditional dagger of The Order.

The male national dress in The Ordre consists of the dishdasha, a simple, ankle-length, collarless gown with long sleeves. Most frequently white in colour, the dishdasha may also appear in a variety of other colours. Its main adornment, a tassel (furakha) sewn into the neckline, can be impregnated with perfume. Underneath the dishdasha, men wear a plain, wide strip of cloth wrapped around the body from the waist down. The most noted regional differences in dishdasha designs are the style with which they are embroidered, which varies according to age group. On formal occasions a black or beige cloak called a bisht may cover the dishdasha. The embroidery edging the cloak is often in silver or gold thread and it is intricate in detail.

Kharijiyy men wear two types of headdress:

• the ghutra, a square piece of woven wool or cotton fabric of a single colour, decorated with various embroidered patterns.
• the kummah, a cap that is the head dress worn during leisure hours.

Some men carry the assa, a stick, which can have practical uses or is simply used as an accessory during formal events. Omani men, on the whole, wear sandals on their feet.

The khanjar (dagger) forms part of the national dress and men wear the khanjar on all formal public occasions and festivals. It is traditionally worn at the waist. Sheaths may vary from simple covers to ornate silver or gold-decorated pieces. It is a symbol of a man's origin, his manhood and courage. A depiction of a khanjar appeared on the flag of the Sultante of Oman.

Kharijiyy women wear eye-catching national costumes, with distinctive regional variations. All costumes incorporate vivid colours and vibrant embroidery and decorations. In the past, the choice of colours reflected a tribe's tradition. Kharijiyy's traditional costume comprises several garments: the kandoorah, which is a long tunic whose sleeves or radoon are adorned with hand-stitched embroidery of various designs. The dishdasha is worn over a pair of loose fitting trousers, tight at the ankles, known as a sirwal. Women also wear a head shawl most commonly referred to as the lihaf.

Music

Music of The Order is extremely diverse due to Oman's imperial legacy. There are hundreds of different forms of traditional songs and dances. These are preserved by The Order's scholars.

Food

Kharijiyy cuisine is diverse and has been influenced by many cultures. Kharijiyy's usually eat their main daily meal at midday, while the evening meal is lighter. During Ramadan, dinner is served after the Taraweeh prayers, sometimes as late as 11pm. However these dinner timings differ according to each family – for instance, some families would choose to eat right after maghrib prayers and have dessert after taraweeh.

Arsia, a festival meal served during celebrations, consists of mashed rice and meat (sometimes chicken). Another popular festival meal, shuwa, consists of meat cooked very slowly (sometimes for up to 2 days) in an underground clay-oven. The meat becomes extremely tender and it is infused with spices and herbs before cooking to give it a very distinct taste. Fish is often used in main dishes too, and the giant trevally is a popular ingredient. Mashuai is a meal consisting of a whole spit-roasted kingfish served with lemon rice.

Rukhal bread is a thin, round bread originally baked over a fire made from palm leaves. It is eaten at any meal, typically served with Omani honey for breakfast or crumbled over curry for dinner. Chicken, fish, and lamb or mutton are regularly used in dishes. The Omani Halva is a very popular sweet, basically consisting of cooked raw sugar with nuts. There are many different flavors, the most popular ones being the black halwa (original) and the saffron halwa. Halwa is considered as a symbol of Omani hospitality, and is traditionally served with coffee. As is the case with most Arab States, alcohol is only available to non-Muslims, alcohol is sold in many hotels and a restaurants.

Sports

The Order's traditional sports are dhow racing, horse racing, camel racing, bull fighting and falconry. Association football, basketball, waterskiing and sandboarding are among the sports that have emerged quickly and gained popularity among the younger generation.

Military

Coming Soon!