Introduction:
Governorate of Musandam lies in extreme north of the Sultanate. It is separated from the rest of the Sultanate by a strip of UAE land. It’s rough mountains rise to 1800 meters above sea level.
Governorate of Musandam is distinguished for its strategic location, with part of it known as Ras Musandam – overlooks the international water passage called the Strait of Hormuz.
It is worth noting that not the whole of the Strait is good for navigation. The part suitable for sea navigation falls within the territorial waters of the Sultanate, which made Omanis shoulder a huge responsibility in organizing navigation in this Strait since the old ages. The strategic importance of this Strait has increased nowadays, as it turned to be a crossing point to 90% of the Gulf’s oil shipped to all over the world.
Governorate of Musandam consists of four wilayats: Khasab. bukha, Daba Al Bayah and Madha. Khasab town is the regional center of the Governorate located 481 kilometers from the capital Muscat.
Wilayat Khasab is situated in the north corner of the governorate. It has taken its name from the fertility of its soil, and it has a port (Khasab port). As regards Wilayat Daba AI Bayah, it is situated in the south east of Musandam. Its inhabitants depend on fishing, agriculture and ship building.
Tourist attractions:
-Wilayat Khasab:
The Wilayat of Khasab is located in the furthest north of the Governorate of Musandam. It lies between the two Wilayats of Dibba and Bukha, overlooking the Gulf of Oman in the east and the Arabian Sea in the north west. It also overlooks the Straits of Hormuz, the strategic waterway through which 90% of the oil production of the Gulf region passes to the international consumers. This area of the gulf has a tortuous fjord-like coastline.
It contains about 136 villages on the coasts and in the mountains. Its name is attributed to the fertility (khasab) of its rich land with its fresh subterranean water, which flows down through the great wadis when rain falls.
There are a number of castles, forts and towers. The castle of Khasab dates back to the beginning of the era of Al Busaid. It was renovated at the beginning of 1990 by the Ministry of National Heritage and Culture.
The exact date of construction of Khasab Al Kamazara is not known, it is located in the village of Al Kamazara. There are also three towers, Al Siba which is located in the place of the same name, the tower of Kabas Al Qasr – of which only ruins remain, and the tower of Said Bin Ahmad Bin Sulaiman Aal Malik, which is located in Bani Sanad. It is all that remains of a huge fort which, with the passing of time, has fallen into oblivion.
There are also old mosques, such as Al Siba which is called ‘the western mosque’ it was restored in 1980. The two mosques of ‘Al Suq and Al Kamazara were also restored during the era of His Majesty Sultan Qaboos.
There are many tourist attractions in Al Rouda and Al Khalidiya, in addition to Wadi Khan, Masifah, Hiyut and Khur Najd. There are also a number of bays and gulfs and islands. The most important are Khalij Khasab, Khalij Kamzar, Khalij Shisa, Khur Sham, Khur Al Need, Khur Hablain, Khur Qabl. Khur Ghab and Khur Qadi. The most important islands are Al Ghanam, Musandam, Um Al Tair, Salama and its girls, Um Al Fayarin, Al Khail, Makhbook, Abu Makhalif, Sawik (Al Suda).
-Wilayat Bukha:
Located on the coast of the Arabian Gulf, on the west side of the Wilayat of Khasab it neighbours the Emirate of Ras Al
Khaima in the west. It contains approximately 86 villages.
There are a number of touristic attractions. The fort of Al Bilad, in the centre of the Wilayat was built in 1250 AH. There is also the fort of Al Qala’a, located on a mountain top which can be clearly seen from all over the Wilayat; also a .ruined mosque in the west of the Wilayat, together with two castles and a spring in the village of Al Jadi. There are also many caves in the mountains.
-Wilayat Dibba:
It is located in the south east of the governorate, to the north and west are mountain ranges linking it to the other parts of the region, in the east is the Gulf of Oman, and in the south the U.A.E. It contains about 114 villages.
Al Asma’i says that it was one of the Arab markets in Oman. The Muslims conquered it in the era of the Caliph Abu Bakr Al Sadiq in the 11th year of the Hijra. Ka’ab Bin Suar Bin Bakr is one of the region’s famous men, a leader and a scholar, he became Judge of Basra during the era of the Caliph Omar Bin Al Khatab, and Al Muhallab Bin Abi Sufra, was a leader of the Muslim armies at the time of the Umayya State.
In the modern era Sheikh Salih Bin Mohammed Al Kamzari Al Shahi is famous, and was mentioned in the book “Dangers of Exploration in the Arabian Peninsula” by William Thomas.
One of the historical features of the Wilayat of Dibba is the castle called ‘Al Siba’ which was restored in the age of His Majesty Sultan Qaboos. There is also the castle of ‘Sabtaan’ and the cemetery known as the Cemetery of Amin Al Jaish
which is attributed to the wars of apostasy
Another of its tourist features are the vast ‘fjords’ known as the Gulf of Al ‘Gabaiyain in which the fishermen take refuge during storms at sea. The most important of these ‘fjords’ are Khur Ma’ali and Almim. There is also a spring called ‘Al Saqata” as well as a number of vast caves in the mountains.
-Wilayat Mudha:
Located in the north of the Sultanate it neighbours the Emirate of Ras Al Khaima in the west, the Emirate of Sharjah in the north and the Emirate of Fujairah in the South. IIt contains about 10 villages. Human settlement there goes back more than 3,500 years. There are many ancient rock paintings, making it into a natural museum, with drawings which go back to before Islam. There are also paintings and writings which go back to the first centuries of the Hijra. In addition there are a number of ruins which date back to the Iron Age and the years between 1000 and 1500 years B.C.
The Wilayat is famous for a number of secret storage places, beneath the earth, which the people there call “Makhazan Al Jahal”. In addition there is an abundance of graves, the most outstanding being the one of Hajar Bani Humaid which has paintings on its white marble tombstone together with the names of the dead. There are also a number of forts, castles and towers in Mudha, Al Ghuana and Hajar Bani Humaid scattered on the mountain tops.
The Wilayat is distinguished geographically by its mountainous nature. It is one of the Omani Wilayats that is irrigated with afalaj and springs; the most outstanding of its falaj is called Al Sheikh Mohammed Bin Salim Al Madhani, its water is cold in the summer and warm in the winter. The afalaj of Al Dair, Al ‘Aadad, Al Shariki, Al Muatarad, Al Qaba, Al Ruman, Al Suduq and Al Saruj are other important afalaj. The springs are Al Shariki, Lishmah, Hajar Bani Humaid and Al Samaai, which has sulfurous water – hot in winter and cold in summer. The people of the area use this spring to treat skin diseases.
There are also caves and mountain grottos and trees called “Al Rula” which are distinguished by their great size and
age.
Traditional occupations-Wilayat Khasab:
There are a number of occupations, industries. The principal occupation is fishing followed by animal husbandry, and agriculture – the production of dates, lemons, fruit, vegetables and animal fodder.
The traditional industries are making fishing nets, weapons (known as Jarz), pottery, weaving palm leaves, ship building and weaving.
-Wilayat Bukha:
The most important occupations are blacksmithery and agriculture,producing dates, citrus fruit and fruit. The traditional industries are making small fishing boats, fishing nets and handicrafts from palm leaves.
-Wilayat Dibba:
The principal occupation is fishing then agriculture – growing dates, citrus fruit and fruit, in addition to practicing animal husbandry. The most important traditional industries are small ship building, iron working, weaving palm leaves and weaving.
-Wilayat Mudha:
The Wilayat of Mudha has numerous occupations, industries. Agriculture is at the forefront of the occupations, the most important crops being dates, fruit, citrus fruit, vegetables and wheat, in addition to pasturage and animal husbandry. The most important of the traditional industries are rope making, mats made from palm leaves, sewing, and embroidery etc.
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Counting of the Population and Housing 2003:
Total results of the actual counting of the population and housing 2003:The total population was (28.263) distributed between (20.380) Omanis and (7.883) expatriates. The constituting (72.1%) and (29.7%) respectively of the Governorates total population
The actual counting of the population and housing 2003 according Wilayats :
| Willayat |
No. of Houses |
No. of Families |
No. of People |
| Omani |
Non-Omani |
Total |
| Male |
Female |
Total |
Male |
Female |
Total |
| khasab |
4.361 |
2.616 |
6952 |
6196 |
13148 |
3687 |
845 |
4532 |
17680 |
| Bukha |
957 |
477 |
1056 |
906 |
1962 |
695 |
182 |
877 |
2.839 |
| Dibba |
2.182 |
980 |
1990 |
1714 |
3704 |
1368 |
426 |
1794 |
5.498 |
| Mudha |
472 |
354 |
814 |
752 |
1566 |
504 |
176 |
680 |
2.246 |
| Total |
7.972 |
4.427 |
10812 |
9568 |
20380 |
6254 |
1629 |
7883 |
28.263 |
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Traditional Songs:
In the same way that the Governorate of Musandam is distinguished from other areas in the Sultanate in geography and history, so it is unique in its types of songs.
Al Shillat
This is a popular marching song. It is like the “Hubbut” from the Governorate of Dhofar and the “Hambal” of the northern areas of the Sultanate, in form and aim.
Besides being performed on national occasions it is also carried out when the groom goes to bathe in the sea before his wedding.
A number of men perform the Shillat march, they carry swords and shields and stage a fight as they go. They shake their swords and jump in the air. They are followed by the men beating drums – the Rahmani and Kasir drums – and after them come a large group of men who sing during the march.
Al Ramsa or Al Ramasia
One of the sword songs of the Governorate of Musandam, it is usually performed with two rows of men facing each other, carrying sticks in their right hands. In the area between the two rows the drummer goes from one row to another. The drums used in the Ramasiya are the Rahmani, Kasir and Ranna. This type of song is characterized by a contest of swords between the two rows, displaying their skill in the fencing contest and making a number of consecutive jumps high in the air. The participants in the two rows sing songs of glory, ardour, self-esteem, heroism, war and victories. They brandish the sticks they hold in their right hands, to the right, to the left and up and down. They dance in a fast movement.
Al Nadba
This is a song of glory and is known only in Musandam. The Nadba is performed in groups where each tribe stands in an uneven set with the ”Nadib” standing in the middle of his tribe. He raises his right hand high in the air and shakes it from time to time whilst he places his left hand on his face or forehead, and utters stirring cries.
The rest of the individuals of the tribe reply to him with short cries – incomprehensible except for the word ” huwa huwa huwa “(he he
he ….) The “Nadib” begins with the pride and glory of his tribe and then praises the tribe which his tribe has invited.
Al Ruwah
This is a song peculiar to the Bedouins who live in the mountains of Musandam. The men stand in a straight-ish row with their drums. The drummers, usually about 8 – 10 with the Kasir, Rahmani and Ranna type of drums, move forwards and backwards and then in a circle.
The Rawah has different verses which are performed according to the time of day when it is performed, morning, noon, afternoon and evening. The first is the Sirah or Sarah which is performed in the early morning. The second, the Saadar or Sadari is performed in the forenoon. The third, Rawah is performed at noon, and the fourth Siria or Sari is performed in the evening. The Rawah is performed, generally, at weddings, Eid Al Fitr, Eid Al Adha, on national occasions and on various official days.
Al Sahba
This type of song is found in the Wilayats of Khasab, Bukha and Dibba, but, it is not found in the Wilayat of Mudha which is an area different in nature from the other three Wilayats.
The Sahba is a song in which both men and women can participate. The men stand in’a straight line and the women in another row, parallel to and opposite the row of men. The men and women perform the song and the women sway back and forth during the dance in a graceful movement. In the middle, between the two rows stand the drummers. They move first towards the row of women and then towards the row of men. The drums are the Rahmani, Ranna and
Kasir.
Al Jelwih or Jelwa
This is another of the songs that characterize the Governorate of Musandam. There are two rows, one of them of women and the other of drummers, sometimes as many as eight with Rahmani, Kasir and Ranna drums. They carry out the singing with the women who stand in a row opposite. They also dance and utter shrill cries during the singing. The verse of Jelwih consists of two words repeated by the men and women, which are “Haliyah Jelwih Haliyah Jelwih”.
Al Dan
In this song the participants stand in two parallel rows opposite each other. Each of the participants puts his hand on the shoulder of the other, and they all sing and dance in a light graceful movement swaying back and forth as they clap. There are a number of drummers who approach one of the rows then return and approach the other row and so on.
From time to time a dancer comes out from one of the rows to perform the dance in the area between the two rows. The drummers beat their drums chasing him during the dance until he returns to his row again, then another dancer from the opposite row goes out.
A stipulation for the participants in the Dan is that the group are barefoot, if any of them wear their sandals they are punished with a fine.
Al Malaiya
One of the songs of the youth in the governorate in which men and women participate. The participants perform it sitting on the ground in a circle. Two of the men perform the dance in the middle of this circle and then it is the turn of the women. The Kasir and Rahmani drums are used in this song. At the end of the dance the formation changes so that the participants form two parallel rows opposite each other, one for men and the other for women, the row for men opposite that of the women. They all sing and the drummers beat the drums in the space between the two rows. This
song is performed at weddings, parties and on national holidays.
Al Tawmin or Awmin
This is performed at celebrations when a boy or girl completes the learning of the Quran by heart. The children gather together in the same school where they have learnt the Quran and the
“Mutawwa” (religious scholar) sits in front of them and reads a Qasida. They reply with the word “Awmin” and so on until the end of the Qasida.
When the Mutawwa is happy with the first Qasida, he then reads another one. On the day of the celebration of the Tawmina the children wear their most beautiful clothes.
Al Mawlid
This is a song of celebration on the birthday of the Prophet and is performed on the anniversary of this religious occasion, at weddings, at the curing of the sick, on moving to a new house or on other happy occasions.
The Mawlid has a “Khalifa” (leader) a “Shawwush” (second in command) and a “Qara” (a reciter), besides the participants who shout out “Al Haima”. The succession (to be leader) of the Mawlid is hereditary, it goes from generation to generation in one family, or the experts in this type of song in the area choose someone. The “Qara” (reciter) of the Mawlid is a man of science or scholar in the stories of the noble Prophet and a memorizer of eulogies.
The celebration of Mawlid is carried out with the aid of a famous book, kept by the people who perform this type of song. It is called “Mawlid Sharaf Al Anam” but is commonly known as “Al Barzanji”. There are three editions, one is Syrian and contains “tawasih” – a post – classical form of Arab poetry arranged in stanzas -, the second is Pakistani and is very pure in its language, and the third is Indian, which is the most common and widespread.
The account of the birth of the Prophet occurs in the 18th story if the sequence is recited without the rest of the divisions of Mawlid, especially on the anniversary of the birth of the Prophet.
On Monday night each week, when the celebration occurs, the part of the “AlBarzanji” called “Al Mawlid wa laisa Al Mawlid” is read. When the Mawlid is performed at weddings tambourines are used with the songs in the procession for the bathing of the groom in the sea.
AI ‘Azi
This is a song of glory and praise and is poetic recitation without any chanting or singing. It is performed by an individual outstanding poet or story teller.
The poet of ‘Azi comes out from his group, grasping his sword and his shield. As he walks slowly he recites poetry of glory and praise. He shakes his sword to show all those present at the meeting and this shaking makes the blade tremble.
Behind the poet the group of men participates. They turn in the square between the two rows of “Razha”, who gather to form a circle around the poet and his followers. They reply with a number of short cries in the traditional manner, like the short loud shouts of the word “Wasalamat”, which in olden times was accompanied by the shooting of a bullet from
a rifle.
The participants still cock their rifles with a penetrating sound, which can be heard at the same time as these shouts which usually follow the first scanned verse which the poet recites. In some regions of the Sultanate, such as the Dakhaliya, the poet ends the poetic verse with glory and praise of his family and friends and their tribes with the expression “Sabiyan Yakaba Al Shim”.
In some regions the ‘Azi is performed with the participants in one long display row with the poet standing in the middle to recite his poetry. The men reply to him with the traditional replies of ‘Azi and this is what is called “Al ‘Azi Al Waqif” (The Standing ‘Azi).
There are three kinds of ‘Azi poetry.
The first – the “Al Alifiya” where each verse begins with a letter of the alphabet, beginning with the letter “Alif” (A), from which the name is derived. The verses continue until the letter “Al Yay” (Z) The number of letters used in the “Alifiya” differs according to whether the poet can use them all.
The second type is the “Al ‘Adadiya”. Here the first three verses, at least, begin with a numerical formula. The poet says the first, then there is a poetic verse, then he says the second, another verse follows, and so on. Some poets can continue with a fourth, fifth etc. according to their ability and the length of their repetoire.
The third kind is the “Al Mutlaqa”. Here the poetry is not linked to an order of letters or numbers, rather its verses depend on the quality of the poet and his creativity.
The “Qasida Al ‘Azi” begins, usually, with “In the name of God” and ends with a prayer and peace on the Prophet of God.
There precedes the ‘Azi (or follows it) what is called the “Al Ta’iyuta” or “AI Ta’eeyeeta” (especially in some Wilayats of
the Dakhaliya, Dhahira and Batinah) which is a picture of glory with men and women shouting the word “Sud”. “Al M’aeet” (the shouter) shouts the name of the person who he wants to praise. Then he talks about his Wilayat and his country and its great Sultan. The participants in “Al Ta’iyuta” reply, and with one resounding voice shout the word “Sud”, “Al M’aeet” then repeats the names of those who he intends to praise or who they are proud of.
The “Al Ta’eeyuta” ends with the saying “Al M’aeet” (the shouter) and the expression “Al Muslimeen Takbir” and the participants reply “Allah Akbar”.
One of the important aims of the ‘Azi poetry, now, is to praise His Majesty Sultan Qaboos, and the merits of his era.
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