Sa'eed ibn Isa Al-Amoudi

Sheikh Sa‘eed ibn ‘Isa al- 'Amoudi (1203/1204-1272) (Arabic:الشيخ سعيد بن عيسى العمودي) was a prominent Sunni Shafi'i Islamic scholar and Sufi saint of Hadhramawt. Venerated as the patron saint of the Wadi Daw'an, he had exercised significant spiritual influence and leadership in religious affairs in the region. This influence would be inherited by his descendants, the al-'Amoudi family. The family would go on to establish an influential political bastion in resistance to growing Ottoman power in Yemen and found the town of Budha which would serve as the headquarters of the al-Amoudi estate. His father Sheikh 'Isa ibn Ahmad al-‘Amoudi was originally an inhabitant of Medina and was also a scholar of Shafi'ite law, he had decided to visit Nubia to spread Islamic learning with his sons, after years passed he further went on to Abyssinia, leaving his sons back in Nubia who would go on to migrate into North Africa. ‘Isa ibn Ahmad after spending time in Abyssinia decided that it was time to return to his home city of Medina as he longed to see his relatives, as he had not seen them in many years, and so he boarded a ship with the intent of doing so, while he was on the ship, he met Hadhrami Sibanid tribesmen, they begged him to come with them to Hadhramaut so that they may benefit from his knowledge and counsel. Eventually being convinced after much persuasion, he settled in Qaydun where the Banu Muhammad of the Himayarite Siban tribe married to him a woman from themselves, this woman would be Sheikh Sa‘eed ibn ‘Isa al-‘Amoudi's mother. ‘Isa ibn Ahmad's migration out of Medina to spread knowledge about the religion was much like his uncle, ‘Abd al-Qadir ibn Sa‘eed al-‘Amoudi's migration to Palestine.

Together with Sayyid Muhammad ibn Ali Ba’Alawi, Sheikh Sa’eed ibn Isa Al-Amoudi went to Tarim and decided to break their swords, as a symbol of the transition from the prevailing aspects of social life in that era, to the life of asceticism and abandoning politics, as the sword at that time symbolized plunder, robbery, crime, and the pursuit of rule, revenge, and retaliation.

The staff in possession of the Al-Amoudi family is stated to be three cubits tall, this is contrary to the well-accepted description of the Staff of Moses being ten cubits long. Additionally, the staff in the possession of the Al-Amoudi family is described as having a sweet smell, a tip made of whitish brass tinged with silver and black smudge marks over it. The alleged coat is inside a cubed-shaped bundle of yellow satin which itself is kept inside green velvet, the Al-Amoudi family though is claimed to have never opened up the bundle to see it. The staff and coat regularly attracts visitors in Hadhramaut, and from the Hadhrami diaspora, it is in the possession of Sheikh Mutahar Abood Al-Amoudi as of 2007.

Sa’eed ibn Isa was asked about the attributes of Faqeer As-Sabr, the patient one that has renounced worldly wealth, to this he said; “ He should wear a coat of mail to protect him from affliction, a cloak to protect him from isolation, a robe to protect him from loss of humility, trousers to protect him from loss of chastity, a cloak to protect him from loss of modesty, a cloak to protect him from loss of vigilance, a staff to protect him from loss of trust, a torch to protect him from loss of steadfastness, a sandal to protect him from loss of patience, and a toothpick to protect him from loss of contentment. He should take a corner of knowledge and a drink of wisdom. When he stands at the door of Al-Malik, he has reached the end. When he reaches the end, he will be given strange qualities by which he will be known. When he is known by them, he will be finer than water and higher than the sky, and his side will be more fertile than summer. His ambition is sharper than the sword, and his speech prevents injustice. He is like the sea, in which the washer washes and the eater eats from its fish. The one who enters it is relieved from the fatigue of the distance, and it saves him from fear. If he speaks, he is truthful, and if he is told, he is believed. He is fair to himself, but does not seek justice for himself. Whatever Allah provides him, he is satisfied with and content, and he does not wrong any of the creation of Allah, and if he is wronged, he is patient and forgives.”

Sa’eed ibn Isa had extensive religious and spiritual influence in Hadhramaut, and his Mansab, his status as a leader in religious affairs was inherited by his sons Muhammad and Ali, with Sheikh Muhammad ibn Sa’eed Al-Amoudi being his successor, in his position Muhammad ibn Sa’eed was able to further strengthen his father’s legacy in Hadhrami society, and so did his successors. It got to an extent that tribal chiefs and army men rallied around the Al-Amoudi family, thus giving the family political influence as well with religious authority. The first one to use this political power was Sheikh Abdullah ibn Muhammad Al-Amoudi, great-great-great grandson of Sa’eed ibn Isa who conquered the town of Al-Khurayba in the year 1433 CE. The Al-Amoudi family would establish a quasi-sovereign state, in opposition to the Al-Kathiri Sultanate's pro-Ottoman policies in 1531 CE under the leadership of Sheikh Uthman ibn Ahmed Al-Amoudi which would sustain until 1899 CE whereupon it fell to the Al-Quaiti Sultanate.

His descendants, the Al-Amoudi family also established the village Budha during their political tenure, which served as the capital of their state. The Al-Amoudi family is considered amongst the most important families amongst the Mashaikh tribes of Hadhramaut which includes families like the Ba Wazir and Ba 'Abbad . The family holds significant influence in the spiritual scene of Hadhramaut alongside the Ba 'Alawi sada.