Part of the continuous history of the Arabs is the political situation:

 Political status of the Arabs 

In the pre-Islamic period, the political situation of the Arabs was also full of extreme anarchy and chaos. There was no central government, no constitution. In the shadow of Mangra doctrine, tribal governance system continued in primitive style. 

(a)    Victims of imperialism: Uncontrolled by a central ruler, the Arabs were prey to the greedy gaze of the two imperialist superpowers of the time, Roman and Persian. North Arabia was ruled by the Romans and South Arabia by the Persians. The threat of Abyssinian aggression also always kept Arabia apprehensive. A clear proof of this is the attack of the Kaaba House by the Christian ruler of Abyssinia, Abraha, who conquered Yemen in 570 AD with a large army of elephants. However, the entire Arab country except North and South Arabia was known as an independent land.  

 

(b)    Tribal system: In the pre-Islamic and Prophetic eras, the Arab political arena had a tribal system of governance in the absence of a central government. Arabs were divided into different tribes. In Arabic the tribe is called 'Kabila'. Each gotra was divided into smaller sections as clans. The divided sections of the gotra were collectively called 'qaom' or caste. Sometimes several clans made friendly agreements for coexistence. These treaties were called 'Al-Ahlaf' or alliance treaties. Tribe was the only key to security in Arab social life. That is why it became essential to live in a tribe. As sympathetic and friendly as they were to members of their own clan, they were extremely hostile to enemy clans.  

 

Method of selection of leaders: In Arab clan-based governance, the leader was the chief of the clan. Every Gaitra had a leader called 'Shaikh'. 'Shaikh' was elected democratically by checking age, judgement, intelligence, courage, financial status, experience. Again, the Shaykh was changed through elections. That's why his tenure was entirely dependent on the satisfaction of the electorate. The loyalty of the Arabs to the Shaykh was unquestioned and universally acknowledged. They tried hard to obey any order of the Shaykh.

 

(c)    Tribal feuds and wars: Tribal feuds used to break out over minor issues in that era. And the

continuation of that strife continued through generations of bloody wars. For example the 'Dahis wal Gabra' war between Banu Bakr and Banu Taghlib lasted for forty years. The 'Buyas' war between the Aws and the Khazraj of Madinah and the Quraysh and The 'fizar' war between the Hawazin continued for a long time. And these wars would devolve into protracted clan-to-clan wars over minor issues, such as the use of water canals, grazing of animals, rearing of cattle, etc.

(d)  Lack of political unity and stability: There was no political unity among the Arabs during that period. Political unrest and chaos were their constant companions. Their political life was  similar to that of primitive times. There was no political awareness among them. And due to the lack of stability, their administrative system was easily changed. And for years everyone had to live in emotional turmoil and instability. 

(e) Council of Ministers: However, a Council of Ministers called 'Al-Mala' was formed in Mecca at that time. This council supervised the governance of Makkah and its suburbs. Like the  Bedouins, this council of ministers played an active role in forming alliances, foreign   commercial and military agreements.

 

(f)  Absence of Constitution: Constitution is the main driving force of any state or organization  

    and organization. No systematic country or organization can function without a constitution  

    or constitution. The Arabs of the Jahili era did not have any constitution suitable for  

     governing the country, so they could not take any proper action.

 

(G) Principle of 'Zor Jaar Muluk Tar': Due to the absence of any proper governance system,'Zor Jaar Muluk Tar' became the main principle of the Arab society during the Jahili era. And as a result Arabs dominated each other through terrorism, intolerance and tribal wars.

 

(h) Tribal alliances: Mecca and the people of Mecca were of immense importance in the whole of Arabia because of the Kaaba Sharif located in the holy city of Mecca. For this reason, an alliance or clan union was formed between the various branches of the Quraish tribe and some other neighboring tribes. An inter-tribal regime was also developed as suggested by the leaders of this alliance.

 

(i)      City-state status of Makkah: Although there was no central government or organized political party or organization in Arabia, the religious and commercial importance of Makkah led to the emergence of advanced politics and city-states. At the core of the governance of the Meccan city-state was the Council of Ministers composed of Quraish patriarchs. This council is the administrative system of Makkah city state Supervised. The council's activities also included balancing the various clans and forming alliances with the Bedouins of neighboring regions.

 

     (j) Administrative System of Makkah: Qusai, an ancestor of the Quraish, on the eve of his             death in480 AD, appointed his son Abdud Dar as the Wali or Governor of Makkah. He                 divided the regime of Makkah into five parts. Namely— (a) Hijab: Covering the house of      

    Kaaba (b) Siqayah: Distribution of water from the Jamiam well to the pilgrims (c) Rifada: Hajj

 

(k) Administrative System of Makkah: Qusai, an ancestor of the Quraish, on the eve of his death in 480 AD, appointed his son Abdud Dar as the Wali or Governor of Makkah. He divided the regime of Makkah into five parts. Namely— (a) Hijab: covering the Kaaba house (b) Siqayah: distribution of water from the Jamiam well to the pilgrims (c) Rifada: welcoming the Hajj pilgrims to the holy city of Makkah (d) Nadwa: membership of the executive committee (e) Liwa: hoisting the flag.  

(l) Darun Nadwah: Along with the renovation of the Kaaba and the division of the Council of Ministers, Qusai built another palace next to the Kaaba, named 'Darun Nadwah' or the Council of Ministers. The nobles of the city used to sit in Darun Nadwa to discuss any problem. But the affairs of the city and the Kaabah, which were of public concern, were decided by all the citizens in general assembly in the Kaaba premises.