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THE CONCEPTION of AUTHORITY in PRE-ISLAMIC ARABIA the CONCEPTION of AUTHOHI'l'y in PRE-ISLAMIC AHABIA

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THE CONCEPTION of AUTHORITY in PRE-ISLAMIC ARABIA the CONCEPTION of AUTHOHI'l'y in PRE-ISLAMIC AHABIA ABSTRACT Author: Manuel Ruiz Title of the Thesis: The Conception of Authority in Pre-Islamic Arabia (Its Legitimacy and Origin) Department: Institute of Islamic Studies Degree: M.A. This thesis is an attempt to interpret the conception of authority that was predominant among the Central and Northern Arabs at the time immediately preceding the rise of Islam. Since that conception was not explicitly formulated, we have analyzed the role and influence of the different political and religious functionaries as well as the reactions of their "subjects" to their commands in arder to discover the basis of legitimacy for that authority. As there exists an essential relationship between authority and society, we have presented the social and economie organization and the ideal values of the pre-Islamic Arabs which might have influenced their conception of authority. That is why we discuss the Bedouin and the urban settlements separately. As a possible origin and justification of authority, we discuss its connection with religion, in particular, whether in pre-Islamic times there ever existed a theocratie rulership. THE CONCEPTION OF AUTHORITY IN PRE-ISLAMIC ARABIA THE CONCEPTION OF AUTHOHI'l'Y IN PRE-ISLAMIC AHABIA (Its Legitimacy and Origin) by Manuel Ruiz A Thesis Submitted to the Faculty of Graduate Studies and Research of McGill University in Partial Fulfillment of the Requirements of the Degree of Master of Arts in Islamic Studies. Montreal, June 1971 ACKNOWLEDGEMENTS I wish ta express my gratitude ta Prof.Niyazi Berkes whose course on Islamic Political Institutions accompanied by other invaluable suggestions provided the framework for this thesis. I am also indebted ta Prof.T.Izutsu, whose ample know­ ledge of pre-Islamic times, in particular of poetry, has provided me with very useful advice. Ta Dr.Ismail K.Poonawala, who went painstakingly through the draft, I stand greatly inaebted. Among my colleagues at the Institute I wish ta thank G.Bowering for sorne bibliographical information; Michael Norvelle and Linda Northrup whose invaluable help in reviewing my English I highly appreciate; A.Ahmad for helping me with the translation of sorne Arabie works, and especially K.Mas'ud for his accurate proofreading. I must acknowledge as well my debt to the staff of the Library of the Institute of Islamic Studies, especially Miss Salwa Ferahian, for their assistance in acquiring the necessary material. For my wife Vesna who was a constant source of encourage­ ment I reserve my loving gratitude. ii TRANSLITEHATION AND ABBREVIATIONS I have adhered ta the transliteration scheme of the Institute of Islamic Studies except in two cases: First, where modern anthropologists have transliterated the following words differently: ~amüle (~amÜlah), 'ashire ('ashirah) and 'o~fe ('utfah); and secondly, in the case of Arabie proper names which • have become fairly common in English, e.g., Mecca, Yemen, Islam, etc. On the whole, frequently recurring words such as sayyid, kâhin, qubbah, etc., are underlined only upon their first appearance to preserve the attractivness of the manus~ript. The name of sorne journals and reference works has been abbreviated. They are: Acta Orient. Hung. = Acta Orientalia Academiae Scientiarum Hungaricae Agh. = Kitab al-Aghani Arch.f.Rel.Wiss. = Archiv für Religionswissenschaft BIFAO =Bulletin de l'Institut français d'archeologie orientale BSOAS = Bulletin of the School of Griental and African Studies EI = Encyclopaedia of Islam. First Edition 2 EI = Encyclopaedia of Islam. New Edition ERE = Encyclopaedia of Religion and Ethics RUCA = Hebrew Union College Annual I.A.E.= Internationales Archiv für Ethnographie iii IC = Islamic Culture ~ = Islamic Quarterly JAOS = Journal of the American Oriental Society JESHO = Journal of the Economie and Social History of the Orient JRAS = Journal of the Royal Asiatic Society JRCAS = Journal of the Royal Central Asiatic Society MUSJ =Mélanges de la Faculté orientale de l'Université St. Joseph de Beyrouth REI = Revue des études islamiques RHR = Revue de l'histoire des religions SEI = Shorter Encyclopaedia of Islam SWJA = Southwestern Journal of Anthropology Tab. = Annales of Tabarï. ZDMG = Zeitschrift der Deutschen Morgenlandischen Gesellschaft Zeit. für Ethnol.= Zeitschrift für Ethnologie ZRW = Zeitschrift fUr vergleichende Rechtswissenschaft iv TABLE OF CONTENTS Page ACKNOWLEDGEI"'ENTS ii TRANS LI TERATION AND ABBHEV IATIONS • • • • • • • • • • • • • • • • • • • • • iii INTRODUCTION • • • . • • • . • . • • . • • . • . • • • . • . • . • . • . • • • • • • vi Survey of sources ............................ xiii CHAPTER I: BEDOUIN SOCIETY l Social structure ••••••••••••••••••••••••••••• l Material interests ••.••••••.•••..•••.•.•••••• 6 Ideal values ................................ 1:5 Persans in charge of authority ••••••••••••••• ll CHAPTER II: MECCA: ;rHE CONS.r;QUENCE OF COHMBRCE •••••.•• 21 Sedentarization and development of commerce ••• 21 Impact and supremacy of the material interests 25 The ~ums ••••••••••••••••••••••••.•••.•••••••• 30 Traditional society ••.........•..........•••• 35 CHAPTER III: RELIGIOUS OHGANIZATION IN PRE-ISLAMIC 1\RABIA ••••••••••••••••••..••.••••.•••. • • • • • • • 39 Pre-Islamic religious beliefs •••••••••••••••• 41 Religious functionaries or pre-Islamic Arabia 46 Influence of pre-Islamic religion upon society 50 Religion as the origin of law (Tradition) and authority .................................... 53 CONCLUSIVE REivlABKS 68 NOTES • • • • • • • • • • • • • • • • • • • • • • • • • • . • . • . • • . • • • . • • • • • • • 75 BIBLIOGRAPHY • . • • • • • • . • • • • • . • . • • • • . • • • • • • • • . • • • . 122 v INTRODUCTION "Authority is an institution natural to mank.ind" is a 1 statement of the great Arab philosopher of history, Ibn KhaldÜn, derived from his deep observation and insight of human nature. This observation, in fact, can be recognized as universally valid, since it has been proven by numerous historical evidences that every human association, from the earliest known times to the present day, has been presided over by one or more persans acting as the leaders of their group. "Without an authority no social association can subsist, 11 but it is irremediably condemned to chaos and finally to perish , Ibn KhaldÜn continues to say, and "royal authority"--he concludes-- 11 results from'a9abïyah not by choice but through (inherent) 2 necessity and the arder of existence" • Even if the necessary existence of an authority is well established, the way it is manifested may differ considerably from t~me to t~me a n d among d~fferent soc~al broups. At the same time, the manner in which it is put into practice also supposes a theoretical assumption a s to the legitimacy, orig in, function, power and influence of such an authority, though it might be completely unformulated and therefore only implicit. The reason for this is that every human activity as human supposes a rational basis anQ has attached to it a subjective meaning . Certainly, not all human acts have the same degree vi vii of rationality, nor is the same action performed by several individuals always backed by the same degree of consciousness. A man, can perform a certain act simply following the conduct of others ("unreflective imitation"), but even in this case what men take for granted in their most routine behavior actually involves basic beliefs and assumptions without which they cannat function. In other words we are taking into consid­ eration the fact that man is a "cultural being", as Max Weber explains, 11 endowed with the capacity and the will to take a deliberate attitude toward the world and to lend it significance 113 • Rationality on the other hand, increases when an action demands from men a personal judgement. That is, when he is challenged, compelled to react and finally to take a decision. Such is the case in the relations between an individual and authority, particularly when the individual is of an independent character and nature as we know the Bedouin is. In the conflict between his independence and liberty and the submission to the will of another, there has to be a rational ground which justi-. fies his obedience, i.e., showing that it is not irrational, and that after all it is nothing other than the acceptance of the legitimacy of that authority. When dealing then with the pre-Islamic authority, we wish not only to present the way it was exercised and formal d a ta but to try to reach, as far as possible, the underlying viii conception of authority behind them. This conception was certainly not systematic, however, it was expressed and manifested in practical and concrete terms, i.e., in the way the pre-Islamic Arabs reacted to the instructions of an authority, accepting and following seme of them while rejecting ethers, so as to delimit the field of its influence and reveal its actual power. We wish to pay special attention to a possible justification of its legitimacy on grounds of religious or supernatural origins or connections. We know that this was a common pattern in the ancient Middle East 4 and even in classical Arabia itself. Thus we find in South Arabian Kingdoms at the first stage the Mukarrib, a "Priest-King ", and later in Central Arabia the theocracy of the Ummah of the Prophet and that of his rival Musaylima. The significance of this point is better perceived when one considera that the ideal Muslim state is conceived as an Ummah, after that of the Prophet, i.e., as a political- religious community, although in fact , later, political and religious
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