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The Arab World is mostly identified with Islam. 
And for a good reason. Islam was a catalyst of the

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biggest expansion of the Arabic people in history. 
It paved the way for the establishment of arguably

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the most powerful empire of its time, the Islamic 
Caliphate, which at its zenith ranged from Spain

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and North Africa in the West to Central Asia and 
the Indian Subcontinent in the East. The Caliphate

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managed to be one of the most dominant political, 
military, scientific, and cultural centers of the

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world for several centuries, while the religion 
of Islam remains one of the most important

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political and societal forces globally. But what 
was there before Islam? How did Arab people live,

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rule themselves, what did they believe in? 
Welcome to our video on Arabia before Islam.

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Pre-Islamic Arabia was mostly a nomadic society 
inhabited by constantly moving tribal units.

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These Bedouin tribes, some of which maintain 
their traditional nomadic lifestyle to this day,

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had been the most significant 
political unit of the Arabian peninsula

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with constantly shifting alliances, never-ending 
warfare, and rare occurrences of organized

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and centralized statehood. These tribes placed 
heavy emphasis on kin-related groups, families

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and would roam through the deserts with 
their livestock mainly comprising of sheep,

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goats, and camels, living in tents 
with their immediate family members.

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The tribal leaders enforced unwritten 
rules of the Bedouin society in the

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tribe. Bedouin tribes were patriarchal as the 
inheritance passed on to the male offsprings,

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and women could not inherit property and were 
virtually rightless, as they could be seized in

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tribal conflicts as a war spoil and the Bedouin 
laws allowed the men to marry their captives. The

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number of women a man could marry was not fixed. 
When a man died, his son “inherited” all his wives

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except his own mother. Women in tribal Arabia had 
little say in their marriages, as they would often

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be arranged between a man and his future wife’s 
family and the family would receive property like

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camels or horses in exchange for the bride. There 
were also cases of killing of female infants,

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as the Muslim holy book Quran mentions 
that the Arabs of the period of ignorance

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called Jahiliyyah would bury their daughters 
alive. The Bedouin men often considered women

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an economic burden and a potential source 
of embarrassment, as the capture of women

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of the tribe by hostile tribes was considered 
humiliating in the conservative Bedouin society.

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Under the circumstances of lack of centralized 
states with rare exceptions, there were no

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written laws, courts, or law enforcement of 
any kind to protect the population, thus,

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the principal purpose of a Bedouin tribe was to 
protect its members. Vengeance was sought for the

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killing of a tribe member by another tribe, which 
led to virtually constant warfare and conflict.

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Protecting your tribe and avenging your kin was 
a high honour. Harsh living conditions of the

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Arabian peninsula further enhanced the tribal 
system and sense of identity within a tribe,

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as often their protection and economic cooperation 
was the difference between death and survival.

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French historian Maxime Rodinson states that “the 
free Arabs were bound by no written code of law,

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and no state existed to enforce its 
statutes with the backing of a police force.

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The only protection for a man's life 
was the certainty established by custom,

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that it would be dearly bought. Blood for 
blood and a life for a life. The vendetta,

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tha'r in Arabic, is one of the 
pillars of Bedouin society.”

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Austrian historian Gustave E. von Grunebaum 
reiterated this and described the state of affairs

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in Arabia in the century before the rise of Islam 
as “tribal guerrilla fighting, all against all.”

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Tribes would fight against each other, attack 
and plunder caravans and sedentary settlements,

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as lawlessness was the law of the 
land in most of Arabia. Caravans and

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sedentary settlements would pay tributes to the 
raiding Bedouin tribes to avoid their attacks.

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While most of the tribes in Arabia went on with 
their nomadic lifestyle, some managed to gain

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influence over certain territories and switch to 
sedentary life. Mecca was practically ruled by the

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skilled merchants of the Quraysh tribe that took 
control of the city sometime in the 5th century,

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while Yathrib, which was later named Medina, was 
dominated by the Arab tribes of Aus and Khazraj,

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and the Jewish tribes Nadheer, Qaynuqaa, 
and Qurayza. While the nomadic Bedouins

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viewed the sedentary life with contempt and 
thought of the town-dwellers as a “nation

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of shopkeepers”, the emergence of cities like 
Mecca was the primary cause of the dawn of the

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common Arab identity in the pre-Islamic period.
The most important cities of the Arabian peninsula

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Mecca and Yathrib are situated in Hijaz, a region 
with sufficient water supply, which made it a

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logical choice for a sedentary lifestyle in the 
otherwise punishing climate and terrain of Arabia.

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Mecca was an important trade center in the region,

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a place through which the caravans would 
flow, as well as the location of the Kaaba,

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the sacred place in Islam, which was 
also sacred in the polytheistic Arabia,

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where the statues of idols and gods of different 
Arabic tribes were placed. The Greek historian

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Diodorus Siculus, who lived between 60 and 30 
BC, wrote about the isolated region of Arabia in

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his work Bibliotheca Historica, describing Kaaba 
as a “very holy” temple, which was “exceedingly

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revered by all Arabians”. For example, the chief 
deity of the Quraysh tribe and Mecca was Hubal.

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The usual trading routes through the Red Sea and 
the Tigris and Euphrates were disrupted by piracy

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and the Roman-Persian conflict, and caravans and 
traders switched to the trade route going through

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Mecca. Goods from beyond the Red Sea and of the 
local Bedouin tribes would be brought to Mecca,

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from where the camel caravans would transport 
them to the Levant. Meccans signed treaties

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with the Byzantine Empire and Bedouin tribes 
for safe passage of their trading caravans.

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As the home of the Kaaba, Mecca also carried a 
religious significance for the polytheistic Arabs,

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as once a year Arabs from all over Arabia would 
make a pilgrimage to Kaaba and drink from the

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sacred Zamzam Well. At this time of the year the 
conflict would stop, a truce would be declared,

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disputes and debts would be resolved and 
trade happened between different tribes. Thus,

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Mecca became a center of a loose confederation of 
tribes around this city, as guests were obliged to

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follow the rules in Mecca. The trading potential 
of Mecca and its religious significance for the

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Arabs turned it into a factor bringing Arabs 
together and forming their national identity.

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Another important city of Arabia was Yathrib 
- Medina. It was an agricultural center

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also situated in a fertile region of Hejaz, 
which allowed the city to become an important

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transit point for trade caravans traveling along 
the Red Sea. Initially, Yathrib was dominated

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by Jewish tribes, but gradually several Arabic 
tribes moved to Yathrib and gained political and

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economic influence in the city too. While 
Arabs were mainly engaged in agriculture,

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Jews would also be active as businessmen. The 
rise of cities was inevitably going to lead to

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the rise of commerce too, and the Rise of commerce 
was inevitably going to lead to usury, a practice,

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which was used both by the Arabs and Jews. This 
practice would be later prohibited by Islam.

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We already saw that even in pre-Islamic Arabia 
religion played an important role in shaping

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the common Arab identity. What religion did 
the Arabs practice before the rise of Islam?

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Religion in pre-Islamic Arabia was a mix of 
polytheism, Christianity, Judaism, and Iranian

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religions. Arab polytheism or paganism was the 
most popular belief system. Each tribe, city, and

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region could have its own god or idol, which was 
in a way a patron of that particular community.

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Arabs also believed in supernatural beings like 
djinns. Statues of gods and goddesses would be

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placed in Kaaba, and some scholars argue that 
Allah, the deity of Islam, and other Abrahamic

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religions also had a statue in Kaaba. There are 
hadiths, the authenticity of which is disputed,

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claiming that Kaaba also had an image of the 
Virgin Mary and Baby Jesus with Abraham looking

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over them. Overall, it is estimated that Kaaba 
contained up to 360 such statues and images.

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Trading and political relations with 
the Byzantine Empire, Ethiopia, Persia,

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and other neighbouring forces had a role in 
shaping the religious landscape of Arabia too.

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As early as the first century AD Arab traders 
brought Christianity to Arabia. Others were

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evangelized by Paul’s ministry in Arabia and by 
St Thomas, followed by a strong influence from the

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Byzantine Empire. For example, the Ghassanids, a 
vassal kingdom of Rome, converted to Christianity.

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In the South of the country, a strong 
Christian community emerged in Najran

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as a result of the influence of the Ethiopian 
Christian kingdom of Aksum. Nestorian Christianity

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was strong in parts of the country, but the 
most popular denomination was Monophysitism.

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Judaism was also a significant part 
of the religious landscape of Arabia.

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As a result of Roman persecution, the 
migration of Jewish people to Arabia

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started as early as the 1st century AD. Many 
Jews found homes in Hijaz and towns like Yathrib,

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Khayber, Fadak, and Umm-ul-Qura. 
Many Arabs also converted to Judaism,

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as often it was a condition of settling 
in Jewish-dominated towns of Hijaz.

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The Yemeni Himyarite Kingdom converted to Judaism 
in the 4th century, and some of the Kindah,

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a tribe in central Arabia who were the Himyarites’ 
vassals, were also converted by the 5th century.

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Sources also inform about a monotheistic religion 
centered around the worship of a single god of the

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Abrahamic religions, but apparently, it was 
not affiliated with Christianity or Judaism,

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and was probably centered around the prophethood 
of Abraham. Followers of this religion were

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called Hanifi people, and they rejected the 
idolatry and paganism of the majority of Arabs,

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sharing some of the features of other Abrahamic 
religions like the prohibition of pork. The

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scope of expansion of the Hanifi people is 
unclear, but according to some Islamic sources,

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the Prophet of Islam, Muhammad, 
and some of his future companions

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belonged to this religion. Arabia also 
had a small minority following Iran-based

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religions like Zoroastrianism, Mazdakism, and 
others spreading under the Persian influence.

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Earlier we mentioned how in the pre-Islamic period 
the Arab statehood was relatively rare, as Arabia

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constantly moved from tribal anarchy to loose 
state organizations and back again. But there

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have been a number of notable states in Arabia in 
the pre-Islamic period mentioned in Greek, Roman,

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Mesopotamian, and Persian sources, oral Arab 
traditions later recorded by Islamic scholars.

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According to the Arab classical writers, 
Arabs divided themselves into the Yamanites,

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the South Arabs descended from Qahtan 
and the North Arabs descended from Adnan.

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It is interesting that these two groups had 
certain distinctions and the existence of

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statehood and political systems were among them. 
South Arabia, Yemen had more established states

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and all of them were ruled as monarchies. 
In the North loose tribal confederations

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or de facto city-states like Mecca were a more 
prevalent form of statehood. Such states were

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ruled as oligarchies and aristocracies. 
The South was considered more advanced,

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as it was the key route of trade in Arabia, prior 
to the emergence of Mecca as an alternative, and

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a higher degree of contacts with outsiders such 
as Ethiopians. From the fourth century onwards a

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reverse process started, as many Southern tribes 
migrated to the North and underwent the Northern

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influence. The South Arabian script vanished 
and the North Arabian proliferated in Arabia.

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The Thamud tribe or tribal union was one 
of the first recorded states in Arabia,

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which was a prominent force in Northwestern 
Arabia, according to the Assyrian sources

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related to the 8th century BC and were later used 
as auxiliary forces by the Roman Empire according

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to the Roman sources. In the 3rd century BC, the 
Greek scholar Eratosthenes mentioned Minaeans,

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Sabaeans, Qatabanians, and Hadramites as the 
main peoples inhabiting the Arabian peninsula.

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Historians mention the independent Sabaean Kingdom 
situated in present-day Yemen, which was later

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conquered by the Himyarite Kingdom around 280 AD.
The Himyarite Kingdom was one of the most

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prominent pre-Islamic states of the Arabian 
peninsula. It was ruled by a monarch,

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but in practice, the power in the state 
was shared with the regional governors,

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which had a high degree of autonomy, a system 
akin to the medieval era European kingdoms. By the

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early 4th century AD the Himyarite Kingdom ruled 
over Southern Arabia and expanded North to Najran.

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Originally polytheistic Himyarites became 
monotheistic sometime in the 4th century

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with a belief in the Abrahamic God. At the end 
of the fifth century the Himyarite king Abu

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Kariba adopted Judaism as his faith. His son and 
successor Yusuf Dhu Nuwas was even more zealous,

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00:16:14,639 --> 00:16:20,319
as he started persecuting Christians living in 
the Kingdom. This proved to be the undoing of the

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Himyarite dynasty as Dhu Nuwas was either killed 
or committed suicide after being defeated by the

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Christian coalition of the Ethiopian Kingdom of 
Aksum, the Byzantine Empire and South Arabian

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Christians in 524. Christian Ethiopians then took 
control of South Arabia, built a church in Sana

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in an attempt to attract pilgrims, and hence trade 
to Sana in place of Mecca. This caused a conflict

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between Abraha, the Ethiopian viceroy in Yemen, 
and Mecca mentioned in the Quran. Apparently,

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00:16:54,240 --> 00:17:00,799
Abraha used war elephants against Mecca, but was 
unsuccessful and had to turn back. The second

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00:17:00,799 --> 00:17:06,559
part of the 6th century was notable for the 
power struggle between Ethiopians and Sasanid

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for control over the remainder of the Himyarite 
Kingdom, in which the Persian empire succeeded.

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00:17:12,960 --> 00:17:19,120
Another prominent pre-Islamic state organization 
in Arabia was the Kinda Kingdom, the first

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state in central Arabia recorded by history, 
which came to existence after the Kinda tribe

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managed to unite all tribes in Najd around the 
late 5th century. The Kinda Kingdom attempted a

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number of successful raids on the Byzantine 
territories in North Arabia, but similar

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endeavors against the Sasanid Empire failed, 
when in 529 the Lakhmid vassals of the Persians

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defeated and killed the Kindan king al-Harit bin 
Amr, which caused the decline of this state. The

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00:17:50,559 --> 00:17:56,639
aforementioned Lakhmid Kingdom was established 
in East Arabia by the Banu Lakhm tribe around

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the 3rd-4th centuries. Initially, independent 
Lakhmids were threatening the coastal cities

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of the Sassanid empire and in 325 the Sassanid 
emperor Shapur II began a campaign against them.

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Soon the Lakhmid capital Hira was taken under 
control of the Sasanids. Since then the Lakhmid

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kingdom became vassals of the Sasanid Empire until 
it was annexed by them in the early 7th century.

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00:18:24,319 --> 00:18:30,319
The Ghassanid Kingdom had a similar fate. 
Some time in the 3rd century AD part of

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the Al-Azd tribe migrated from Yemen to the 
Levant and established the Ghassanid Kingdom

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00:18:35,759 --> 00:18:41,039
as a vassal of the Eastern Roman Empire with 
a capital of Jabiyah in the Golan Heights.

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00:18:41,599 --> 00:18:46,559
The Ghassanid Kingdom ceased its existence 
in the period of early Islamic expansion.

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00:18:47,599 --> 00:18:53,839
But none of these kingdoms were powerful and 
centralized enough to unite Arabs in one state

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00:18:53,839 --> 00:18:59,439
and protect the realm from foreign attacks. 
Most of Arabia was governed by unwritten

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rules of the Bedouin society causing warfare and 
despair amidst already harsh living conditions.

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The pre-Islamic Arabs might have shared similar 
language and traditions, but they were divided by

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tribal identities, blood revenge, and religions. 
But very soon Arabia and beyond would be

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transformed by a momentous process of emergence of 
Islam and the creation of a unified Arabic state.

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