The word iqta was defined as a political system in which authority is distributed among a

number of hereditary aristocratic subordinates paying respect to a common overlord. Therefore, the act
of iqta consisted in paying taxes to the ruling family in exchange for protection and security. This system
shifted from an economic to a political interest. The Shihab family inherited the Imara located in
southern Lebanon involving chouf and jezzin marking the beginning of the Shihab imara. The Shihab
imara consist of three main parts: its road to legitimacy, the institutions and the actors.

A muqatiji was a hereditary noble chief who forced political authority over a 'uhdah, the region
over which his governmental rights extended. The social norms conveyed in the practices and traditions
of the Lebanese people formed a source of authority legitimizing this imara. These traditions handed
from one generation to another were highly respected by the Lebanese. Traditional social values such as
veneration for the elder’s habits, respect for each person's place in the social order, and loyalty to their
rules. The division of society into a hierarchy of classes was the normal order, which could center them
back to antiquity. Men were born as commoners, shaykhs, muqaddams, or emirs each class had its
special place and rights. Marriages and social protocol were defined by the noble rank which a person
held. These traditions and norms helped the muqati'ji’s actions and led him to act accordingly to the
Lebanese beliefs. This way electing a new Shihab hakim was seen as normal and gaining the people’s
trust over the respect of these traditions would eventually help asserting its power.

In addition to traditions, the sense of value and benefits. In this period of time the people were given
the feeling of security by the order as well as individual independence and liberty. Even though the Amir
was lacking any type of army or police some men called al shurtah or huwalah helped keep the danger
away, but their position was not held in much esteem.

The imara wasn’t ruled neither by force or by religion. It contained mixed races such as Druze and
Maronites, and the ruling family was Sunni and some later converted to maronite in order to gain
people’s trust. So, the political loyalty was based on one’s faith with the muqati’ji.

As for the muqatiji his role was to protect and assure his follower’s welfare to strengthen their
interdependence. This way the muqatiji can maintain their position in the imara.

The subject's political loyalties were not limited to the muqati'ji or his house, but went beyond to the
faction to which the feudal house belonged. Groupings originated during the reign of Amir Mulheim
Shihab the Jumblatt, the 'Imads, and the Abu Nakads. Those who allied themselves with the Jumblatt
were known as Jumblatis and those who followed the 'Imads, the Yazbakis.

The Maronite weren’t highly touched by the divisions the Khazins were associated with the Jumblati
faction, and the house of Hubaysh with the Yazbakis. The Abillama' amirs did not align themselves with
either side. The Shihabs didn’t side with a faction as they were considered above party. As for the
Christians it was mainly those of southern Lebanon who were caught up in the party spirit, seeing that
those parties were agreements for controlling the political life in the Imara.

Therefore, religious beliefs weren’t what shaped the imara’s politics but instead valorized
Lebanon’s harmony between its people. Consequently, the iqta' institutions were based on a secular
spirit. In addition, tradition and norms followed by the different factions and actors helped outline the
imara and its actions as well as the subjects responsibilities to legitimize this imara under the Shihabi.