For each village a history, as is the case for each people. The historic movement has played, with the political circumstances, economic, social and intellectual, its role in the evolution of human societies. As starting from the one development stage of modest, simple agglomerations, to the gatherings, which began pastorally, and then to the hamlets and farms, villages and cities in the civilian deportees in sophisticated stage, known to man after the well advanced from awareness and prosperity and civil rights.

And "Harouf" is one of the Lebanese villages, which was formed in, under this long historical movement, although we do not yet have a fulfilled clear answer on questions.. when? and how?. This is not negligence or dereliction of us, but the loss of historical sources on the subject, except for the modest information we are able to collect from the encyclopedia of (Boutros Mirhej) " know Lebanon" on the origins of naming and its meaning in Hebrew and Syriaclic. This designation is an evidence of its deep historical depth.

In response to me to some of the Haroufies events, and the desire to search and detect the ambiguity of this Amelian modest village, which has played in a period, a social and intellectual role in Amel Mountain, by the efforts of its literates, notables and chieftains, the likes of Sheikh Hassan Houmani, novelist and poet Mohammad Ali Al-Houmani, Assayed Ali Fahss, Assayed Amin Qassem Badreddin, The chieftains of Al Karaki; Amin, Hassan, Hussein and Mohammad, Sheikh Abdel Latif Qassem Moussa and many other...

In the later days of the French mandate in 1920, the Haroufies played a liberal role, they stood, in the words of Senates and the elderly, a steadfast stand against French colonialism. They expressed that in the writings and poetry terminals, and in stance to the rebels side, as (Adham Khanjar) and (Sadeq Hamzah) and the like. Who provided them subsidies and facilities in the evidence and information, food and accommodation, in loving them for their heroic revolution against occupation forces and against the imperialists. Also a participated named, (Issa Qassem), a person from the town of Jibsheet, who already was resident in Harouf, on the side of this movement.

For each research, its own objective systematize, according to the sequence of events. And Harouf  history, is inseparable in its public events, from the history of Amel Mountain, or rather, from the history of Lebanon as a whole. So then Amel Mountain, is divided in terms of the political history to the old, average and new talk. Harouf, in political nature subject to these three roles.

But the loss of documents, manuscripts and the sources, add many of the uncertainty on the study of these roles and their impact on Harouf in particular. But as from the side of importance and the public, it is an interactive and impact village, as a one part out of all.

As feudal Leadership since the Eighteenth Century which is practiced on the Amelian Land, in a away, where many problems and complexities, until the (Ottomani) rule in 1918, up to the onset of the French mandate in 1920, the population remained in Amel Mountain as Harouf under this tool of authoritarian rule.

With the onset of the Lebanese independence in 1943, the feudal leaders and their grandchildren with a recommendation of French became, appointed political leaders, or by superficiality election. So, now feudalism became the master of political life, in Amel Mountain and the area of Nabatiyeh. Since the clan ruling, represented by Al, Al-Zein, Al-Assad, Al-Fadhel, and their followers subsequently as Al Shaheen, and Sabbah, they were and continue to rotate in a representational places in the Lebanese Parliament, since the Administrative Committee for Grand Lebanon 1920, up to the representative Council in 1925, and to this day.