Praise be to Allah,
Fudool comes from the word ‘Fadl’, which has several meanings like nobility, superiority, and virtue. The alliance -Hulf Al-Fadool also called Hulf Al-Mutayabeen – the treaty/pact of Fadool or Mutayabeen.
There is the various explanation given for the name Hilf al-Fudool or Pact of the Pious’. It was so-called because the alliance aimed at taking from an unjust person property held in excess (i.e. fudul) of his rightful claim to it. Another explanation is that it was so-called because three of those who were active behind its formation had each Fadl for his name, (i.e. Al-Fadl ibn Fudalah, Al-Fadl ibn Wada‘ah, and Al-Fadl ibn al-Harith), fudul being the plural of fadl. Yet another explanation is that it was so-called because those who did not like its formation scornfully remarked that the participants have engaged in an unnecessary (fudul) affair[i].
When was the Pact formed?
The covenant was agreed upon after the Battle of Fijar. The five tribes of the Quraysh who participated were Banu Hashim, Banu Abdul Muttalib, Banu Asad, Banu Zahra, and Banu Taym. The meeting took place in Dhul-Qai’dah, one of the four inviolable months twenty years before the beginning of his Prophethood, approximately four months after the Sacrilegious War[ii].
Where was the pact formed?
The representatives of all the clans assembled in the house of Abdullah bin Jad’an of Banu Taym. He was an honorable elderly man and a distinct uncle of Aisha (RA). He was one of the noblest of the people of Mecca concerning hospitality and genuine sincerity.
Reason for the Alliance
This covenant was born in response to a shameful denial of justice to a stranger. A man came from Zubaid (from Yamen) to sell some of his merchandise in Makkah before Hajj. He sold an item to Al-‘As ibn Wa’il who was a chieftain, politician, and a rich businessman in the Quraysh. The latter promised to pay the amount after Hajj. After performing the Hajj, he goes to Al-‘As for the payment. Al-‘As tells him to come back tomorrow which he did. But again Al-‘As tells him to come back tomorrow. This continued for some time until the trader realized he won’t get his money back. The helpless trader approached the people of Banu Abdul Dar, Banu Makhzoom, Banu Jamah, Banu Sahm, and Banu Adiy. However, they all ignored his cry simply because Al-As was a chieftain and therefore not to be opposed. In desperation, he climbed atop a hill called Jabal Abu Qays, beside Kaaba and informed everyone that he has been wronged. Finally, his plea was answered by Zubair bin Abdul Muttalib, one of the prophet’s uncles. He stood up and exclaimed, “Will no one help him?’[iii]
Consequently, the representatives of the clans convened a meeting in the house of Abdullah ibn Judhaan. They all agreed to stand up and combat for anyone who had suffered injustice, regardless of his tribal affiliation. They swore by Allah that they would be one hand in their support of any victim against his wrongdoer. They then forced Aas bin Wayel to return the merchandise he had taken.
Prophet (PBUH) was a member of the Hilf Al-Fudool, which aims at protecting the defenseless and ensuring safety for strangers in Makkah. Al-Zubayr spoke the following:
“I swore, Let’s make a pact against them, though we’re all members of one tribe. We’ll call it al-fudool’ if we make a pact by it, the stranger could overcome those under local protection, And those who go around the Ka’ba will know that we reject injustice and will prevent all things shameful.”
He also said,
“Al-fufil made a pact and alliance that no evildoer shall dwell in Mecca’s heart. This was a matter they firmly agreed and so the protected neighbor and the unprotected stranger are safe among them.”[iv]
Lessons are drawn from the Pact
Dr. Ali Muhammad has drawn some lessons from the pact, the summary of which is:
1. The prophet (PBUH) felt honored in participating in this pact. This pact was aimed at establishing justice and this shows no matter who carries out justice, it deserves praise.
2. The pact shows that if some evil exists in society, it does not mean that it is fully corrupt and has no good in it. With all the vices widely prevalent in Makkah, some men despised evil and wrongdoing.
3. It does not matter if the person wronged is a Muslim or Non-Muslim, rich or poor. The other in the society has to come forward to his help.
4. The permissibility of holding an alliance with non-Muslims if justice is being served in the process. The prophet (PBUH) said, ‘and were I to be invited by it in Islam, I would answer it.[v]’. This means that he was willing to participate in the pact even after the advent of Islam having similar objectives[vi].
The aftermath of the Hilf-al-fudool
Shortly after the noble pact, a man of Banu Khath‘am came to Makka to perform hajj or ‘umrah with his beautiful daughter. An inhabitant of Makka named Nubayh ibn al-Hajjaj took away the girl to fulfill his evil desire. The helpless father cried at the Ka‘ba compound invoking the help of the Hilf al-Fudul. Immediately the leaders of the confederate clans came forward well-equipped with arms. They forced the man to restore the girl to her father.
The impact of the alliance was seen as late as the time of Khalifah Mu‘awiyyah. The governor of Madina, Al-Walid ibn ‘Utbah, was forced to pay what he owed to Al-Husayn ibn ‘All when the latter threatened to invoke the Hilf for obtaining his right[vii].
References:
[i] S1RAT AL-NABI AND THE ORIENTALISTS, WITH SPECIAL REFERENCE TO THE WRITINGS OF WILLIAM MUIR, D. S. MARGOLIOUTH, AND W. MONTGOMERY WATT, From the background to the beginning of the Prophet’s Mission. BY MUHAMMAD MOHAR ALI Ph.D. KING FAHD COMPLEX FOR THE PRINTING OF THE HOLY QUR’AN MADINAH Vol. I A. Page 170
[ii] Ibn Katheer, The Valley Came Alive, Life of the Last Messenger Taken from Al-Bidayah wa’l-Nihayah, Translation & Compiled By: Darussalam Research Center Published By: Darussalam Publishers & Distributors. Page 47
[iii] Noble Life of the Prophet (PBUH) Vol 1 By Dr. Ali Muhammad As-Sallabee, Translated by Faisal Shafeeq. Page 102
[iv] The Life of the Prophet Muhammad (PBUH) By Ibn Kathir, Translated by Prof Trevor Le Gassik Vol 1, page 187
[v] Ar- Raheeq Al Makhtoom(The Sealed Nectar), Safi-ur-Rahman Mubarakpuri. Page 61
[vi] Noble Life of the Prophet (PBUH) Vol 1 By Dr. Ali Muhammad As-Sallabee, Translated by Faisal Shafeeq. Page 103-104
[vii] S1RAT AL-NABI AND THE ORIENTALISTS, WITH SPECIAL REFERENCE TO THE WRITINGS OF WILLIAM MUIR, D. S. MARGOLIOUTH, AND W. MONTGOMERY WATT, From the background to the beginning of the Prophet’s Mission. BY MUHAMMAD MOHAR ALI Ph.D. KING FAHD COMPLEX FOR THE PRINTING OF THE HOLY QUR’AN MADINAH Vol. I A. Page 171