Hilf al-Fudul: Difference between revisions

'''Ḥilf al-Fuḍūl''' (Arabic: حلف الفضول) was the name of a pact between some clans of [[Quraysh]] at the [[Age of Ignorance]] before [[Islam]] to support the oppressed in [[Mecca]]. [[Banu Hashim]] and [[Banu Muttalib]], children of [['Abd Manaf]], Banu Zuhra b. Kilab, Banu Taym b. Murra and Banu Asad b. 'Abd al-'Uzza b. Qusay were the clans who participated in this pact. After having the mission, [[the Prophet (s)]] mentioned this pact with pleasure.

About the cause of naming the pact, it has been said that since Hilf al-Fudul was after Hilf al-Mutayyibin and Hilf al-Ahlaf and was different from them, it was called so.

This naming is attributed to Zubayr b. ‘Abd al-Muttalib who was from Bani Hashim clan and have said that he wrote this pact for them and composed some poems in this regard. Also, some have said that Arabs or Quraysh in particular called this pact as such.

It is said that Hilf al-Fudul was made 20 years after ‘Am al-Fil, on the return of Quraysh from the battle of Fijar. Battle of Fijar happened in Shawwal and Holf al-Fudul was made in Dhu al-Qi’da. However, some reports have mentioned the formation date of this pact five years before beginning of the mission of the Prophet (s) or in the childhood of the Prophet (s).

The formation cause of this pact was that sometimes, members of Quraysh tribe oppressed foreigners or those who did not have any relative in Mecca. For instance, one day a man having some goods to sell went to Mecca from Zabid of Yemen. ‘As b. Wa’il Sahmi (father of ‘Amr ‘As) bought his goods, but made delays in giving him the money and made him tired. The Yemeni person petitioned to Quraysh and asked them to help him in claiming his rights, but no one helped him; therefore, he went up on Abu Qubays mountain (near Masjid al-Haram) , or near Hijr and loudly recited poems and called for justice.

Zubayr b. ‘Abd al-Muttalib, uncle of the noble Prophet (s) and one of the elders and nobles of Quraysh was the first person who spoke of Hilf al-Fudul and invited people to it. Afterwards, some clans of Quraysh gathered in Dar al-Nudwa (which was the place for resolution and contract) and agreed to claim the rights of the oppressed from oppressors. Then, by the efforts of Zubayr b. ‘Abd al-Muttalib, they gathered in the house of ‘Abd Allah b. Jud’an Taymi, one of the elders of Quraysh. They soaked their hands in Zamzam water (and according to another report plunged their hands in soil) and they made a pact with each other that if any foreigner or anyone from Mecca is oppressed, they will help him to claim his rights from the oppressor and that they would prevent an oppressor from oppression, and prohibit from evil and help the needy in their daily sustenance.

The clans who participated from Quraysh in this pact were Bani Hashim, Bani Muttalib, children of ‘Abd Manaf, Bani Zuhra b. Kilab, Bani Taym b. Murra and Bani Asad b. ‘Abd al-‘Uzza b. Qusay. Bani Harith b. Fihr has also been mentioned, but there is no agreement on their presence in Hilf al-Fudul. At any rate, the excellence and pioneering in Hilf al-Fudul belonged to Bani Hashim.

Bani ‘Abd al-Shams and Bani Nawfal who were two clans from ‘Abd Manaf exited from this pact, because this pact was formed against Bani Umayya and their allies ‘As b. Wa’il. Some historians have said that the clans participating in Hilf al-Fudul were the same clans who previously participated in Hilf al-Mutayyibin.

== The Prophet’s (s) Opinion about this Pact ==

Hilf al-Fudul was the most honorable and noble pact which existed among Arab until then. It is narrated from the Prophet (s) that after beginning his mission, he (s) said, “(together with my uncles) I witnessed a pact in the house of ‘Abd Allah b. Jud’an which I would not like to betray it even if all red-hair camels are given to me and if today I am invited to it, I would accept.”

Since Hilf al-Fudul was to support and claiming the rights of the oppressed against oppressors, Islam approved and confirmed it and even reinforced it.

This pact maintained its significance even after Islam. The second caliph regarded participation in Hilf al-Fudul a criterion for superiority of different tribes for receiving more provisions and budget.

Participation in Hilf a-Fudul was regarded an honor. In one of the trips of Mu’awiya to Medina, ‘Abd Allah b, Zubayr told him that he was with Imam al-Haasan (a) in Hilf al-Fudul and if one day Imam (a) asks him for help against Mu’awiya, he would help him, but Mu’awiya mocked his claim about participation in Hilf al-Fudul and rejected it.

After the martyrdom of Imam al-Hasan (a), when according to his will, Imam al-Husayn (a) wanted to bury him beside the grave of the Prophet (s), Umayyads opposed it and he (a) recourse to Hilf al-Fudul and some tribes prepared to help him , but he (s) withdrew from taking action.

Also, when Walid b. ‘Utaba b. Abi Sufyan, the Umayyad governor of Medina (ruling 57-60 AH & 61-62 AH) did injustice towards Imam al-Husayn (a) regarding a property or state which belonged to Imam (a) and Imam (a) threatened him that if he does not do justice towards Imam (a), he (a) will take his sword and will call people to Hilf al-Fudul. Following that, some people expressed readiness for supporting Imam al-Husayn (a) and Walid inevitably gave him his rights.

Hisham b. Muhammad b. Sa’ib Kalbi (d. 204 AH) wrote a book called Hilf al-Fudul.