{"id":5074,"date":"2021-08-24T12:40:55","date_gmt":"2021-08-24T12:40:55","guid":{"rendered":"http:\/\/dummy.xtemos.com\/woodmart2\/?page_id=5074"},"modified":"2025-10-26T04:00:20","modified_gmt":"2025-10-26T01:00:20","slug":"history","status":"publish","type":"page","link":"https:\/\/hilfalfudul.org\/en\/history\/","title":{"rendered":"History"},"content":{"rendered":"
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THE HISTORY OF HILFUL FUDUL<\/h4>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\n\t\t\t\n\t\t\t\n\t\t<\/div>\n\t\t\n\t\t
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Mecca was the home of the Quraysh, the most honorable tribe of the Arabs, and stood ahead of other Arab cities through its thriving trade. It was also considered more sacred as it hosted the Kaaba. Each year, many people visited Mecca for trade and pilgrimage to the Kaaba, strengthening its power and prosperity.\n\nDuring the Age of Ignorance (Jahiliyyah), murders frequently occurred among the Arabs, and never-ending blood feuds led to the extinction of entire generations. The Fijar War had just ended; blood had been shed among the tribes, and fierce battles had taken place. This only deepened the hostility between the Arabs. Even the smallest disagreements could spark wars between families and tribes, resulting in endless cycles of vengeance.\n\nIn such turmoil, Mecca was not a safe place for foreign merchants. There was no security for life or property, nor any sense of justice or law. The goods of foreigners were being plundered, and they had no means to reclaim their rights. The weak and powerless were subjected to all kinds of oppression and had no way to resist.<\/strong><\/p>\n

As a natural consequence of these endless bloody wars, some Arab tribes made pacts (hilf) among themselves to protect life, property, and honor, to put an end to the ongoing conflicts, and to establish certain social and political regulations among the tribes. In other words, after continuous wars, forming such alliances became inevitable.\n\nTo become stronger against enemies and at least establish a solid defense, small and weak tribes would unite to form alliances as a single tribe. Due to the domination and exploitation of weaker tribes by stronger ones, many small tribes joined with larger, more powerful ones, thereby sharing their rights and responsibilities.\n\nFurthermore, several different tribes created pacts to act together in case of any attack or injustice against them. Thus, a system based on mutual protection, assistance, and support among tribes was established. In this way, intertribal solidarity emerged \u2014 tribes supported one another, and some came under the protection and authority of stronger tribes.<\/strong><\/p>\n

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One of the alliances made among the Arab tribes for the reasons mentioned above was the Hilf al-Fudul Pact. This agreement was established 33 years before the Hijra (according to some reports, 18 or 28 years before), following the Fijar Wars.\n\nThere are various narrations regarding the events that led to the formation of the Hilf al-Fudul organization. Below, we will mention only one of these accounts.<\/strong><\/p>\n<\/div>\n<\/div>\n

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ChatGPT:\n\nDuring Dhul-Qa'dah, one of the four sacred months in which fighting was forbidden, a merchant from the Zubayd tribe of Yemen came to Mecca to sell his goods. \u2018As ibn Wa\u2019il from the Sahm tribe bought the goods but neither paid for them nor returned the merchandise.\n\nLeft helpless, the merchant went to the Banu Sahm tribe \u2014 the buyer\u2019s own tribe \u2014 to seek help. However, instead of assisting him, they insulted him. Every door he knocked on in search of justice was slammed in his face. Desperate, the man finally approached the Quraysh, one of Mecca\u2019s most prominent tribes, but they too refused to help him.<\/strong><\/p>\n<\/div>\n<\/div>\n

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Realizing that this was not the way to reclaim his goods, the merchant noticed that the Quraysh were gathered near the Kaaba for a meeting. He then climbed Mount Abu Qubays, a hill overlooking the Kaaba and central to Mecca\u2019s public life, and loudly recited a poem expressing his grievance and the injustice he had suffered:<\/strong><\/p>\n<\/div>\n<\/div>\n

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\u064a\u064e\u0627 \u0622\u0644\u064e \u0641\u0650\u0647\u0652\u0631\u064d \u0644\u0650\u0645\u064e\u0638\u0652\u0644\u064f\u0648\u0645\u064d \u0628\u0650\u0636\u064e\u0627\u0639\u064e\u062a\u064f\u0647\u064f * \u0628\u0650\u0628\u064e\u0637\u0652\u0646\u0650 \u0645\u064e\u0643\u064e\u0651\u0629\u064e \u0646\u064e\u0627\u0626\u0650\u064a \u0627\u0644\u062f\u064e\u0651\u0627\u0631\u0650 \u0648\u064e\u0627\u0644\u0646\u064e\u0651\u0641\u064e\u0631
\n\u0650 \u0648\u064e\u0645\u064f\u062d\u0652\u0631\u0650\u0645\u064d \u0623\u064e\u0634\u0652\u0639\u064e\u062b\u064d \u0644\u064e\u0645\u0652 \u064a\u064e\u0642\u0652\u0636\u0650 \u0639\u064f\u0645\u0652\u0631\u064e\u062a\u064e\u0647\u064f * \u064a\u064e\u0627 \u0644\u064e\u0644\u0631\u0650\u0651\u062c\u064e\u0627\u0644\u0650 \u0648\u064e\u0628\u064e\u064a\u0652\u0646\u064e \u0627\u0644\u0652\u062d\u0650\u062c\u0652\u0631\u0650 \u0648\u064e\u0627\u0644\u0652\u062d\u064e\u062c\u064e\u0631\u0650
\n\u0650\u0646\u064e\u0651 \u0627\u0644\u0652\u062d\u064e\u0631\u064e\u0627\u0645\u064e \u0644\u0650\u0645\u064e\u0646\u0652 \u0645\u0627 \u062b\u062b\u062a \u0643\u064e\u0631\u064e\u0627\u0645\u064e\u062a\u064f\u0647\u064f \u0648\u064e\u0644\u064e\u064e\u0627 \u062d\u064e\u0631\u064e\u0627\u0645\u064e \u0644\u0650\u062b\u064e\u0648\u0652\u0628\u0650 \u0627\u0644\u0652\u0641\u064e\u0627\u062c\u0650\u0631\u0650 \u0627\u0644\u0652\u063a\u064f\u062f\u064e\u0631\u0650<\/h2>\n

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\u201cO tribe of Fihr! Come to the aid of an oppressed man who has lost his trade goods in the heart of Mecca \u2014 far from his home and tribe \u2014 while in a state of ihram, bareheaded, and unable to complete his \u2018umrah!\n\nO tribe of Fihr! Is it fitting to dwell under the protection of the Banu Sahm between the dwelling of Ishmael and the Black Stone \u2014 or to turn away while a pilgrim\u2019s property is taken and he is left destitute?\u201d1<\/sup> This poem awakened dormant consciences. At that moment, one of those gathered around the Kaaba stood up and tried to help the oppressed man, encouraging others to do the same. That man was Zubayr b. Abd al-Muttalib, the uncle of the Prophet Muhammad. With Zubayr\u2019s intervention, the Quraysh took the incident more seriously. Leading figures from the descendants of Fihr \u2014 Hashim, Muttalib, Zuhrah, Taym, and Harith \u2014 met in D\u0101r al-Nadwa, the place where Mecca was governed, to find a solution. They discussed the matter among themselves. The Mutayyib\u012bn said, \u201cBy God, if we take part in this, we will anger the Ahlaf.\u201d The Ahlaf replied, \u201cBy God, if we speak of this, we will anger the Mutayyib\u012bn.\u201d Then the Quraysh decided: \u201cLet us form the Hilf al-Fudul without the Mutayyib\u012bn and the Ahlaf.\u201d To plan what they would do, they arranged a meeting at the house of Abdullah ibn Jud\u2018an al-Taymi, who was considered one of Mecca\u2019s wealthiest, most respected, and oldest men from the Taym clan. The Banu Hashim, Banu Asad, Banu Zuhrah, and Banu Taym tribes attended. The Prophet Muhammad, then in his twenties, attended this meeting alongside his uncles. They then agreed among themselves to aid those\u2014whether Meccan or foreign visitors to Mecca\u2014who had suffered injustice, and to strive until the oppressed recovered their rights from the oppressor. Three respected men from the Jurhum tribe \u2014 Fadl ibn Fadala, Fadl ibn Wada\u2018a, and Fadl ibn Harith \u2014 had earlier made a similar agreement to help victims of oppression, protect the rights of the weak, and uphold justice. That earlier pact by men named Fadl so closely resembled the agreement made at Abdullah ibn Jud\u2018an\u2019s house that, to honor its memory, the new pact was called \u201cHilf al-Fudul\u201d \u2014 the Pact of the Fadls, the Pact of the Virtuous, the Oath of the Righteous. The Pact of the Virtuous attracted great attention in Mecca. It is even famous that Utbah ibn Rabi\u2018ah, Abu Sufyan\u2019s father-in-law, was deeply saddened for having been unable to join; he reportedly said, \u201cHad they told me to abandon my family and cut off my lineage to join this assembly, I would have done it.\u201d<\/strong><\/p>\n

The main points of the pact and the oath that were made are as follows:<\/p>\n\t\t<\/div>\n\t\t\n\t\t

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  • \n\t\t\t\t\t<\/span>\n\t\t\t\t\tWhether the oppressed person is a resident of Mecca or a visitor from outside, they will be supported until their right is restored and justice is taken from the oppressor.<\/span>\n\t\t\t\t\t\t\t\t\t<\/li>\n\t\t\t\t\t\t\t\t\t\t\t
  • \n\t\t\t\t\t<\/span>\n\t\t\t\t\tWe shall remain steadfast in this covenant until the seas run dry enough to wet only a single hair, as long as Mount Hira and Mount Thabir stand in their places, and until the act of istilam \u2014 touching or saluting the Black Stone during the circumambulation of the Kaaba \u2014 ceases to exist.<\/span>\n\t\t\t\t\t\t\t\t\t<\/li>\n\t\t\t\t\t<\/ul>\n\t\t\t\t
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    It is reported that after this pact was made, those who participated drank the sacred water used to wash the Black Stone (al-Hajar al-Aswad) as a symbol of their oath.3<\/sup> What makes Hilf al-Fudul significant is not only that it was founded to secure justice against injustices in Mecca, but also that Prophet Mu\u1e25ammad declared\u2014after his mission had come to him\u2014that he would still join Hilf al-Fudul if it were convened today. Yes, one of those present when the oath was taken was Mu\u1e25ammad, who had not yet received prophethood. He was still in his twenties and the youngest among them. His compassion, mercy, virtue, and nobility led him to support the effort to eliminate such oppression. Indeed, after his prophethood he expressed his pleasure at having been part of that assembly and said: \u201cI was present at the oath made in the house of Abdullah ibn Jud\u2018an with my uncles; to my mind that oath is dearer than owning red-haired camels! Even now, in the age of Islam, if I were called to it I would respond.\u201d14<\/sup> ChatGPT:\n\nHe said. Let us conclude this topic with a few verses composed by Zubayr ibn \u2018Abd al-Muttalib, the one who took the first step toward the Hilf al-Fudul agreement:\n\n\u201cThe virtuous men made a pact in the heart of Mecca\nthat no tyrant would be allowed to dwell therein.\nWhat they agreed upon and pledged\nwas that both the resident and the pilgrim would be safe from oppression.\u201d5<\/sup><\/strong><\/p>\n<\/div>\n<\/div>\n

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    The Activities and Conclusion of Hilf al-Fudul<\/h4>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\n\t\t\t\n\t\t\t\n\t\t<\/div>\n\t\t\n\t\t\t\t
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    Hilf al-Fudul began its activities in line with the apparent reason for its founding. Its first action was to recover the money owed to the merchant from Zubayd, taken unjustly by \u02bfAs ibn Wa\u02beil. However, this was not the only act carried out by the organization. The tribes that took part in this pact consistently stood against all forms of injustice and oppression.\n\nDuring the Age of Happiness (the era of the Prophet), on several occasions when injustices occurred, Hilf al-Fudul intervened to ensure that rights were restored to their rightful owners, thereby preventing acts of tyranny.<\/strong><\/p>\n<\/div>\n<\/div>\n

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    Hilf al-Fudul must have left such a deep impression on society that even during the Umayyad period it continued to be invoked as a reference for justice and the protection of rights. Both Mu\u02bfawiya and his governor in Medina, Walid ibn \u02bfUtbah, were reminded of Hilf al-Fudul during disputes with Imam Husayn, particularly when injustices were attempted against him. The mention of Hilf al-Fudul in these events shows that its spirit \u2014 defending the oppressed and upholding justice \u2014 remained a moral standard long after its founding.6<\/sup> Even the mere mention of its name was enough to deter injustice and prevent acts of oppression.<\/strong><\/p>\n<\/div>\n<\/div>\n

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    This organization, whose influence grew day by day, made a highly significant contribution to establishing a secure commercial environment in Mecca. No new members were admitted to Hilf al-Fudul. After the era of the Four Caliphs, its remaining members gradually passed away. With the establishment of the Islamic state in Medina, formal institutions were founded to ensure justice and security. Over time, as its members died, the organization eventually lost its activity and ceased to function.<\/strong><\/p>\n<\/div>\n<\/div>\n

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    1<\/sup> Ibn Kathir, al-Bid\u0101yah vol. 2, p. 356<\/p>\n

    2<\/sup> Ibn Hisham, al-S\u012brat al-Nabawiyya, Beirut 1992, p. 103; Ibn Sa'd, Tabak\u0101t al-Kubr\u0101, D\u0101ru al-Qutub, Beirut 1990,<\/p>\n

    s. 103; Muhammad Hamidullah, \u201cH\u0131lfu'l-Fud\u00fbl\u201d, T\u00fcrkiye Diyanet Vakf\u0131 \u0130slam Ansiklopedisi, vol. 18, \u0130stanbul 1998,<\/p>\n

    s. 31-32; As\u0131m K\u00f6ksal, History of Islam, \u015eamil, Istanbul 1987, p. 134.<\/p>\n

    3<\/sup> Isfahani, Egani, XVII\/290.<\/p>\n

    4<\/sup> Ibn Kath\u012br, al-Bid\u0101ya, vol. 2, p. 295; Ibn Hish\u0101m, \u2018Abd al-Malik, al-S\u012brat al-Nabawiyya, (I-IV), ed. Mustafa Sekka et al. Beirut, 1992, I, 111; Ibn Sa'd, Muhammad, al-Taba'at al-Kubr\u0101, I, 129; Ibn Hab\u012bb, Muhammad b. Hab\u012bb al-Baghd\u0101d\u012b, Kitab al-Munammak f\u012b Ahbari Quraysh, ed. Khurshid Ahmad Farouk, Beirut, 1985, p. 53; al-Bayhaqi, Ab\u016b Bakr Ahmad b. Husayn, Del\u0101'il al-Nub\u016bwwa wa Marifat al-Ahwali sahib al-Shar\u012b'a, I-VII, ed. by Abdulmuti\u2019, Kalaj\u012b, Beirut, 1985, VI, 596; al-Su\u1e25ayl\u012b, Abu'l-Q\u0101sim \u2018Abd al-Ra\u1e25m\u0101n b. \u2018Abdill\u0101h, al-Rawdu'a. \u2018Abdill\u0101h, al-Rawdu'l-Unuf f\u012b Tafs\u012bri S\u012brat al-Nabawiyyi li Ibn Hish\u0101m, I-II, ed. Abdurra\u00fbf Sa'd, Egypt, 1971, I, 158; Ibn al-Jawz\u00ee, Abu'l-Faraj Abdurrahman, al-Wafa bi Ahwali al-Mustafa, I-II, ed. Mustafa 'Abdu'l-Wahid, Egypt, 1922, I, 137; Abu'l-Faraj al-Isfahani, Kitab al-Aghan\u012b, XVII, 211-212-215; Ibn al-Asir, ('Izzudd\u012bn Abu'l-Hasan 'Ali), al-K\u0101mil f\u012b al-Tar\u012bh, I-XIII, ed. C. J. Tornberg, Leiden, 1853-1867, II, 41.<\/p>\n

    5<\/sup> Suhayli, I\/157; Ibn Kathir, I-II\/697 Ibn al-Asir narrates that this poem was sung by 'Amr b. 'Awf for the contract of the Fadls of Jurhume. Kamil, I\/473; Eser, p. 321<\/p>\n

    6<\/sup> Ibn Hisham, I\/111; Isfahani, Egani, XVII\/295, 297-298; Ibn al-Asir, Kamil, I\/474; Ibn Kathir, I-II\/698; Eser, p. 323. In time, it lost its effectiveness with the deaths of its members.<\/p>\n<\/blockquote>\n

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    1<\/sup><\/p>\n\n\t\t<\/div>\n\t<\/div>\n<\/div><\/div><\/div><\/div>\n\n

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