Chapter 62: BATTLES OF HILF AL FUDUL- The Event that happened before Muhammad chosen to be a Prophet.

The Ḥarb al-fijār, the sacrilegious war, took place during the reign of al-Nuʿmān III (580-602 CE) who irrigated Quraysh, the controller of the trade route, by making the Hawazin tribe take care of his trade from Iraq to Ukaz. That made Quraysh take revenge and it became a long battle between the two parties that lasted for 4 years. It takes its name from the fact that its battles took place during the sacred months.

The leader of Quraysh and Kanana was Harb ibn Omayah, one of their elders and their most respected one.  Rasulullahﷺ was present in this battle; he used to collect and prepare the arrows that were thrown during the encounter.

Hilf al-Fudul (Arabic: حلف الفضول‎) was an alliance or confederacy created by the Makkans in the year 590 AD, to establish justice for all through collective action, even for those who had no connections to the powerful. Following the Fijar War, the Quraysh realized that the deterioration of their state and the loss of Makkah’s prestige in Arabia were the results of their inability to solve disagreements, creating internal division.

A Yemeni merchant from Zabid had sold some goods to a notable member of the clan of Sahm. Having taken possession of the goods, the man from Sahm refused to pay the agreed price. The wrongdoer knew very well that the merchant had no confederate or kinsman in Makkah, whom he could count upon for help. But the merchant, instead of letting it pass, appealed to the Quraysh to see that justice was done. In response, a meeting was hosted at the house of Abdullah ibn Jada’an. At the meeting, various chiefs and members of tribes pledged to: respect the principles of justice, and collectively intervene in conflicts to establish justice.

Among the members who agreed to the terms of the pact was  Rasulullahﷺ. Later on, after proclaiming Islam,  Rasulullahﷺ still acknowledged the validity and value of the pact, despite most of the members being non-Muslim, as it set an example of democracy.

Clashes that repeatedly occurred between Arab tribes during the forbidden months were referred to in general as the Fijar Battles. There are four such battles known to have taken place during the Age of Ignorance, the last one being between the tribes of Quraysh and Banu Qinanah (Jews), in which the future  Rasulullahﷺ, still twenty years of age at the time, also took part but without shedding any blood; he merely collected the stray arrows shot by the enemy and handed them to his uncles.

The battle came to an end in the month of Zulqadah, one of the months deemed holy by Arabs. Not long after, a Yemenite tradesman from the tribe of Zubayd arrived in Makkah to sell his goods. The Makkan, Âs ibn Wâil, one of the richest tradesmen of the town, purchased the goods brought by the man but did not pay the price he had promised. Helpless, the poor man asked the help of the strong clans Abd’ud-Dâr, Mahzûm, Jumâh, Sahm, and Adiyy ibn Kâ’b tribes, but to no avail. They even scolded him for seeking his rights.

Unable to find help in resolving the problem, the embittered Yemenite trader climbed the hill of Abu Qubays near the Kaabah and recited a poem, which began with the words ‘O Sons of Fihr’, referring to the reputed forefather of the Makkans, explaining the injustice he had suffered at the hands of As ibn Wail, calling out for the help of Makkans who had gathered around the Kaabah at that time. The first man making a move to help was Zubayr,  Rasulullahﷺ’s uncle, who organized a meeting at the house of Abdullah ibn Jud’an, attended by many notables of Makkans.

There, they made a solemn pledge to defend and restore the rights of anyone, beginning with the Yemenite, who suffers any injustice within the borders of Makkah, and to struggle against tyrants on behalf of the weak, “as long as mounts Hira and Sabir stood in their places and until there was enough water left in seas to moist a single strand of hair.”

The newly founded society remained strong even after they successfully regained the rights of the Yemenites from Âs ibn Wâ’il and remained on its feet to help the victims of injustice thereafter, trying its utmost to restore justice among people.

Being entrenched in justice and based on helping the weak, the Battle of Hilf’ul-Fudûl was the only society that  Rasulullahﷺ - supported during the Age of Ignorance, remembering the society with sympathy long after his Prophethood:

“I was present with my uncles at the house of Abdullah ibn Jud’ân when the Hilf’ul-Fudûl was established. So satisfied was I with it that being given red camels (the most prized Arab commodity at the time) in its place could not have satisfied me more. If I were invited to participate in such a society even today, I would certainly accept the offer without hesitation.” 

COOPERATION WITH ALL HUMANITY FOR JUSTICE IN HILF AL-FUDUL

Islam calls for Muslims and non-Muslims to cooperate with one another in good deeds, justice, and mutual benefit for humanity.

The precedent for this cooperation is the alliance of al-Fudul (Hilf al-Fudul), a pre-Islamic pact of justice made by the people of Makkah in which they pledged to support an oppressed person no matter what tribe he was from.  Rasulullahﷺ spoke highly of this pact and made clear that he would support any similar pact with non-Muslims after the advent of Islam.

Talha ibn Abdullah, رضي الله عنه, reported:  Rasulullahﷺ  said:

لَقَدْ شَهِدْتُ فِي دَارِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ حِلْفًا مَا أُحِبُّ أَنَّ لِيَ بِهِ حُمْرَ النَّعَمِ وَلَوْ أُدْعَى بِهِ فِي الإِسْلامِ لأَجَبْتُ

Certainly, I had witnessed a pact of justice in the house of Abdullah ibn Jud’an that was more beloved to me than a herd of red camels. If I were called to it now in the time of Islam, I would respond.

Source: Sunan Al-Kubra 12114, Grade: Sahih li ghayri

In another narration, رضي الله عنه, said:

لَقَدْ شَهِدْتُ فِي دَارِ ابْنِ جُدْعَانَ حِلْفًا لَوْ دُعِيتُ إِلَيْهِ فِي الْإِسْلَامِ لَأَجَبْتُ تَحَالَفُوا أَنْ تُرَدَّ الْفُضُولُ عَلَى أَهْلِهَا وَأَلَّا يَعُزَّ ظَالِمٌ مَظْلُومًا

Certainly, I had witnessed a pact of justice in the house of Abdullah ibn Jud’an which, if I were called to it now in the time of Islam, I would respond. Make such alliances in order to return rights to their people, that no oppressor should have power over the oppressed.

Source: al-Dalāʼil fī Gharīb al-Ḥadīth 243, Grade: Sahih

Ibn Hisham describes the nature of this pact, saying:

فَتَعَاقَدُوا وَتَعَاهَدُوا عَلَى أَنْ لَا يَجِدُوا بِمَكَّةَ مَظْلُومًا مِنْ أَهْلِهَا وَغَيْرِهِمْ مِمَّنْ دَخَلَهَا مِنْ سَائِرِ النَّاسِ إلَّا قَامُوا مَعَهُ وَكَانُوا عَلَى مَنْ ظَلَمَهُ حَتَّى تُرَدَّ عَلَيْهِ مَظْلِمَتُهُ

They promised and pledged that they would not find any oppressed person among their people or among anyone else who entered Makkah except that they would support him. They would stand against whoever oppressed them until the rights of the oppressed were returned.

Source: al-Sīrah al-Nabawīyah 1/123

In Islam, justice is the universal right of all human beings regardless of their race, religion, or gender. It is one of the most fundamental purposes and objectives of Islamic law (maqāṣid al-sharīʻah).

Ibn Al-Qayyim writes:

قَدْ بَيَّنَ سُبْحَانَهُ بِمَا شَرَعَهُ مِنْ الطُّرُقِ أَنَّ مَقْصُودَهُ إقَامَةُ الْعَدْلِ بَيْنَ عِبَادِهِ وَقِيَامُ النَّاسِ بِالْقِسْطِ فَأَيُّ طَرِيقٍ اُسْتُخْرِجَ بِهَا الْعَدْلُ وَالْقِسْطُ فَهِيَ مِنْ الدِّينِ وَلَيْسَتْ مُخَالِفَةً لَهُ

Allah the Exalted has made clear in his law that the objective is the establishment of justice between His servants and fairness among the people, so whichever path leads to justice and fairness is part of the religion and can never oppose it.

 Source: al-Ṭuruq al-Ḥikmīya 13

Since justice is a universal right, Islam encourages Muslims to cooperate with non-Muslims in agreements like the Hilf al-Fudul in order to protect people from injustice, return the rights of the oppressed, and perform any kind of charitable work that benefits humanity as a whole.

Allah said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Cooperate in righteousness and piety, and do not cooperate in sin and aggression.

Surat Al-Ma’idah 5:2

Ibn Kathir comments on this verse, saying:

يَأْمُرُ تَعَالَى عِبَادَهُ الْمُؤْمِنِينَ بِالْمُعَاوَنَةِ عَلَى فِعْلِ الْخَيْرَاتِ وَهُوَ الْبَرُّ وَتَرْكِ الْمُنْكِرَاتِ وَهُوَ التَّقْوَى وَيَنْهَاهُمْ عَنِ التَّنَاصُرِ عَلَى الْبَاطِلِ وَالتَّعَاوُنِ عَلَى الْمَآثِمِ وَالْمَحَارِمِ

Allah the Exalted commands his faithful servants to cooperate in good deeds, which is righteousness (birr), and to avoid evil deeds, which is piety (taqwa). He prohibits them from supporting one another in falsehood and cooperating in sinfulness and unlawfulness.

Source: Tafsīr al-Qurʼān al-Karīm 5:2

Some of the pre-Islamic alliances were nullified by Islam, such as those that were based upon vulgar tribalism, sin, and transgression. However,  Rasulullahﷺ continued to make pacts based upon justice well after the emigration to Madinah.

Asim reported: I said to Anas ibn Malik,رضي الله عنه that  Rasulullahﷺ, declared there was no pact in Islam. Anas, رضي الله عنه, said:

قَدْ حَالَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ قُرَيْشٍ وَالْأَنْصَارِ فِي دَارِي

Rasulullahﷺ  ,  made a pact between the Quraish and the Ansar in my house.

Source: Sahih Bukhari 5733, Grade: Sahih

 An-Nawawi comments on this tradition, saying:

الْمَنْفِيُّ حِلْفُ التَّوَارُثِ وَمَا يَمْنَعُ مِنْهُ الشَّرْعُ وَأَمَّا التَّحَالُفُ عَلَى طَاعَةِ اللَّهِ وَنَصْرِ الْمَظْلُومِ وَالْمُؤَاخَاةِ فِي اللَّهِ تَعَالَى فَهُوَ أَمْرٌ مُرَغَّبٌ فِيهِ

The inherited pacts and what the law prohibits have been annulled. As for a pact in obedience to Allah, supporting the oppressed, and brotherhood for the sake of Allah, then it is a matter to be desired.

Source: Fatḥ al-Bārī 5733

In another tradition, Rasulullahﷺ, explicitly confirmed that all pre-Islamic and non-Islamic alliances based upon justice and charity, such as the Hilf al-Fudul, are upheld and strengthened by Islam.

Ibn Abbas,رضي الله عنه, reported: Rasulullahﷺ said:

كُلُّ حِلْفٍ كَانَ فِي الْجَاهِلِيَّةِ لَمْ يَزِدْهُ الْإِسْلَامُ إِلَّا شِدَّةً أَوْ حِدَّةً

Every pact from the time of ignorance is not increased by Islam except in strength and affirmation.

Source: Musnad Ahmad 2904, Grade: Sahih

 Zuhrah said:

حِلْفٌ كَحِلْفِ الْفُضُولِ وَكَانَ حِلْفُهُمْ أَنْ لَا يُعِينَ ظَالِمٌ مَظْلُومًا بِمَكَّةَ

It is a pact such as the Hilf al-Fudul, in which they agreed not to help an oppressor over an oppressed person in Makkah.

Source: Fatḥ al-Bārī 2172

The classical scholars held that it is permissible for Muslims to cooperate and seek help from non-Muslims if there is a benefit in it and it involves no sin. In fact, Rasulullahﷺ told us a time would come when the Muslims would make peace with the Romans and cooperate against a common enemy.

Hassan ibn Atiyah, رضي الله عنه,, reported: Rasulullahﷺ said:

سَتُصَالِحُونَ الرُّومَ صُلْحًا آمِنًا وَتَغْزُونَ أَنْتُمْ وَهُمْ عَدُوًّا مِنْ وَرَائِكُمْ

You will make a secure peace with the Romans, and together you will fight an enemy from behind you.

Source: Sunan Abu Dawud 2767, Grade: Sahih

 An-Nawawi writes:

وَقَالَ الشَّافِعِيُّ وَآخَرُونَ إِنْ كَانَ الْكَافِرُ حَسَنَ الرَّأْيِ فِي الْمُسْلِمِينَ وَدَعَتِ الْحَاجَةُ إِلَى الِاسْتِعَانَةِ بِهِ اسْتُعِينَ بِهِ وَإِلَّا فَيُكْرَهُ

Ash-Shafi’ee and others said that if the unbelievers have good advice for the Muslims and there is a need for their help, then their help may be sought; otherwise it is disapproved.

Source: Sharḥ Ṣaḥīḥ Muslim 1871

The scholars relied upon the evidence of many instances in the life of Rasulullahﷺ, in which he sought the assistance of non-Muslims.

Ash-Shawkani writes:

وَأَبِي حَنِيفَةَ وَأَصْحَابِهِ أَنَّهَا تَجُوزُ الِاسْتِعَانَةُ بِالْكُفَّارِ وَالْفُسَّاقِ حَيْثُ يَسْتَقِيمُونَ عَلَى أَوَامِرِهِ وَنَوَاهِيهِ وَاسْتَدَلُّوا بِاسْتِعَانَتِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِنَاسٍ مِنْ الْيَهُودِ كَمَا تَقَدَّمَ وَبِاسْتِعَانَتِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِصَفْوَانَ بْنِ أُمَيَّةَ يَوْمَ حُنَيْنٌ وَبِإِخْبَارِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَنَّهَا سَتَقَعُ مِنْ الْمُسْلِمِينَ مُصَالَحَةُ الرُّومِ وَيَغْزُونَ جَمِيعًا عَدُوًّا مِنْ وَرَاءِ الْمُسْلِمِينَ

Abu Hanifa and his companions held that it is permissible to seek help from the unbelievers and sinners as long as they are adhering to the commands and prohibitions.

They used as evidence that Rasulullahﷺ, sought help from some people among the Jews as mentioned, he sought the help of Safwan ibn Umayyah at the battle of Hunain, and he reported that an alliance would be made between the Muslims and the Romans in which they would together fight an enemy from behind the Muslims.

Source: Nayl al-Awṭār 7/264

 Therefore, we should investigate many different ways in which we can cooperate with non-Muslims for a good cause. Today, our world is racked by violence from every direction, countless people live in grinding poverty, and our climate is threatened by pollution. These are issues that matter to all human beings regardless of their religion or ideology, as they put our collective future in danger. Hence, by forging international alliances to tackle these problems together, we can better serve Allah, our religion, and all of humanity at the same time.

Success comes from Allah, and Allah knows best.

(Ibn Kathîr, al-Bidâya, II, 295)

Source: Osman Nuri Topbaş, The Prophet Muhammed Mustafa the Elect, Erkam Publication

[1] Ibn Hishâm, I, 198; Ibn Saad, I, 126-128.

[2] Ibn Kathîr, al-Bidâya, II, 295-296; Ibn Saad, I, 128-129.