Hilf al-Fudul
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Hilf al-Fudul (Arabic: حلف الفضول) was an alliance or confederacy created in Mecca in the year 590 AD,[1] to establish justice for all through collective action, especially for those who where not under the protection of any clan. Because of Muhammad's role in its formation, the alliance plays a significant role in Islamic ethics. Because fudul commonly means "virtuous" the alliance is often translated as League of the Virtuous.[2]
Historical background
The pact, or hilf in arabic, take place at the return of the Fijar War, the battle take place in the montht of Shawwal month and the Hilf al-Fudul in the following Dhu l-Qa'da. Montgomery Watt note that the result of the war was the control of the the commercial road between Yemen and Al-Hirah by the Meccans. [3]
Martin Lings note the historical importance of a justice system in Mecca. In the years preceding the pact, the Quraysh were involved in intermittent conflicts. The war, as usual, was a result of an unsettled murder. The effect was growing discontent with the form of justice that required sacrilegious war. Many Quraysh leaders had travelled to Syria, where they found relative justice prevailed. Similar conditions also existed in Abyssinia. No such system, however, existed in Arabia.[4]
The principle of hilf was set previously by Hashim ibn Abd Manaf as a way to set up new alliances between merchants of similar power, were they Meccans or strangers, which allowed to form alliance outside of Mecca and modify the balance of power in trade inside Mecca. Hilf sometimes resulted in formation of new tribes, as it happens with the Banu Fihr. [2] Those transformations reshaped the traditional tribe socialisation and the social relations in Mecca. [5]
The Trigger
A Yemeni merchant from Zabid had sold some goods to al-As ibn Wa'il al-Sahmi (the father of Amr ibn al-As). Having taken possession of the goods, the Qurayshi refused to pay the agreed price, knowing that the merchant had no confederate or kinsman in Mecca whom he could count upon for help. The Yemeni merchant, instead of letting it pass, appealed to the Quraysh to see that justice was done.[4] But due to al-As ibn Wa'il's preeminent place among the Quraysh, they refused to help the Yemeni merchant. So the merchant went to the mountain Abi Qays to recite poems asking for justice.
Formation
Al-Zubayr ibn ‘Abd al-Muttalib, Muhammad's uncle, is believed to have been the first to call for a pact.[6] A few clans met in Dar al Nadwa, a building north of the Kaaba, the gathering place of the clan's leader (malaʾ), where they decided to take defense of the Yemeni merchant and recover his loss. A meeting was hosted at the house of Abd Allah ibn Jad'an.[7] At the meeting, various chiefs and members of tribes pledged to assist anyone who was treated unjustly, to collectively intervene in conflicts to establish justice and to defend people who were foreigners in Mecca or who were not under the protection of a clan:[8]
To make the pact imperative and sacred, the members went into the Ka'aba and poured water into the receptacle so it flowed on the black stone. Thereupon each man drank from it. Then they raised their right hands above their heads to show they would stand together in this endeavor.[4] The pact was written and placed inside the Ka'aba, the place where the participants believed it would be under the protection of God.[9]
That pact also marked the beginning of some notion of justice in Mecca, which would be later repeated by Muhammad when he would preach Islam.[10] Another aspect of the pact was that it would open up the Meccan market to Yemenite merchants, who were hitherto excluded.[11]
The Clans involved
The following clans joined this pacte : Banu Hashim, Banu Zuhra, Banu Muthalib, Asad and Banu Taym. Montgomery Watt note the continuity with the precedent conflict for Qusay's succession. It opposed the same clans, grouped in hilf al Muthayyabun, to the Banu Makhzum and the Banu Sahm, who grouped in the Ahlaf. At the exception of the Banu Nawfal and the powerful 'Abd Shams (Banu Umayya), whose success make them now closer to the Ahlaf.
For M. Watt, with the control of the trade road with the Yemen by Makhzum and 'Abd Shams following the Fijar war, the lesser clans was going to be excluded of commerce with that country if Yemeni merchants stopped to come to Mecca. Which would explain the necessity for them to defend the Yemeni merchant. He also note that the same clans will still be in conflict until the Battle of Badr, where all Meccans leader belonged to the clans opposed to hilf al fudhul.[2][12]
Legacy
Among the members who agreed to the terms of the pact was Muhammad. Later on, after proclaiming Islam, Muhammad still acknowledged the validity and value of the pact, despite most of its members being non-Muslim.[8] Abu Bakr is also said to have agreed to this pact.[8] This presumption is based on the fact that Abdullah ibn Jada'an, whose house was the venue for this pledge, was Abu Bakr's fellow clansman.[13] Amongst the clans, Banu Hashim, Banu Zuhra and Banu Taym participated in its formation. Neither the Banu Nawfal, nor the powerful Banu Umayya took part in it.[2]
In the time of the first Umayyad caliph Mu'awiya, the governor of Medina al-Walid ibn Utba ibn Abi Sufyan ('Abd Shams), who was a nephew of the caliph, committed an injustice to Husayn ibn Ali. Husayn threatened to take the case to the members of Hilf al-Fudul. As influential Meccans like Abd Allah ibn al-Zubayr (Assad), al-Miswar ibn Makhrama (al-Zuhri) and Abd al-Rahman ibn Awf (al-Taymi) swore to help Husayn in agreement with the pact, the Umayyad governor stepped back, afraid of the possible consequences.[14] · [15]
Islamic ethics
Anas Malik sees the pact as an example of libertarianism in Islam,[16] and Anthony Sullivan considers it as a support for Muslim democrats.[17]
The pact holds significance in Islamic ethics. According to Anthony Sullivan, the pact represents Islam's interest in human rights and protection of such rights.[17] Muhammad, later as a Muslim, accepted the substance of the agreement made by primarily non-Muslims. Tariq Ramadan draws three principles from this:[8]
- Islam embraces values derived from the human conscience, that are outside of the Islamic tradition. This is because Muhammad had acknowledged a pact before revelation, in the pre-Islamic era.
- Islam acknowledges the righteousness of non-Muslims. In this case, the non-Muslims had defended justice and the oppressed.
- Islam, instead of building allegiance to a closed community, requires allegiance to a set of universal principles. The message of Islam is not a closed value system, or at variance or conflict with other value systems.
See also
References
- ^ Guraya, Muhammad Yusuf (1979). "JUDICIAL INSTITUTIONS IN PRE-ISLAMIC ARABIA". Islamic Studies. 18 (4): 338. ISSN 0578-8072.
- ^ a b c d Ibrahim, Mahmood (Aug. 1982). "Social and Economic Conditions in Pre-Islamic Mecca." International Journal of Middle East Studies, 14(3): 355. Cambridge University Press
- ^ Watt, W. M. Muhammad: Prophet and Statesman. Oxford University Press
- ^ a b c Lings, Martin (1983). Muhammad: His Life based on the earliest Sources. p. 31-2
- ^ TWolf, Eric R. "The social organization of Mecca and the origins of Islam." Southwestern Journal of Anthropology 7.4 (1951)
- ^ OBAIDULLAH FAHAD (2011). "Tracing Pluralistic Trends in Sīrah Literature: A Study of Some Contemporary Scholars". Islamic Studies. 50 (2): 221. JSTOR 41932590.
- ^ Najeebabadi, Akbar Shah. The History of Islam. Darussalam publishers. p. 101
- ^ a b c d Ramadan, Tariq (2007). In the footsteps of the prophet. p. 20-2
- ^ Chelhod, Joseph (Nov. 1991). "La foi jurée et l'environnement désertique." Arabica, 38(3): 301.
- ^ Peterson (2006), p. 43
- ^ Watt, W. M. Muhammad: Prophet and Statesman. Oxford University Press. p. 9
- ^ M. Watt, Muhammad in Mecca, 1953
- ^ Khalifa Abu Bakr. "Before and after Conversion to Islam."
- ^ Caetani, Annali del Islam, paragraphes 146 et 147 et notes
- ^ By M Th Houtsma. E.J. Brill's First Encyclopaedia of Islam, 1913-1936. p. 307
- ^ Malik, Anas. The Case for Minarchist Libertarian Political Islam Archived 2008-03-11 at the Wayback Machine. Presented at Yale University’s Critical Islamic Reflections conference.
- ^ a b Sullivan, Antony T. Islam, America, and the political economy of liberty