Table of Contents
The Setting of Makkah after the Fijar Wars
In the years before prophethood, Makkah was the religious and commercial heart of Arabia, yet it did not have a formal king or codified legal system. Conflicts were settled through tribal power, custom, and reputation. After the so‑called “Fijar Wars,” in which blood was shed even during the sacred months, many of the noble people of Quraysh began to feel that injustice, especially against the weak and the outsider, was growing too strong.
Merchants from far regions came to Makkah for trade, relying on the honor of Quraysh to protect them. When this honor was violated and the oppressed had no tribe strong enough to defend them, there was often no remedy. It was in this atmosphere that a remarkable agreement was made, remembered in history as “Hilf al‑Fudul,” and in this pact the young Muhammad ﷺ played an active role.
Meaning of “Hilf al‑Fudul”
The Arabic word “Hilf” means a pact, alliance, or covenant. “Al‑Fudul” has been explained in more than one way by the scholars of Seerah. Some said it refers to certain men in the early days of Arabia who were named “al‑Fadl,” and who used to stand for justice, so when later people agreed on a similar purpose, their pact was linked to that older memory. Others said it comes from the root “fa‑ḍala,” which carries the meaning of virtue and excellence, so the pact was named “Hilf al‑Fudul” as a “Pact of Virtuous Men” or a “Pact of Excellence.”
Whatever the exact origin of the name, all agree that it was a covenant whose central aim was to support the oppressed, defend their rights, and restrain injustice in Makkah. It was a pledge that rose above narrow tribal interests and focused on moral duty.
The Incident That Led to the Pact
The historians of Seerah mention that the immediate cause for Hilf al‑Fudul was the wrong done to a foreign merchant who came from outside Makkah. One well‑known report describes a man from the tribe of Zubayd, in Yemen, who brought merchandise to sell in Makkah. A powerful Makkan noble, usually identified as al‑‘Āṣ ibn Wāʾil, bought his goods but then refused to pay the agreed price.
The trader had no tribe in Makkah, so he stood near the Kaʿbah and called out to Quraysh, reciting lines of poetry in which he complained of the injustice and appealed to their sense of honor. His words shamed some of the noble men of Quraysh. A number of leaders, disturbed that such a wrong could be done in the shade of the Kaʿbah, realized that if this behavior spread, it would destroy the reputation of Makkah and the dignity that Quraysh claimed.
They decided that an organized agreement was needed so that no outsider or weak person would be left without protection.
The Gathering in the House of Abdullah ibn Jud‘an
In response, several clans of Quraysh gathered in the house of a respected elder, ‘Abdullah ibn Jud‘ān at‑Taymī. His home was chosen because he was known for generosity and hospitality, and it was a place where nobles could meet safely.
Among the clans that participated were Banu Hāshim, Banu al‑Muttalib, Banu Zuhrah, Banu Taym, and others from Quraysh who were known for honor and concern about justice. At this time the Prophet ﷺ was a young man, before revelation, living among his people. He attended this gathering along with the men of his clan Banu Hāshim.
They came together around a shared understanding that the situation in Makkah could not continue as it was. A measure was required that would bind the leading families to a clear commitment in defense of the oppressed.
The Terms and Spirit of the Pact
The men present in the house of ibn Jud‘ān agreed on a solemn covenant. They pledged by Allah that they would stand together as one hand against anyone who committed injustice in Makkah, whether that wrongdoer was from their own people or from another tribe. They agreed that they would support the oppressed until his right was returned to him.
The essence of their agreement can be summarized as a commitment:
To protect the stranger and resident in Makkah.
To ensure that anyone who was wronged in the city would receive justice.
To restrain any tyrant or oppressor who tried to use his power to deny rightful claims.
This pact did not change the entire structure of Makkan society, but it did put in place a moral alliance that could be appealed to when injustice occurred. It was a step toward a more principled social order, based not only on power but on the idea that even the weak and the outsider had rights that must be honored.
Hilf al‑Fudul was a pre‑Islamic pact, yet it was founded on principles that Islam later confirmed. It aimed to support the oppressed without asking about their tribe, status, or origin.
The Role of the Young Muhammad ﷺ
The young Muhammad ibn Abdullah ﷺ was present among those who made this covenant. He was not yet known as a prophet, but he was already known among Quraysh for honesty, truthfulness, and noble character. His attendance at Hilf al‑Fudul shows that from his youth he chose to stand with those who upheld justice and mercy.
He witnessed the oath that was taken, and he accepted its terms, becoming one of those who pledged to defend the oppressed. Biographers of the Prophet ﷺ relate that he later helped to enforce this agreement in practice. When a person was wronged in Makkah, those bound by the pact would rise to assist him, and the presence of Muhammad ﷺ among them ensured that he would be found on the side of fairness and truth.
This involvement was not a formal political office, but it was a moral engagement. It showed that he was willing, even before receiving revelation, to join actions that were in harmony with what Allah loves, such as supporting the weak and restraining oppression.
Later Praise of Hilf al‑Fudul by the Prophet ﷺ
Long after prophethood began, and after he had been sent with the final message, the Prophet ﷺ spoke about Hilf al‑Fudul in glowing terms. He did not dismiss what was good in the time before Islam; instead he affirmed it and used it as a lesson.
One famous report states that he said:
لَقَدْ شَهِدْتُ فِي دَارِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ حِلْفًا، مَا أُحِبُّ أَنَّ لِي بِهِ حُمْرَ النَّعَمِ، وَلَوْ دُعِيتُ بِهِ فِي الْإِسْلَامِ لَأَجَبْتُ
“I witnessed a pact in the house of Abdullah ibn Jud‘ān which I would not exchange for red camels, and if I were called to (such a pact) in Islam, I would respond.”
This hadith has been narrated with slightly different wordings in the books of Seerah and hadith. “Red camels” were considered among the most valuable possessions in Arabia, so his statement means that the value of that pact was greater to him than the finest worldly wealth.
By saying, “If I were called to it in Islam, I would respond,” the Prophet ﷺ made clear that the basic purpose of Hilf al‑Fudul, the support of the oppressed and the establishment of justice, was fully in harmony with Islam. He did not see it as something to be abandoned because it belonged to the pre‑Islamic period; rather he recognized it as part of the fitrah, the natural inclination toward goodness that Allah places in people.
This praise gives Hilf al‑Fudul a unique position in the Seerah. Few events from his early life are mentioned by him later with such explicit approval. It shows that he remembered it as a defining moment of collective virtue in Makkan society.
Agreement with Qur’anic Teachings on Justice
When the Qur’an was later revealed, it repeatedly emphasized the obligation to uphold justice and to assist the oppressed. Although these verses came after Hilf al‑Fudul, they reflect the same moral principles that had driven that pact.
Allah says:
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ
“Indeed, Allah commands justice and excellence.”
(Surah an‑Nahl 16:90)
And He says:
وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى
“And let not the hatred of a people cause you to avoid justice. Be just; that is nearer to righteousness.”
(Surah al‑Ma’idah 5:8)
Hilf al‑Fudul was an early expression of these values at a time when revelation had not yet come to confirm and perfect them. The Prophet ﷺ’s approval of the pact shows that the moral core of Islam is not limited by time or place. Wherever there is a sincere commitment to protect the weak and to stand against wrongdoing, that aim is consistent with Islamic guidance.
Any alliance or agreement whose purpose is to support the oppressed, restore rights, and establish justice is a type of “virtuous pact” that Islam approves, as long as it does not involve anything forbidden by Allah.
Lessons from His Participation for Later Generations
The participation of the Prophet ﷺ in Hilf al‑Fudul carries several important lessons that are specific to this event in his youth.
First, it shows his personal readiness, even before revelation, to act when he saw injustice. He did not remain neutral in matters of right and wrong. Instead, he joined with others to form a principled stand. This early choice prepared him for the much greater mission of calling to Allah and reforming society.
Second, his later praise of the pact indicates that Muslims may recognize and cooperate in good initiatives that arise from people who may not fully share their beliefs, as long as the basis of that cooperation is something that Allah and His Messenger ﷺ love, such as justice, mercy, and the protection of the weak. The Prophet ﷺ did not reject the good simply because it came from pre‑Islamic Arabs. Rather, he affirmed it and showed that true guidance builds upon every sincere act of virtue.
Third, the event highlights that honor in the sight of Allah is not only in rituals but also in defending those who cannot defend themselves. In Makkah, the Kaʿbah was already the center of pilgrimage, but that did not stop injustices from occurring. Hilf al‑Fudul represented the attempt of some noble individuals to make the moral reality of Makkah closer to the sacredness of its symbol.
Fourth, the pact demonstrates that collective commitments can be powerful tools in restraining wrongdoing. A single individual might find it difficult to face a powerful oppressor, but an alliance of honorable people, bound by an oath, can stand as a real barrier. The Prophet ﷺ supported such a collective approach when its purpose was righteous.
The Unique Place of Hilf al‑Fudul in the Seerah
Among the events of the Prophet’s youth, Hilf al‑Fudul is distinctive because it was not only a personal moral choice, but a public, communal agreement that he actively joined and later approved. It shows him acting within his society to promote justice, not withdrawing from it completely even though he disliked its idolatry and many of its customs.
This participation is an early glimpse of the qualities that would later appear in full light in his prophethood: concern for the oppressed, readiness to stand for the truth, and wisdom in building alliances upon virtuous foundations. It also explains why, when Islam came, it did not simply overturn every pre‑existing custom. Instead, it purified and guided what was already good, completing the building of moral life upon a sound and divinely revealed foundation.
In this way, Hilf al‑Fudul marks an important moment in the Seerah. It links the natural goodness of the Prophet’s youth with the revealed guidance of his mission, and it remains a reminder that sincere support for the oppressed has always been a sign of true nobility in the sight of Allah.