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| In the name of Allah, the Most Beneficent, The Most Merciful |
Assalam Alikum Wa
The Farewell Pilgrimage - Prophet Muhammad's Sermon - Charter for Social Justice
The Farewell Pilgrimage - Prophet Muhammad's Sermon - Charter for Social Justice
The Prophet led the Pilgrims from Makkah through the Valley of Mina and up to the Mountain of Arafat and then stopped them in the Valley of Uranah. They stopped them in the Valley of Uranah. They stood in front of him silently as he sat on his camel; he delivered a sermon which was later to be known as the Farewell Sermon just as the pilgrimage itself was called the Farewell Pilgrimage. Although it was his first Pilgrimage, it was also his last and therefore his only pilgrimage. With such a large crowd, his voice could not reach out to all those who were present. He therefore asked Rab'ah Ibn Umayya Ibn Khalaf, who was known to have a loud voice, to repeat the sermon after him, sentence by sentence so that everyone could hear.
Prophet Muhammad's Last Sermon
This sermon was delivered on the Ninth day of Dhul al Hijjah 10 A.H. in the 'Uranah valley of Mount Arafat.
After praising, and thanking God, he said:
"O People, listen well to my words, for I do not
know whether, after this year, I shall ever be amongst you again.
Therefore listen to what I am saying to you very carefully and take
these words to those who could not be present today.
O People, just as you regard this month, this day,
this city as Sacred, so regard the life and property of every Muslim as
a sacred trust. Return the goods entrusted to you to their rightful
owners. Treat others justly so that no one would be unjust to you.
Remember that you will indeed meet your LORD, and that HE will indeed
reckon your deeds. God has forbidden you to take usury (riba), therefore all riba
obligation shall henceforth be waived. Your capital , however, is yours
to keep. You will neither inflict nor suffer inequity. God has judged
that there shall be no riba and that all the riba due to `Abbas ibn `Abd al Muttalib shall henceforth be waived.
Every right arising out of homicide in pre-Islamic
days is henceforth waived and the first such right that I waive is that
arising from the murder of Rabi`ah ibn al Harith ibn `Abd al Muttalib.
O Men, the Unbelievers indulge in tampering with the
calendar in order to make permissible that which God forbade, and to
forbid that which God has made permissible. With God the months are
twelve in number. Four of them are sacred, three of these are
successive and one occurs singly between the months of Jumada and
Sha`ban. Beware of the devil, for the safety of your religion. He has
lost all hope that he will ever be able to lead you astray in big
things, so beware of following him in small things.
O People, it is true that you have certain rights
over your women, but they also have rights over you. Remember that you
have taken them as your wives only under God's trust and with His
permission. If they abide by your right then to them belongs the right
to be fed and clothed in kindness. Treat your women well and be kind to
them, for they are your partners and committed helpers. It is your
right and they do not make friends with anyone of whom you do not
approve, as well as never to be unchaste...
O People, listen to me in earnest, worship God (The One Creator of the Universe), perform your five daily prayers (Salah),
fast during the month of Ramadan, and give your financial obligation
(zakah) of your wealth. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab nor a non-Arab has any superiority over an
Arab; also a white has no superiority over a black nor a black has any
superiority over white except by piety and good action. Learn that
every Muslim is a brother to every Muslim and that the Muslims
constitute one brotherhood. Nothing shall be legitimate to a Muslim
which belongs to a fellow Muslim unless it was given freely and
willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before God (The
Creator) and you will answer for your deeds. So beware, do not stray
from the path of righteousness after I am gone.
O People, no prophet or messenger will come after me
and no new faith will be born. Reason well, therefore, O People, and
understand words which I convey to you. I am leaving you with the Book
of God (the Quraan) and my Sunnah (the life style and the behavioral
mode of the Prophet), if you follow them you will never go astray.
All those who listen to me shall pass on my words to
others and those to others again; and may the last ones understand my
words better than those who listen to me directly. Be my witness O God,
that I have conveyed your message to your people.
On being asked to throw light on Prophet Muhammad's
conduct, Aishah, the Prophet's wife, observed that his life and conduct
demonstrated practically what the Quran teaches theoretically. This
observation is reflected at its sharpest in the historic Sermon, which
the Prophet delivered before 120,000 Muslim pilgrims at Arafat on 9 Dhu
al-Hijjah as part of his Farewell Pilgrimage. For this captures the
essence of the Quranic teachings. It stands out as a summary of the
Quranic perspective. Since it was a huge gathering of the Muslim
community, the Prophet aptly focused on such elements which are
essential for constructing a society and community as sought by the
Quran. In other words, his directives addressed directly to the Muslim
community reiterate the essential teachings of the Quran on social
community life. Little is said in this Sermon on articles of faith,
spiritual matters and other aspects of creed.
Throughout the emphasis is on building cordial
social relations; between man and wife, between individual members of
the community and between all sections and classes of the society.
These directives aim at forging a mutually cordial and trustworthy
community life, ensuring peaceful co-existence among all the
constituents of the society. Social justice is distinctly the
unmistakable and overarching tenor of the Sermon. The life-enriching
message is indubitably derived from the Quranic worldview which forbids
wrong-doing and injustice in all its forms - social, marital and
economic in particular. The Sermon is premised on the virtues, which
guarantee a happy, peaceful life for everyone. The Sermon opens with a
glowing tribute to the majesty and glory of Allah. This readily brings
to mind the opening Surah of the Quran al-Fatihah. For without
self-surrender to the Will of the Supreme Being and thus for
worshipping him alone, man is liable to err in his social dealings. The
a!
wareness of His all-presence and the desire to mould one's existence
in the light of His awareness, helps man keep on the right track. There
is no law or worldly authority that can induce such fear in a man's
heart to enable him to withstand all temptations. easy yet unlawful
gains, than the awareness of the One to whom man is ultimately
responsible. The principles of Life after Death and of the organic
consequences of man's action and behavior, in which heart and mind to a
way which is branded as "the straight path" (Sirat al-Mustaqeem).
The Prophet's Sermon brings out in full as to what
constitutes this straight path. This is followed by a direct address to
the audience with an emotionally surcharged note, which was bouynd to
strike a chord in every heart present there. As this gathering may be
his last it made the audience all the more attentive to his message. It
goes without saying that the Prophet's Companions always made it a
point to listen to him in rapt attention and deemed it as their highest
privilege to comply readily with all that was commanded by him. Those
many Muslims who had turned up from distant, remote parts of Arabia it
was their first chance to see and hear him, and could be their last
chance to listen to him, naturally made them more receptive. It is
nonetheless worth-clarifying that the Prophet
made no assertion death approaching him definitely that year. For the
exact time of one's death is determined only by Allah and he had no
access to the realm of al-Ghayb (the domain which lie!
s outside the
realm of human perception).
After having secured the audience's full attention
with his opening, dramatic remark, he recited before them an immensely
significant Quranic verse in which Allah declares:
O men! Behold, we have created you all out
of a male and a female, and have made you into nations and tribes, so
that you might come to know one another. Verily, the noblest of in the
sight of God is the one who is deeply conscious of Him. Behold, God is
all knowing, all-aware.
[Surah Al-Hujurat 49:13]
This declaration underscoring the unity of mankind
and piety as the sole criterion of winning Allah's blessing is
immediately followed by his elucidation that an Arab or a white person
enjoys no superiority over a non-Arab or a black person and vice versa.
This elaboration of the the Quranic declaration was necessary in view
of the mindset and psyche of his immediate addresses. By lining
excellence, honour and superioruty with one's good conduct the Prophet
gave a new orientation to their perception. It is worth recalling that
the truth of the unity of mankind is reiterated at several places in
the Quran. Take the following as illustrative:
All mankind was once single community.
[Surah Al Baqarah 2:213]
O mankind! Be conscious of your Sustainer,
who has created you out of one living entity, and out of its mate, and
out of the two spread abroad a multitude of men and women. And remain
conscious of God, in whose name you demand [your rights] from one
another, and of these ties kinship. Verily, God is ever watchful over
you!
[Surah An-Nisa 4:1]
That all men have originated from the same progenitor - Prophet Adam
recurs also in al-Anam 6:98, al-Araf 7.189 and al-Zumar 39.6. It is
thus unmistakable that the Prophet's insistence on the unity of mankind
reiterates the Quranic stance.
This is followed by his forceful plea for social
justice, for peaceful existence and for a tension-free society. The
tribal society of Arabia was plagued with feuds and internecine wars.
Several Quranic passages preach the lesson of tolerance, forgiveness
and cordial relations. The Prophet's directive follows from the same
fountain of guidance. The direct address to the members of the Quraysh
tribe, to which the Prophet
belonged has a very important functional value. Being the temporal
religious authority in the pre-Islamic Arabia for centuries, the
Quraysh thought very highly of themselves. With the advent of Islam and
their familial ties with the Prophet
they were prone to suffering from some complex of superiority and
immunity against divine punishment. They could easily fall into the
error of considering themselves as the chosen people an God's
favorites. Some earlier communities has fallen into the same trap. In
this public gathering, in which thousands of non Qurays!
h and non-Arabs
were present, the Prophet
made absolutely plain that the Quraysh's ties of kinship with him would
not avail them even in the least. They would be judged solely on the
basis of their deeds. It is high time they should empty their minds of
all pride and arrogance. This assertion, once again, stemmed from the
Quranic standard of justice and fairness which does away with all false
notions of ancestry or kinship.
The Prophet
is seen making the most of the sacred day of a sacred month, as was
recognized throughout Arabia even in the pre-Islamic period. He dwelt
on a related yet far more important issue that human life, property and
honour too, are sacred and deserve to be treated so by everyone. He
thus established an effective religious and social. This was designed
to leave an indelible imprint on the minds of the audience about the
inviolability of human life, of the honour and belongings of others.
Needless to add, this directive, if followed faithfully, is bound to
construct a happy, peaceful society, free from revenge. His other
assertions in the Sermon about refraining from killing one another,
usurping others belongings and betraying the trusts reposed in them
re-echo the following Quranic commands.
But whoever deliberately slays another
believer, his requital shall be hell, therein to abide; and God will
condemn him, and will reject him, and will prepare for him awesome
suffering.
[Surah An-Nisa 4:93]
But if you trust one another, then let him who is trusted fulfill his trust, and let him be conscious of God, his Sustainer.
[Surah Al-Baqarah 2:283]
And it is not conceivable that a prophet
should deceive since he who deceives shall be faced with his deceit on
the Day of Resurrection, when every human being shall be repaid in full
for whatever he has done, and none shall be wronged.
[Surah Al-Imran 3:161]
The next directives, of immediate and immense
relevance to the society, consist in his exhortation to treat slaves
fairly. Slavery was entrenched deep in the social and economic system
of the day for centuries. A sudden, total ban over it would have caused
much chaos and destabilized the social order. Islam nonetheless made it
a point to urge Muslims to free the slaves and to treat them well. The
same note of well being permeates the Prophet's directive, which is
couched in the language of authority. Moreover, the Prophet
is found denouncing all the practices of the Jahiliyah period,
outlawing these in highly surcharged and dramatically delivered
declarative sentences. The intended effect is achieved by setting his
own example, by making himself and his kin, subject to the same rule as
he has proclaimed for others. These prohibitions are obviously drawn
from the Quran, for example, it forbids usury in unequivocal terms:
Those who gorge themselves on usury behave
but as he might behave whom Satan has confounded with his touch; for
they say, "Buying and selling is but a kind of usury" - while God has
made buying and selling lawful and usury unlawful. Hence, whoever
becomes aware of his Sustainer's admonition, and thereupon desists
[from usury] may keep his past gains, and it will be for God to judge
him; but as for those who return to it - they are destined for the
fire, therein to abide!.
[Surah Al-Baqarah 2:275]
O you who have attained to faith! Remain
conscious of God, and give up all outstanding gains from usury, if you
are [truly] believer; for if you do it not, then know that you at war
with God and His Apostle.
[Surah Al-Baqarah 2:278]
The next part of the Sermon aims at reminding
everyone of his obligations, especially the ones that he owes to fellow
human beings in general and his family members, friends and neighbors
in particular. Once again, the address is direct and straightforward.
The precepts are articulated in simple, easy to understand language.
The audience is instructed particularly in
discharging the trusts reposed in one as a responsible member of the
society and as a good citizen.
With such conditioning of the mind which trains
everyone to perform his obligations cheerfully and in the spirit of
doing something which would earn him immense rewards in the next,
external life every member of the community is bound to contribute to
collective happiness, peace and order. Mention is made first, in this
context, of observing faithfully the law of inheritance prescribed by
Allah. For any unfairness in the distribution of inheritance could
vitiate relations within the family and engender bad blood, vendetta
and injustice.
Equally sensitive is the issue of paternity. Any
doubts aired about the legitimacy of a baby may devastate the entire
family and neighborhood ties. It is therefore strictly maintained that
no aspersions be cast on this count. However, an open case of adultery,
as established by a court of law, is to be treated in accordance with
the prescribed course of action and the severe penalty of stoning to
death. This deterrent punishment for sexual relations outside marriage,
as laid down by Islam, is once again, designed to protect healthy
sexual mores and reinforce the honor and sanctity of family life and
moral ambience in the community life. The instructions about debts,
gifts and surely also to seek to promote cordial, friendly social
relations, ruling out any cause of conflict and dents in social life.
Throughout the emphasis is on respecting others rights and discharging
ones obligations to them willingly and generously. Mutual trust is
encouraged which is conducive to creati!
ng an amicable, caring and
stable society.
Therefore, family is the nucleus of a society and a
happy marital partnership is essential for family life and concomitant
values and relationships. In Islam much attention is focused on
ensuring a stable, happy family and more particularly on warm, strong
matrimonial relations permeated with love, understanding, sympathy and
concern.
Islam, no doubt, takes marriage as a contract
between two consenting adults with their own specific sets of
obligations and role-play. In the then Arabian society and even in our
times, the wife being physically and financially weaker, has not been
treated fairly.
The Prophet ,
being alive to the problems plaguing the society, displays his
remarkable sensitivity and concern in his emphatic and strongly worded
advice in this Sermon, urging men to be kind and considerate towards
their wives. In so doing, he reminds them of their duty of behaving
decently towards them and to be lenient even in the case of the
recalcitrant ones.
On the one hand, he tells men to exercise their
authority in ensuring unblemished conduct on the part of the their
wives. To press home the point further, he invoking Almighty Allah.
Therefore they should be more particular and cautious in the treatment
of their wives. For any misconduct on their part would not escape
Allah's punishment.
It is understood that no stable society can be
constructed without this realisation that marriage partners should
enjoy each other's total confidence, trust and love. As in the case of
other pieces of advice contained in this Sermon, the above guidance to
both husbands and wives for discharging their mutual obligations is
culled from the Quran
And consort with your wives in a godly
manner; for if you dislike them, it may be that you dislike something
which God might yet make a source of abundant good.
[Surah An-Nisa 4:19]
And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded.
[Surah An-Nisa 4:34]
And among His wonders is this: He creates
for you mates out of your own kind, so that you might incline towards
them, and He engenders love and tenderness between you: in this behold,
there are messages indeed for people who think!
[Surah Ar-Rum 30:21]
These specific instructions, mostly related to good
social relations, are followed by a general directive of abiding value
that the Quran being the infallible Word of God for all persons of all
times and places must be taken as the source of guidance. Furthermore,
utmost caution must be exercised in regard to Satan, the sworn enemy of
mankind. All evil, however minor it might be, must be resisted and
repulsed. Likewise, no effort must be spared in performing the
prescribed religious duties - of five daily prayers, one month fasting,
paying Zakah annually and pilgrimage to the House of Allah once in
life, if one has the means to do so. This constant remembrance of
Allah, which is the objective of the religious duties at regular
intervals would help keep one on the straight path - of piety, of good
morals and manners and of contributing to the maintenance of healthy,
positively oriented and cordial social relations.
For achieving the maximum effect of receptivity the
Sermon is interfaced at the end with an emotionally charged, dramatic
dialogue in which the Prophet
asked those present to testify that he had carried out his assignment
of conveying divine guidance to them. When they affirmed unanimously,
he directed them to transmit this message to others who were not
present there and by implication to the subsequent generations. As the
Final Messenger of God for the entire mankind until the end of time he
arranged for the spread of his message for all times. The Hajj
performed every year since then by millions and millions of people
serves as the perfect occasion for bringing to mind the Prophet's
Sermon which, as discussed above, stands out as a historic charter of
social justice. It is high time to enforce this charter in full, to
both individual and collective, for the benefit of mankind.
The Prophet led the Pilgrims from Makkah through the Valley of Mina and up to the Mountain of Arafat and then stopped them in the Valley of Uranah. They stopped them in the Valley of Uranah. They stood in front of him silently as he sat on his camel; he delivered a sermon which was later to be known as the Farewell Sermon just as the pilgrimage itself was called the Farewell Pilgrimage. Although it was his first Pilgrimage, it was also his last and therefore his only pilgrimage. With such a large crowd, his voice could not reach out to all those who were present. He therefore asked Rab'ah Ibn Umayya Ibn Khalaf, who was known to have a loud voice, to repeat the sermon after him, sentence by sentence so that everyone could hear.
Prophet Muhammad's Last Sermon
This sermon was delivered on the Ninth day of Dhul al Hijjah 10 A.H. in the 'Uranah valley of Mount Arafat.
After praising, and thanking God, he said:
"O People, listen well to my words, for I do not
know whether, after this year, I shall ever be amongst you again.
Therefore listen to what I am saying to you very carefully and take
these words to those who could not be present today.
O People, just as you regard this month, this day,
this city as Sacred, so regard the life and property of every Muslim as
a sacred trust. Return the goods entrusted to you to their rightful
owners. Treat others justly so that no one would be unjust to you.
Remember that you will indeed meet your LORD, and that HE will indeed
reckon your deeds. God has forbidden you to take usury (riba), therefore all riba
obligation shall henceforth be waived. Your capital , however, is yours
to keep. You will neither inflict nor suffer inequity. God has judged
that there shall be no riba and that all the riba due to `Abbas ibn `Abd al Muttalib shall henceforth be waived.
Every right arising out of homicide in pre-Islamic
days is henceforth waived and the first such right that I waive is that
arising from the murder of Rabi`ah ibn al Harith ibn `Abd al Muttalib.
O Men, the Unbelievers indulge in tampering with the
calendar in order to make permissible that which God forbade, and to
forbid that which God has made permissible. With God the months are
twelve in number. Four of them are sacred, three of these are
successive and one occurs singly between the months of Jumada and
Sha`ban. Beware of the devil, for the safety of your religion. He has
lost all hope that he will ever be able to lead you astray in big
things, so beware of following him in small things.
O People, it is true that you have certain rights
over your women, but they also have rights over you. Remember that you
have taken them as your wives only under God's trust and with His
permission. If they abide by your right then to them belongs the right
to be fed and clothed in kindness. Treat your women well and be kind to
them, for they are your partners and committed helpers. It is your
right and they do not make friends with anyone of whom you do not
approve, as well as never to be unchaste...
O People, listen to me in earnest, worship God (The One Creator of the Universe), perform your five daily prayers (Salah),
fast during the month of Ramadan, and give your financial obligation
(zakah) of your wealth. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab nor a non-Arab has any superiority over an
Arab; also a white has no superiority over a black nor a black has any
superiority over white except by piety and good action. Learn that
every Muslim is a brother to every Muslim and that the Muslims
constitute one brotherhood. Nothing shall be legitimate to a Muslim
which belongs to a fellow Muslim unless it was given freely and
willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before God (The
Creator) and you will answer for your deeds. So beware, do not stray
from the path of righteousness after I am gone.
O People, no prophet or messenger will come after me
and no new faith will be born. Reason well, therefore, O People, and
understand words which I convey to you. I am leaving you with the Book
of God (the Quraan) and my Sunnah (the life style and the behavioral
mode of the Prophet), if you follow them you will never go astray.
All those who listen to me shall pass on my words to
others and those to others again; and may the last ones understand my
words better than those who listen to me directly. Be my witness O God,
that I have conveyed your message to your people.
On being asked to throw light on Prophet Muhammad's
conduct, Aishah, the Prophet's wife, observed that his life and conduct
demonstrated practically what the Quran teaches theoretically. This
observation is reflected at its sharpest in the historic Sermon, which
the Prophet delivered before 120,000 Muslim pilgrims at Arafat on 9 Dhu
al-Hijjah as part of his Farewell Pilgrimage. For this captures the
essence of the Quranic teachings. It stands out as a summary of the
Quranic perspective. Since it was a huge gathering of the Muslim
community, the Prophet aptly focused on such elements which are
essential for constructing a society and community as sought by the
Quran. In other words, his directives addressed directly to the Muslim
community reiterate the essential teachings of the Quran on social
community life. Little is said in this Sermon on articles of faith,
spiritual matters and other aspects of creed.
Throughout the emphasis is on building cordial
social relations; between man and wife, between individual members of
the community and between all sections and classes of the society.
These directives aim at forging a mutually cordial and trustworthy
community life, ensuring peaceful co-existence among all the
constituents of the society. Social justice is distinctly the
unmistakable and overarching tenor of the Sermon. The life-enriching
message is indubitably derived from the Quranic worldview which forbids
wrong-doing and injustice in all its forms - social, marital and
economic in particular. The Sermon is premised on the virtues, which
guarantee a happy, peaceful life for everyone. The Sermon opens with a
glowing tribute to the majesty and glory of Allah. This readily brings
to mind the opening Surah of the Quran al-Fatihah. For without
self-surrender to the Will of the Supreme Being and thus for
worshipping him alone, man is liable to err in his social dealings. The
a!
wareness of His all-presence and the desire to mould one's existence
in the light of His awareness, helps man keep on the right track. There
is no law or worldly authority that can induce such fear in a man's
heart to enable him to withstand all temptations. easy yet unlawful
gains, than the awareness of the One to whom man is ultimately
responsible. The principles of Life after Death and of the organic
consequences of man's action and behavior, in which heart and mind to a
way which is branded as "the straight path" (Sirat al-Mustaqeem).
The Prophet's Sermon brings out in full as to what
constitutes this straight path. This is followed by a direct address to
the audience with an emotionally surcharged note, which was bouynd to
strike a chord in every heart present there. As this gathering may be
his last it made the audience all the more attentive to his message. It
goes without saying that the Prophet's Companions always made it a
point to listen to him in rapt attention and deemed it as their highest
privilege to comply readily with all that was commanded by him. Those
many Muslims who had turned up from distant, remote parts of Arabia it
was their first chance to see and hear him, and could be their last
chance to listen to him, naturally made them more receptive. It is
nonetheless worth-clarifying that the Prophet
made no assertion death approaching him definitely that year. For the
exact time of one's death is determined only by Allah and he had no
access to the realm of al-Ghayb (the domain which lie!
s outside the
realm of human perception).
After having secured the audience's full attention
with his opening, dramatic remark, he recited before them an immensely
significant Quranic verse in which Allah declares:
O men! Behold, we have created you all out
of a male and a female, and have made you into nations and tribes, so
that you might come to know one another. Verily, the noblest of in the
sight of God is the one who is deeply conscious of Him. Behold, God is
all knowing, all-aware.
[Surah Al-Hujurat 49:13]
This declaration underscoring the unity of mankind
and piety as the sole criterion of winning Allah's blessing is
immediately followed by his elucidation that an Arab or a white person
enjoys no superiority over a non-Arab or a black person and vice versa.
This elaboration of the the Quranic declaration was necessary in view
of the mindset and psyche of his immediate addresses. By lining
excellence, honour and superioruty with one's good conduct the Prophet
gave a new orientation to their perception. It is worth recalling that
the truth of the unity of mankind is reiterated at several places in
the Quran. Take the following as illustrative:
All mankind was once single community.
[Surah Al Baqarah 2:213]
O mankind! Be conscious of your Sustainer,
who has created you out of one living entity, and out of its mate, and
out of the two spread abroad a multitude of men and women. And remain
conscious of God, in whose name you demand [your rights] from one
another, and of these ties kinship. Verily, God is ever watchful over
you!
[Surah An-Nisa 4:1]
That all men have originated from the same progenitor - Prophet Adam
recurs also in al-Anam 6:98, al-Araf 7.189 and al-Zumar 39.6. It is
thus unmistakable that the Prophet's insistence on the unity of mankind
reiterates the Quranic stance.
This is followed by his forceful plea for social
justice, for peaceful existence and for a tension-free society. The
tribal society of Arabia was plagued with feuds and internecine wars.
Several Quranic passages preach the lesson of tolerance, forgiveness
and cordial relations. The Prophet's directive follows from the same
fountain of guidance. The direct address to the members of the Quraysh
tribe, to which the Prophet
belonged has a very important functional value. Being the temporal
religious authority in the pre-Islamic Arabia for centuries, the
Quraysh thought very highly of themselves. With the advent of Islam and
their familial ties with the Prophet
they were prone to suffering from some complex of superiority and
immunity against divine punishment. They could easily fall into the
error of considering themselves as the chosen people an God's
favorites. Some earlier communities has fallen into the same trap. In
this public gathering, in which thousands of non Qurays!
h and non-Arabs
were present, the Prophet
made absolutely plain that the Quraysh's ties of kinship with him would
not avail them even in the least. They would be judged solely on the
basis of their deeds. It is high time they should empty their minds of
all pride and arrogance. This assertion, once again, stemmed from the
Quranic standard of justice and fairness which does away with all false
notions of ancestry or kinship.
The Prophet
is seen making the most of the sacred day of a sacred month, as was
recognized throughout Arabia even in the pre-Islamic period. He dwelt
on a related yet far more important issue that human life, property and
honour too, are sacred and deserve to be treated so by everyone. He
thus established an effective religious and social. This was designed
to leave an indelible imprint on the minds of the audience about the
inviolability of human life, of the honour and belongings of others.
Needless to add, this directive, if followed faithfully, is bound to
construct a happy, peaceful society, free from revenge. His other
assertions in the Sermon about refraining from killing one another,
usurping others belongings and betraying the trusts reposed in them
re-echo the following Quranic commands.
But whoever deliberately slays another
believer, his requital shall be hell, therein to abide; and God will
condemn him, and will reject him, and will prepare for him awesome
suffering.
[Surah An-Nisa 4:93]
But if you trust one another, then let him who is trusted fulfill his trust, and let him be conscious of God, his Sustainer.
[Surah Al-Baqarah 2:283]
And it is not conceivable that a prophet
should deceive since he who deceives shall be faced with his deceit on
the Day of Resurrection, when every human being shall be repaid in full
for whatever he has done, and none shall be wronged.
[Surah Al-Imran 3:161]
The next directives, of immediate and immense
relevance to the society, consist in his exhortation to treat slaves
fairly. Slavery was entrenched deep in the social and economic system
of the day for centuries. A sudden, total ban over it would have caused
much chaos and destabilized the social order. Islam nonetheless made it
a point to urge Muslims to free the slaves and to treat them well. The
same note of well being permeates the Prophet's directive, which is
couched in the language of authority. Moreover, the Prophet
is found denouncing all the practices of the Jahiliyah period,
outlawing these in highly surcharged and dramatically delivered
declarative sentences. The intended effect is achieved by setting his
own example, by making himself and his kin, subject to the same rule as
he has proclaimed for others. These prohibitions are obviously drawn
from the Quran, for example, it forbids usury in unequivocal terms:
Those who gorge themselves on usury behave
but as he might behave whom Satan has confounded with his touch; for
they say, "Buying and selling is but a kind of usury" - while God has
made buying and selling lawful and usury unlawful. Hence, whoever
becomes aware of his Sustainer's admonition, and thereupon desists
[from usury] may keep his past gains, and it will be for God to judge
him; but as for those who return to it - they are destined for the
fire, therein to abide!.
[Surah Al-Baqarah 2:275]
O you who have attained to faith! Remain
conscious of God, and give up all outstanding gains from usury, if you
are [truly] believer; for if you do it not, then know that you at war
with God and His Apostle.
[Surah Al-Baqarah 2:278]
The next part of the Sermon aims at reminding
everyone of his obligations, especially the ones that he owes to fellow
human beings in general and his family members, friends and neighbors
in particular. Once again, the address is direct and straightforward.
The precepts are articulated in simple, easy to understand language.
The audience is instructed particularly in
discharging the trusts reposed in one as a responsible member of the
society and as a good citizen.
With such conditioning of the mind which trains
everyone to perform his obligations cheerfully and in the spirit of
doing something which would earn him immense rewards in the next,
external life every member of the community is bound to contribute to
collective happiness, peace and order. Mention is made first, in this
context, of observing faithfully the law of inheritance prescribed by
Allah. For any unfairness in the distribution of inheritance could
vitiate relations within the family and engender bad blood, vendetta
and injustice.
Equally sensitive is the issue of paternity. Any
doubts aired about the legitimacy of a baby may devastate the entire
family and neighborhood ties. It is therefore strictly maintained that
no aspersions be cast on this count. However, an open case of adultery,
as established by a court of law, is to be treated in accordance with
the prescribed course of action and the severe penalty of stoning to
death. This deterrent punishment for sexual relations outside marriage,
as laid down by Islam, is once again, designed to protect healthy
sexual mores and reinforce the honor and sanctity of family life and
moral ambience in the community life. The instructions about debts,
gifts and surely also to seek to promote cordial, friendly social
relations, ruling out any cause of conflict and dents in social life.
Throughout the emphasis is on respecting others rights and discharging
ones obligations to them willingly and generously. Mutual trust is
encouraged which is conducive to creati!
ng an amicable, caring and
stable society.
Therefore, family is the nucleus of a society and a
happy marital partnership is essential for family life and concomitant
values and relationships. In Islam much attention is focused on
ensuring a stable, happy family and more particularly on warm, strong
matrimonial relations permeated with love, understanding, sympathy and
concern.
Islam, no doubt, takes marriage as a contract
between two consenting adults with their own specific sets of
obligations and role-play. In the then Arabian society and even in our
times, the wife being physically and financially weaker, has not been
treated fairly.
The Prophet ,
being alive to the problems plaguing the society, displays his
remarkable sensitivity and concern in his emphatic and strongly worded
advice in this Sermon, urging men to be kind and considerate towards
their wives. In so doing, he reminds them of their duty of behaving
decently towards them and to be lenient even in the case of the
recalcitrant ones.
On the one hand, he tells men to exercise their
authority in ensuring unblemished conduct on the part of the their
wives. To press home the point further, he invoking Almighty Allah.
Therefore they should be more particular and cautious in the treatment
of their wives. For any misconduct on their part would not escape
Allah's punishment.
It is understood that no stable society can be
constructed without this realisation that marriage partners should
enjoy each other's total confidence, trust and love. As in the case of
other pieces of advice contained in this Sermon, the above guidance to
both husbands and wives for discharging their mutual obligations is
culled from the Quran
And consort with your wives in a godly
manner; for if you dislike them, it may be that you dislike something
which God might yet make a source of abundant good.
[Surah An-Nisa 4:19]
And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded.
[Surah An-Nisa 4:34]
And among His wonders is this: He creates
for you mates out of your own kind, so that you might incline towards
them, and He engenders love and tenderness between you: in this behold,
there are messages indeed for people who think!
[Surah Ar-Rum 30:21]
These specific instructions, mostly related to good
social relations, are followed by a general directive of abiding value
that the Quran being the infallible Word of God for all persons of all
times and places must be taken as the source of guidance. Furthermore,
utmost caution must be exercised in regard to Satan, the sworn enemy of
mankind. All evil, however minor it might be, must be resisted and
repulsed. Likewise, no effort must be spared in performing the
prescribed religious duties - of five daily prayers, one month fasting,
paying Zakah annually and pilgrimage to the House of Allah once in
life, if one has the means to do so. This constant remembrance of
Allah, which is the objective of the religious duties at regular
intervals would help keep one on the straight path - of piety, of good
morals and manners and of contributing to the maintenance of healthy,
positively oriented and cordial social relations.
For achieving the maximum effect of receptivity the
Sermon is interfaced at the end with an emotionally charged, dramatic
dialogue in which the Prophet
asked those present to testify that he had carried out his assignment
of conveying divine guidance to them. When they affirmed unanimously,
he directed them to transmit this message to others who were not
present there and by implication to the subsequent generations. As the
Final Messenger of God for the entire mankind until the end of time he
arranged for the spread of his message for all times. The Hajj
performed every year since then by millions and millions of people
serves as the perfect occasion for bringing to mind the Prophet's
Sermon which, as discussed above, stands out as a historic charter of
social justice. It is high time to enforce this charter in full, to
both individual and collective, for the benefit of mankind.
Prof. Abdur Raheem Kidwai
Dept.of English, Aligarh University, India
O Allah! let me love You as You deserved to be loved, and let me fear You as You deserve to be feared, and let me leave this world serving Your creation for Your sake!
Dept.of English, Aligarh University, India
O Allah! let me love You as You deserved to be loved, and let me fear You as You deserve to be feared, and let me leave this world serving Your creation for Your sake!
Complied, Edited, and Adapted by Khalid Latif.
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