Prophet Muhammad's Last Sermon

This sermon was delivered on the Ninth day of Dhul al

Hijjah 10 A.H. , 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 alFatihah. 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 awareness 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 lies 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
Quraysh 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 reecho 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 creating 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.