The Farewell Pilgrimage - Prophet Muhammad's Sermon - Charter for Social Justice
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Title: The Farewell Pilgrimage - Prophet Muhammad's Sermon - Charter for Social Justice
Created on: Thu Nov 08 09:38:53 -0500 2007
Updated on: Thu Nov 08 09:38:53 -0500 2007
Version: 1
Abstract: ... ar 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 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 conf... [Full Article...]
