Farewell Sermon: Difference between revisions

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The Farewell Sermon (خطبة الوداع‎, Khuṭbatu l-Wadāʕ) is purported to be the Prophet Muhammad's final sermon to his followers before his death in 632 CE, 10 H. However like most elements of the Islamic tradition our sources for this are late, with the earliest mention coming from Ibn Isḥāq who was born 70 years after the death of the prophet. The entirety of the supposed speech shows up in Ibn Isḥāq while Ṣaḥīḥ Muslim and Ṣaḥīḥ Bukhārī report shorter versions. Other sources in Hadith repeat isolated fragments of the speech, one of which reminds men to treat their wives well given that they are prisoners to their husbands. It also echoes Qur'an 4:34 in commanding the beating of women in the case of disobedience. It should be noted that a more recent retelling of the speech which omits this injunction is a recent fabrication and not part of the attested classical tradition.

Introduction

According to Muslim historians, Muhammad’s Farewell Sermon was delivered on the ninth day of Dhu al-Hijjah (Month of Hajj- Pilgrimage 632 CE) in the valley of mount Arafat. This area located in Saudi Arabia was, and still is, considered holy and even today non-Muslims are forbidden from entering.

The sermon took place ten years after Muhammad’s Hijra (هِجْرَة Migration) to Medina, meaning it was after conquering Mecca.

This event took place following this Qur'anic revelation:

O ye who believe! Truly the Mushrikuns (Pagans and all unbelievers) are unclean; so let them not, after this year of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty, for Allah is All-knowing, All-wise.

Quran 9:28

Accordingly, the listeners were all strictly Muslim. Muhammad was addressing his own people, since no others were allowed to enter the area of the Sacred Mosque, which includes the Plain of Arafat.

Sources of the Sermon

The sermon is reported in numerous Hadith sources. Some reports mention the full sermon, while others mention fragments of it.

The earliest account of the full sermon was by Ibn Isḥāq (d.150 H) who reported it on the authority of Abdullāh Bin Abī Nujayḥ (d.131) who was a prominent religious authority in Mecca.^[1] Since that he never reported any Hadith directly from a companion of Muhammad^[2], this means that the chain of narration of Ibn Isḥāq’s sermon report has two missing links: The sermon witness and the one who heard the witness’s report.

Ibn Isḥāq’s report is found in Ibn Hishām’s (d. 213 H) biography of Muhammad^[3] which is a summary of Ibn Isḥāq’s missing work. Ibn Isḥāq’s report is also found in the History of Al-Ṭabarī (d. 310 H).^[4]

The second earliest mention of the full sermon after Ibn Isḥāq was by Al-Wāqidī (d. 207 H) who reported it with two chains of narrations: One goes back to Ibn Abbas a cousin of Muhammad, and the other goes back to a witness named ʕamr Bin Yathribī.^[5]

Ṣaḥīḥ Muslim reports a shorter version of the sermon in a narration where the great great grandson of Muhammad (The grandson of Ḥusayn) meets Jābir, a companion of Muhammad who lived until the age of 94 (d.78 H). He asked Jābir to tell him about the prophet’s pilgrimage. Jābir proceeded to detail the events of the pilgrimage including the farewell sermon.^[6]

Ṣaḥīḥ Bukhārī reports a short version that lacks the part about women. (see next section)

Text of the Farewell Sermon

Ibn Isḥāq's version which is the earliest report of the sermon:

O people, listen to my words. I do not know whether I shall ever meet you again in this place after this year. O people, your blood and your property are sacrosanct until you meet your Lord, just as this day and this month of yours are sacred. Surely you will meet your Lord and He will question you about your deeds. I have [already] made this known. Let he who has a pledge return it to the one who entrusted him with it; all usury is abolished, but your capital belongs to you. Wrong not and you shall not be wronged. Allah has decreed that there will be no usury, and the usury of Abbas b. Abd al-Muttalib is abolished, all of it. All blood shed in the pre-Islamic days is to be left unavenged. The first such claim I revoke is that of Ibn Rabiah b. al-Harith b. Abd al-Muttalib, who was nursed among the Banu Layth and was slain by the Banu Hudhayl. His is the first blood shed in the pre-Islamic days with which I shall set an example. O people, indeed Satan despairs of ever being worshipped in this land of yours. He will be pleased, however, if he is obeyed in a thing other than that, in matters you minimize. So beware of him in your religion, O people, intercalculating a month is an increase in unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another [in order] to agree with the number that Allah has hallowed, and so profane what Allah has hallowed, and hallow what Allah has made profane. Time has completed its cycle [and is] as it was on the day that Allah created the heavens and the earth. The number of the months with Allah is twelve; [they were] in the Book of Allah on the day He created the heavens and the earth. Four of them are sacred, the three consecutive [months] and the Rajab [which is the month of] Mudar, which is between Jumada and Sha’ban.

Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms and to beat them, but not severely. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people. I have conveyed the Message, and have left you with something which, if you hold fast to it, you will never go astray; that is, the Book of Allah and the sunnah of his Prophet. Listen to my words, O people, for I have conveyed the Message and understand [it]. Know for certain that every Muslim is a brother of another Muslim, and that all Muslims are brethren. It is not lawful for a person [to take] from his brother except that which he has given him willingly, so do not wrong yourselves. O Allah, have I not conveyed the message?

The History of al-Tabari, Volume 9 The Last Years of the Prophet (Translated by Ismail K. Poonawala), pp. 112-113

Ṣaḥīḥ Bukhārī's verion:

The Prophet (ﷺ) said, "Time has taken its original shape which it had when Allah created the Heavens and the Earth. The year is of twelve months, four of which are sacred, and out of these (four) three are in succession, i.e. Dhul-Qa'da, Dhul-Hijja and Al-Muharram, and the fourth is Rajab which is named after the Mudar tribe, between (the month of) Jumaida (ath-thania) and Sha'ban." Then the Prophet (ﷺ) asked, "Which is this month?" We said, "Allah and His Apostle know better." On that the Prophet (ﷺ) kept quiet so long that we thought that he might name it with another name. Then the Prophet (ﷺ) said, "Isn't it the month of Dhul-Hijja?" We replied, "Yes." Then he said, "Which town is this?" "We replied, "Allah and His Apostle know better." On that he kept quiet so long that we thought that he might name it with another name. Then he said, "Isn't it the town of Mecca?" We replied, "Yes, " Then he said, "Which day is today?" We replied, "Allah and His Apostle know better." He kept quiet so long that we thought that he might name it with another name. Then he said, "Isn't it the day of An- Nahr (i.e. sacrifice)?" We replied, "Yes." He said, "So your blood, your properties, (The sub-narrator Muhammad said, 'I think the Prophet (ﷺ) also said: And your honor..) are sacred to one another like the sanctity of this day of yours, in this city of yours, in this month of yours; and surely, you will meet your Lord, and He will ask you about your deeds. Beware! Do not become infidels after me, cutting the throats of one another. It is incumbent on those who are present to convey this message (of mine) to those who are absent. May be that some of those to whom it will be conveyed will understand it better than those who have actually heard it." (The sub-narrator, Muhammad, on remembering that narration, used to say, "Muhammad spoke the truth!") He (i.e. Prophet) then added twice, "No doubt! Haven't I conveyed (Allah's Message) to you?"

Sahih al-Bukhari » Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi) - كتاب المغازى » Hadith 4406 https://sunnah.com/bukhari:4406

Ṣaḥīḥ Muslim's version:

Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabi'a b. al-Harith, who was nursed among the tribe of Sa'd and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of 'Abbas b. 'Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice.

Sahih Muslim. The Book of Pilgrimage - كتاب الحج . Hadith 1218 https://sunnah.com/muslim:1218a

Importance of the Sermon

The Hadith corpus mentions many sermons by Muhammad but they are very short and usually each sermon includes a single main point. The farewell sermon is the only reported sermon that is long and includes many different points making it the only one that resembles a full sermon. This sermon is significant to Muslims since Muhammad, in front of thousands of followers, bid farewell to his nation by saying that he might not be here ever again, and he died just three months later. He preached several important lessons in this farewell sermon: The sacredness of Muslims’ blood and properties, the abolition of everything pertaining to the pre-Islamic era, how women should be treated by their husbands, and finally that Muslims will never go astray if they hold fast to the book of Allah.

What adds more significance to the sermon is the reports that the following verse was revealed on that day^[7]:

This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.

Quran 5:3

The sermon has impacted practiced Islam in the following ways:

1-Following in the footsteps of Muhammad, delivering a public sermon by an Imam became a ritual part of the Hajj. This sermon called the sermon of Arafah and it’s delivered in Arafah. In modern times this sermon is delivered by a prominent Imam chosen by the Saudi government. The grand Mufti of Saudi Arabia Abdul Aziz Al-Shikh used to be chosen to deliver the sermon every year for over 3 decades until 2015 when he fell ill^[8].

2-The sermon clarified that the beating mentioned in the Quran as a punishment for wives with ill-conduct shouldn’t be severe. No other Hadith clarified this.

3-The sermon in Ṣaḥīḥ Muslim is part of a long report by Jābir where he detailed the events of Muhammad's pilgrimage. This detailed report became an important source for how the Hajj should be conducted.

4-Muhammad ended the sermon by saying “Haven't I conveyed to you? O Allah bear witness”. This expression is sometimes used by religious and public speakers at the end of an important speech.

Although the Hadith corpus is full of reports that are considered misogynistic in modern standards, the farewell sermon is the only Hadith that describes wives as prisoners with their husbands. This description is mentioned in the version by Ibn Isḥāq, Al-Wāqidī and several other sources such as Sunan Ibn Majah^[9] and Al-Tirmidhi^[10]. But it isn’t mentioned in Ṣaḥīḥ Muslim’s version. The version of Ṣaḥīḥ Bukhārī drops the portion about beating women from the sermon altogether.

Authenticity of the Sermon

Traditional Sunni Islam takes the sermon as authentic especially that large parts of it are reported in Ṣaḥīḥ Bukhārī and Ṣaḥīḥ Muslim which are deemed by Sunni Muslims as the most authentic collections of Hadith.

From a critical scholarly point of view, though, the narrations have a number of issues: apparent that the sermon includes two fabrications:

1-In many versions of the sermon, including the earliest version by Ibn Isḥāq, Muhammad says “O people! listen to my words. I do not know whether I shall ever meet you again in this place after this year.” The fact that Muhammad died 3 months later turns what he said into a prophecy, which means it was a fabrication as it’s the habit of historians to deem accounts of miracles and prophecies in any tradition as ahistorical. In the sermon's versions reported in Ṣaḥīḥ Bukhārī and Ṣaḥīḥ Muslim, there’s no mention of this prophecy.

2-The sermon as reported by Ibn Isḥāq, Al-Wāqidī, Ṣaḥīḥ Muslim and some other sources includes the following line:

“I have left you with something which, if you hold fast to it, you will never go astray; that is, the Book of Allah.“

Ibn Isḥāq’s version adds to it: “and the sunnah of his Prophet.”

The mention of "the Sunnah of the prophet" is clearly apocryphal, as Patricia Crone has shown in God's Caliph, since such a concept did not exist in actual khalifal/Islamic jurisprudence until well into the Abbassid period. Other renditions such as that of Ṣaḥīḥ Muslim don’t mention the Sunnah of the prophet.

The correct translation of ʿawān عوان

The sermon as reported by Ibn Isḥāq and many other sources includes the following portion:

“Treat women well, for they are ʿawān with you”.

All Hadith exegesis and classical Arabic dictionaries agree that ʿawān mentioned in this Hadith means captives or prisoners. Despite this unanimous agreement, the word is mistranslated in some English translations into one of the following:

1-“Domestic animals” which appears in Ismail K. Poonawala’s translation of Al-Ṭabarī’s history.

This mistranslation stems from the existence of two Arabic words identical in pronunciation but different in meaning. One is singular and the other is plural:

The word ʿawān in the Hadith is a plural word since that it’s describing a plural noun (women). The sentence in the Hadith literally means “They are ʿawān at you”. The singular of ʿawān is ʿāniyah عانية which means female captive. It’s derived from the verb ʿanā عنا which means (he) submitted (to). ^[11]

There’s another ʿawān in Arabic which is a singular word so it cannot be the one meant in the Hadith. This singular ʿawān is listed in Lane’s lexicon which makes it clear the word is singular and has the plural form of ʿūn. Lane lists several meanings for ʿawān including beast or a cow.

2- Rizwi Faizer in her translation of Al-Wāqidī's Life of Muhammad, translated ʿawān as: “for they are bound to you and are dependent on you.”^[12] This is an apologetic translation that has no basis whatsoever.

3- Another apologetic translation that appears on many websites such as the international Islamic university in Malysia.^[13]

In this popular English translation of the sermon, ʿawān is translated as “partners and helpers” which has no basis whatsoever. It might have originated from the misconception that the word ʿawān is derived from the word ʿawn عون which means help. Whereas all classical sources affirm the word ʿawān is derived from ʿanā which means (he) submitted (to). And not a single classical source says that ʿawān has anything to do with “help”.

Related Text

Note that while translations of the following hadiths of the farewell sermon differ, the same Arabic text occurs in the line about beating without severity. In Arabic, 'beat them, but not severely' is fa-idribuhunna darban ghayra mubarrihin (فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ), which literally translates to mean 'beat them, a beating without violence/severity/sharpness/vehemence^[14]'.

[...] Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. [...]

Sunan Abu Dawud 1900 (Ahmad Hasan Ref)

The version of the farewell sermon in Sunan Abu Dawud was collected also in Ṣaḥīḥ Muslim.

[...] Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. [...]

Sahih Muslim 7:2803

The translations of Al-Ṭabarī and Ibn Isḥāq add that the women possess nothing for themselves or lack control over their persons, respectively.

Sulaiman bin Amr bin Al-Ahwas said:

“My father narrated to me that he witnessed the farewell Hajj with the Messenger of Allah. So he thanked and praised Allah and he reminded and gave admonition. He mentioned a story in his narration and he (the Prophet) said: “And indeed I order you to be good to the women, for they are but captives with you over whom you have no power than that, except if they come with manifest Fahishah (evil behavior). If they do that, then abandon their beds and beat them with a beating that is not harmful. And if they obey you then you have no cause against them. Indeed you have rights over your women, and your women have rights over you. As for your rights over your women, then they must not allow anyone whom you dislike to treat on your bedding (furniture), nor to admit anyone in your home that you dislike. And their rights over you are that you treat them well in clothing them and feeding them.”

"

Jami` at-Tirmidhi 2:10:1163

It was narrated that: Sulaiman bin Amr bin Ahwas said: “My father told me that he was present on the Farewell pilgrimage with the Messenger of Allah. He praised and glorified Allah, and reminder and exhorted (the people). The he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark if they obey you, then do not seek means of annoyance against them. You have rights over your women and you women have rights over you. Your rights over you women are that they are not to allow anyone whom you dislike on treat on your bedding (furniture), not allow anyone whom you dislike to enter your houses. And their right over you are that should treat them kindly with regard to their clothing and food.' ” (Sahih)

Sunan Ibn Majah 3:9:1851

You have rights over your wives and they have rights over you. You have the right that they should not defile your bed and that they should not behave with open unseemliness. If they do, God allows you to put them in separate rooms and beat them but not with severity. If they refrain from these things they have the right to their food and clothing with kindness. Lay injunctions on women kindly, for they are prisoners with you having no control of their persons. You have taken them only as a trust from God, and you have the enjoyment of their persons by the words of God, so understand…

Ibn Ishaq. Sirat Rasul Allah. 969. p. 651

These versions of the farewell sermon all allude to a verse in the Quran in which beating of women is mandated in certain situations.

Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great.

Quran 4:34

External Links

Muhammad's Last Sermon - Staring At The View (archived), http://staringattheview.blogspot.com/2013/07/muhammads-last-sermon.html

The Farewell Sermon - Blog post discussing the "sources" provided for this alternative Farewell Sermon (archived), http://bjhollingum.blogspot.com/2010/05/farewell-sermon.html
Fraudulent Translation of Muhammad's 'Last Sermon' to Make It Egalitarian - T. Omar Moros, Islam-Watch, August 18, 2009 (archived), http://www.islam-watch.org/authors/89-other-authors/134-fraudulent-translation-of-muhammad-last-sermon-egalitarian.html

References

↑ Siyar Aʕlām Al-Nubalāʾ by Al-Dhahab. Al-Risālah. Vol.6 p.125 سير أعلام النبلاء للذهبي، ط الرسالة، ج6 ص125 قَالَ ابْنُ عُيَيْنَةَ: هُوَ مُفْتِي أَهْلِ مَكَّةَ بَعْدَ عَمْرِو بنِ دِيْنَارٍ
↑ ibid الذهبي: وَلَمْ أَجِدْ لَهُ شَيْئاً عَنْ أَحَدٍ مِنَ الصَّحَابَةِ
↑ سيرة ابن هشام، تحقيق السقا، ج2 ص603 Sīrat Ibn Hishām. Taḥqīq by Al-Saqqā. Vol.2 p.603
↑ تاريخ الطبري، دار المعارف، ج3 ص150 Tārīkh Al-Ṭabarī. Dār Al-Maʕārif. Vol.3 p.150
↑ مغازي الواقدي، دار الأعلمي، ج3 ص1111 Maghāzī Al-Wāqidī. Dar Al-Aʕlamī. Vol.3 p.1111
↑ صحيح مسلم تحقيق عبد الباقي، ج2 ص886 Sahih Muslim. Tahqiq by Abdul Baqi. Vol.2 p.886
↑ Tafsir of Ibn Kathir. Al-ʕilmiyyah publication. vol.3 p.22
↑ صحيفة سبق الألكترونية، مقالة بقلم فلاح الجوفان بعنوان: 14 في 100 عام عنقود خطباء عرفة<BR> بعد ذلك تم تكليف الشيخ عبدالعزيز بن عبدالله آل الشيخ، حفيد أول خطيب لجامع نمرة (في الدولة السعودية الثالثة)، بالخطابة، واستمر الشيخ عبدالعزيز في الخطابة في منبر مسجد نمرة أطول فترة؛ إذ خطب منذ موسم حج عام 1402هـ حتى موسم حج عام 1436هـ. بعدها اعتذر المفتي عن عدم الخطابة لظروفه الصحية،
↑ Sunan Ibn Majah » The Chapters on Marriage - كتاب النكاح » Hadith 1851 https://sunnah.com/ibnmajah:1851
↑ Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم » Hadith 3087 https://sunnah.com/tirmidhi:3087
↑ Abū ʿubayd (d. 224 H), Gharīb Al-Ḥadīth, Dāʾirat Al-Maʿārif, vol.2 p.186 ‌‌عَنَّا هدى وَقَالَ أَبُو عبيد: فِي حَدِيث النَّبِي عَلَيْهِ السَّلَام: اتَّقوا اللَّه فِي النِّسَاء فَإِنَّهُنَّ عنْدكُمْ ‌عوانٍ. قَوْله: ‌عوان واحدتها عانية وَهِي الْأَسِيرَة يَقُول: إِنَّمَا هن عنْدكُمْ بِمَنْزِلَة الأسرى وَيُقَال للرجل من ذَلِك: هُوَ عانٍ وَجمعه عناة. وَمِنْه حَدِيث النَّبِي عَلَيْهِ السَّلَام: عَودوا الْمَرِيض وأطعموا الجائع وفكوا العاني. يَعْنِي الْأَسير وَلَا أَظن هَذَا مأخوذا إِلَّا من الذل والخضوع لِأَنَّهُ يُقَال لكل من ذل واستكان: قد عَنَّا يعنو. [و -] قَالَ الله [تبَارك و -] تَعَالَى {وَعَنَتِ الْوُجُوُه لِلْحَيَّ الْقَيُّوم}»
↑ Rizwi Faizer (2011). The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi. Routledge. p. 544
↑ https://www.iium.edu.my/deed/articles/thelastsermon.html
↑ Lane's Lexicon Book I page 182

[1] Siyar Aʕlām Al-Nubalāʾ by Al-Dhahab. Al-Risālah. Vol.6 p.125 سير أعلام النبلاء للذهبي، ط الرسالة، ج6 ص125 قَالَ ابْنُ عُيَيْنَةَ: هُوَ مُفْتِي أَهْلِ مَكَّةَ بَعْدَ عَمْرِو بنِ دِيْنَارٍ

[2] الذهبي: وَلَمْ أَجِدْ لَهُ شَيْئاً عَنْ أَحَدٍ مِنَ الصَّحَابَةِ

[3] سيرة ابن هشام، تحقيق السقا، ج2 ص603 Sīrat Ibn Hishām. Taḥqīq by Al-Saqqā. Vol.2 p.603

[4] تاريخ الطبري، دار المعارف، ج3 ص150 Tārīkh Al-Ṭabarī. Dār Al-Maʕārif. Vol.3 p.150

[5] مغازي الواقدي، دار الأعلمي، ج3 ص1111 Maghāzī Al-Wāqidī. Dar Al-Aʕlamī. Vol.3 p.1111

[6] صحيح مسلم تحقيق عبد الباقي، ج2 ص886 Sahih Muslim. Tahqiq by Abdul Baqi. Vol.2 p.886

[7] Tafsir of Ibn Kathir. Al-ʕilmiyyah publication. vol.3 p.22

[8] صحيفة سبق الألكترونية، مقالة بقلم فلاح الجوفان بعنوان: 14 في 100 عام عنقود خطباء عرفة<BR> بعد ذلك تم تكليف الشيخ عبدالعزيز بن عبدالله آل الشيخ، حفيد أول خطيب لجامع نمرة (في الدولة السعودية الثالثة)، بالخطابة، واستمر الشيخ عبدالعزيز في الخطابة في منبر مسجد نمرة أطول فترة؛ إذ خطب منذ موسم حج عام 1402هـ حتى موسم حج عام 1436هـ. بعدها اعتذر المفتي عن عدم الخطابة لظروفه الصحية،

[9] Sunan Ibn Majah » The Chapters on Marriage - كتاب النكاح » Hadith 1851 https://sunnah.com/ibnmajah:1851

[10] Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم » Hadith 3087 https://sunnah.com/tirmidhi:3087

[11] Abū ʿubayd (d. 224 H), Gharīb Al-Ḥadīth, Dāʾirat Al-Maʿārif, vol.2 p.186 ‌‌عَنَّا هدى وَقَالَ أَبُو عبيد: فِي حَدِيث النَّبِي عَلَيْهِ السَّلَام: اتَّقوا اللَّه فِي النِّسَاء فَإِنَّهُنَّ عنْدكُمْ ‌عوانٍ. قَوْله: ‌عوان واحدتها عانية وَهِي الْأَسِيرَة يَقُول: إِنَّمَا هن عنْدكُمْ بِمَنْزِلَة الأسرى وَيُقَال للرجل من ذَلِك: هُوَ عانٍ وَجمعه عناة. وَمِنْه حَدِيث النَّبِي عَلَيْهِ السَّلَام: عَودوا الْمَرِيض وأطعموا الجائع وفكوا العاني. يَعْنِي الْأَسير وَلَا أَظن هَذَا مأخوذا إِلَّا من الذل والخضوع لِأَنَّهُ يُقَال لكل من ذل واستكان: قد عَنَّا يعنو. [و -] قَالَ الله [تبَارك و -] تَعَالَى {وَعَنَتِ الْوُجُوُه لِلْحَيَّ الْقَيُّوم}»

[12] Rizwi Faizer (2011). The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi. Routledge. p. 544

[13] ttps://www.iium.edu.my/deed/articles/thelastsermon.html

[14] Lane's Lexicon Book I page 182

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-''Please note: The following account of [[Muhammad]]'s [[Farewell Sermon]] is an account of dubious origin and which arguably has [[List_of_Fabricated_Hadith#Muhammad.27s_Farewell_Sermon|no primary source]]. Nevertheless, for the purpose of this article, we will accept the text as authentic and analyze it accordingly.''
+'''The Farewell Sermon''' (خطبة الوداع‎, Khuṭbatu l-Wadāʕ) is purported to be the Prophet [[Muhammad|Muhammad's]] final [[Farewell Sermon|sermon]] to his followers before [[Muhammad's Death|his death]] in 632 CE, 10 H. However like most elements of the Islamic tradition our sources for this are late, with the earliest mention coming from Ibn Isḥāq who was born 70 years after the death of the prophet. The entirety of the supposed speech shows up in Ibn Isḥāq while Ṣaḥīḥ Muslim and Ṣaḥīḥ Bukhārī report shorter versions. Other sources in Hadith repeat isolated fragments of the speech, one of which reminds men to treat their wives well given that they are prisoners to their husbands. It also echoes [[Qur'an]] 4:34 in commanding the beating of women in the case of disobedience. It should be noted that [[List_of_Fabricated_Hadith#Muhammad.27s_Farewell_Sermon|a more recent retelling of the speech]] which omits this injunction is a recent fabrication and not part of the attested classical tradition.
 ==Introduction==
+According to Muslim historians, Muhammad’s ''Farewell Sermon'' was delivered on the ninth day of ''Dhu al-Hijjah'' (Month of Hajj- Pilgrimage 632 CE) in the valley of mount Arafat. This area located in Saudi Arabia was, and still is, considered holy and even today non-Muslims are forbidden from entering.
-According to Muslim historians, Muhammad’s ''Farewell Sermon'' (خطبة الوداع‎, Khuṭbatu l-Wadā') was delivered on the ninth day of ''Dhu al-Hijjah'' (Month of Hajj- Pilgrimage 632 CE) in the valley of mount Arafat. This area located in [[Saudi Arabia]] was, and still is, considered holy and even today non-Muslims are forbidden from entering.
+The sermon took place ten years after  Muhammad’s ''Hijra'' (هِجْرَة Migration) to [[Medina]], meaning it was after conquering Mecca.
-The sermon took place ten years after  Muhammad’s ''Hijra'' (هِجْرَة Migration) to [[Medina]], meaning it was after conquering Mecca and wiping the infidels from the land.
+This event took place following this [[Qur'an|Qur'anic]] [[Revelation|revelation]]:
-Before we begin our analysis of the Farewell Sermon, we must note that as an event, it took place following this [[Qur'an|Qur'anic]] [[revelations|revelation]]:
 {{Quote| {{Quran|9|28}} | O ye who believe! Truly the Mushrikuns (Pagans and all unbelievers) are unclean; so let them not, after this year of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty, for Allah is All-knowing, All-wise. }}
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 Accordingly, the listeners were all strictly Muslim. Muhammad was addressing his own people, since no others were allowed to enter the area of the Sacred Mosque, which includes the Plain of Arafat.
-==Analysis of The Farewell Sermon==
+== Sources of the Sermon ==
+The sermon is reported in numerous Hadith sources. Some reports mention the full sermon, while others mention fragments of it.
+The earliest account of the full sermon was by Ibn Isḥāq (d.150 H) who reported it on the authority of Abdullāh Bin Abī Nujayḥ (d.131) who was a prominent religious authority in Mecca.<ref>Siyar Aʕlām Al-Nubalāʾ by Al-Dhahab. Al-Risālah. Vol.6 p.125
+سير أعلام النبلاء للذهبي، ط الرسالة، ج6 ص125
+قَالَ ابْنُ عُيَيْنَةَ: هُوَ مُفْتِي أَهْلِ مَكَّةَ بَعْدَ عَمْرِو بنِ دِيْنَارٍ</ref> Since that he never reported any Hadith directly from a companion of Muhammad<ref>ibid
+الذهبي: وَلَمْ أَجِدْ لَهُ شَيْئاً عَنْ أَحَدٍ مِنَ الصَّحَابَةِ</ref>, this means that the chain of narration of Ibn Isḥāq’s sermon report has two missing links: The sermon witness and the one who heard the witness’s report.
+Ibn Isḥāq’s report is found in Ibn Hishām’s (d. 213 H) biography of Muhammad<ref>سيرة ابن هشام، تحقيق السقا، ج2 ص603
+Sīrat Ibn Hishām. Taḥqīq by Al-Saqqā. Vol.2 p.603</ref> which is a summary of Ibn Isḥāq’s missing work. Ibn Isḥāq’s report is also found in the History of Al-Ṭabarī (d. 310 H).<ref>تاريخ الطبري، دار المعارف، ج3 ص150
+Tārīkh Al-Ṭabarī. Dār Al-Maʕārif. Vol.3 p.150</ref>
+The second earliest mention of the full sermon after Ibn Isḥāq was by Al-Wāqidī (d. 207 H) who reported it with two chains of narrations: One goes back to Ibn Abbas a cousin of Muhammad, and the other goes back to a witness named ʕamr Bin Yathribī.<ref>مغازي الواقدي، دار الأعلمي، ج3 ص1111
-Muhammad begins by praising and thanking his Lord, then addresses his followers.
+Maghāzī Al-Wāqidī. Dar Al-Aʕlamī. Vol.3 p.1111</ref>
-===The Call for Jihad===
+Ṣaḥīḥ Muslim reports a shorter version of the sermon in a narration where the great great grandson of Muhammad (The grandson of Ḥusayn) meets Jābir, a companion of Muhammad who lived until the age of 94 (d.78 H). He asked Jābir to tell him about the prophet’s pilgrimage. Jābir proceeded to detail the events of the pilgrimage including the farewell sermon.<ref>صحيح مسلم تحقيق عبد الباقي، ج2 ص886
-{{Quote||"O People, lend me an attentive ear, for I know not 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 here today".}}
+Sahih Muslim. Tahqiq by Abdul Baqi. Vol.2 p.886</ref>
-"Take these words to those who could not be present here today," An extremely significant statement, as it is symbolically calling for a full-scale [[Jihad]]. He accentuates the importance of taking his words to those who are not present there; naturally, by whatever means he has employed thus far to take down all those who had not paid heed to him and his message.
+Ṣaḥīḥ Bukhārī reports a short version that lacks the part about women. (see next section)
-{{Quote||O People, just as you regard this month, this day, and 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. Hurt no one so that no one may hurt you. Remember that you will indeed meet your lord, and that he will indeed reckon your deeds. Allah has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...”}}
+==Text of the Farewell Sermon==
-There is nothing noteworthy here, except the first few sentences which reaffirm the sacredness of the city and the period, purified from unbelievers. Confirming once again, that the audience was exclusively Muslim.
+'''<big>Ibn Isḥāq's version which is the earliest report of the sermon:</big>'''{{Quote|The History of al-Tabari, Volume 9 The Last Years of the Prophet (Translated by Ismail K. Poonawala), pp. 112-113|O people, listen to my words. I do not know whether I shall ever meet you again in this place after this year. O people, your blood and your property are sacrosanct until you meet your Lord, just as this day and this month of yours are sacred. Surely you will meet your Lord and He will question you about your deeds. I have [already] made this known. Let he who has a pledge return it to the one who entrusted him with it; all usury is abolished, but your capital belongs to you. Wrong not and you shall not be wronged. Allah has decreed that there will be no usury, and the usury of Abbas b. Abd al-Muttalib is abolished, all of it. All blood shed in the pre-Islamic days is to be left unavenged. The first such claim I revoke is that of Ibn Rabiah b. al-Harith b. Abd al-Muttalib, who was nursed among the Banu Layth and was slain by the Banu Hudhayl. His is the first blood shed in the pre-Islamic days with which I shall set an example. O people, indeed Satan despairs of ever being worshipped in this land of yours. He will be pleased, however, if he is obeyed in a thing other than that, in matters you minimize. So beware of him in your religion, O people, intercalculating a month is an increase in unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another [in order] to agree with the number that Allah has hallowed, and so profane what Allah has hallowed, and hallow what Allah has made profane. Time has completed its cycle [and is] as it was on the day that Allah created the heavens and the earth. The number of the months with Allah is twelve; [they were] in the Book of Allah on the day He created the heavens and the earth. Four of them are sacred, the three consecutive [months] and the Rajab [which is the month of] Mudar, which is between Jumada and Sha’ban.<BR><BR>Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms and to beat them, but not severely. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people. I have conveyed the Message, and have left you with something which, if you hold fast to it, you will never go astray; that is, the Book of Allah and the sunnah of his Prophet. Listen to my words, O people, for I have conveyed the Message and understand [it]. Know for certain that every Muslim is a brother of another Muslim, and that all Muslims are brethren. It is not lawful for a person [to take] from his brother except that which he has given him willingly, so do not wrong yourselves. O Allah, have I not conveyed the message?}}
-{{Quote||Beware of Satan, 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}}
+'''<big>Ṣaḥīḥ Bukhārī's verion:</big>'''{{Quote| Sahih al-Bukhari » Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi) - كتاب المغازى » Hadith 4406
+https://sunnah.com/bukhari:4406|The Prophet (ﷺ) said, "Time has taken its original shape which it had when Allah created the Heavens and the Earth. The year is of twelve months, four of which are sacred, and out of these (four) three are in succession, i.e. Dhul-Qa'da, Dhul-Hijja and Al-Muharram, and the fourth is Rajab which is named after the Mudar tribe, between (the month of) Jumaida (ath-thania) and Sha'ban." Then the Prophet (ﷺ) asked, "Which is this month?" We said, "Allah and His Apostle know better." On that the Prophet (ﷺ) kept quiet so long that we thought that he might name it with another name. Then the Prophet (ﷺ) said, "Isn't it the month of Dhul-Hijja?" We replied, "Yes." Then he said, "Which town is this?" "We replied, "Allah and His Apostle know better." On that he kept quiet so long that we thought that he might name it with another name. Then he said, "Isn't it the town of Mecca?" We replied, "Yes, " Then he said, "Which day is today?" We replied, "Allah and His Apostle know better." He kept quiet so long that we thought that he might name it with another name. Then he said, "Isn't it the day of An- Nahr (i.e. sacrifice)?" We replied, "Yes." He said, "So your blood, your properties, (The sub-narrator Muhammad said, 'I think the Prophet (ﷺ) also said: And your honor..) are sacred to one another like the sanctity of this day of yours, in this city of yours, in this month of yours; and surely, you will meet your Lord, and He will ask you about your deeds. Beware! Do not become infidels after me, cutting the throats of one another. It is incumbent on those who are present to convey this message (of mine) to those who are absent. May be that some of those to whom it will be conveyed will understand it better than those who have actually heard it." (The sub-narrator, Muhammad, on remembering that narration, used to say, "Muhammad spoke the truth!") He (i.e. Prophet) then added twice, "No doubt! Haven't I conveyed (Allah's Message) to you?"}}
-Again, nothing unusual, as most preachers preach against Satan.
+'''<big>Ṣaḥīḥ Muslim's version:</big>'''{{Quote| Sahih Muslim. The Book of Pilgrimage - كتاب الحج . Hadith 1218
+https://sunnah.com/muslim:1218a|Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabi'a b. al-Harith, who was nursed among the tribe of Sa'd and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of 'Abbas b. 'Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice.}}
-===Misogyny===
+== Importance of the Sermon ==
+The Hadith corpus mentions many sermons by Muhammad but they are very short and usually each sermon includes a single main point. The farewell sermon is the only reported sermon that is long and includes many different points making it the only one that resembles a full sermon. This sermon is significant to Muslims since Muhammad, in front of thousands of followers, bid farewell to his nation by saying that he might not be here ever again, and he died just three months later. He preached several important lessons in this farewell sermon: The sacredness of Muslims’ blood and properties, the abolition of everything pertaining to the pre-Islamic era, how women should be treated by their husbands, and finally that Muslims will never go astray if they hold fast to the book of Allah.
-{{Quote||O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah'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. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste}}
+What adds more significance to the sermon is the reports that the following verse was revealed on that day<ref>Tafsir of Ibn Kathir. Al-ʕilmiyyah publication. vol.3 p.22</ref>:
-The sermon suddenly sinks into misogyny. As the addressees were men, Muhammad reminds them of their rights over women, but (almost as an afterthought) adds that women too have rights over men. But these so-called rights of women are very much conditional.
+{{Quote| {{Quran|5|3}} |This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.}}The sermon has impacted practiced Islam in the following ways:
-If women abide by the rights given to men, only then do they deserve to be fed and clothed. As far as women's rights are concerned in this sermon, that is it. Men are also encouraged to be kind to their women so long as they stay quite and obedient, something akin to a pet (in the [[The Farewell Sermon|authentic account]] of this sermon, Muhammad does indeed liken women to domestic animals).<ref>al-Tabari, Vol IX, No. 1754</ref>
+-Following in the footsteps of Muhammad, delivering a public sermon by an Imam became a ritual part of the Hajj. This sermon called the sermon of Arafah and it’s delivered in Arafah. In modern times this sermon is delivered by a prominent Imam chosen by the Saudi government. The grand Mufti of Saudi Arabia Abdul Aziz Al-Shikh used to be chosen to deliver the sermon every year for over 3 decades until 2015 when he fell ill<ref>[https://web.archive.org/web/20231005044425/https://sabq.org/saudia/8dwtlle5zt صحيفة سبق الألكترونية، مقالة بقلم فلاح الجوفان بعنوان: 14 في 100 عام عنقود خطباء عرفة]<nowiki><BR></nowiki>
-Women even have restrictions placed on their friendships with others (male or female) as proven by Muhammad commanding chastity from women separately. Therefore, even innocent friendships with other women is not possible if the husband wishes it. They are under their husbands will and can only enjoy what we would consider the basic rights of a women in a traditional marriage only if they remain in full compliance to their men.
+بعد ذلك تم تكليف الشيخ عبدالعزيز بن عبدالله آل الشيخ، حفيد أول خطيب لجامع نمرة (في الدولة السعودية الثالثة)، بالخطابة، واستمر الشيخ عبدالعزيز في الخطابة في منبر مسجد نمرة أطول فترة؛ إذ خطب منذ موسم حج عام 1402هـ حتى موسم حج عام 1436هـ.
-{{Quote||O People, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.}}
+بعدها اعتذر المفتي عن عدم الخطابة لظروفه الصحية،
+</ref>.
-A mention of the [[Five Pillars of Islam|pillars of Islam]]; Nothing of note.
+-The sermon clarified that the beating mentioned in the Quran as a punishment for wives with ill-conduct shouldn’t be severe. No other Hadith clarified this.
-===Equality of Mankind===
+-The sermon in Ṣaḥīḥ Muslim is part of a long report by Jābir where he detailed the events of Muhammad's pilgrimage. This detailed report became an important source for how the Hajj should be conducted.
-{{Quote||"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 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"}}
+-Muhammad ended the sermon by saying “Haven't I conveyed to you? O Allah bear witness”. This expression is sometimes used by religious and public speakers at the end of an important speech.
-This is the most often quoted portion of the Farewell Sermon, used by Muslims to preach of their prophet’s commitment to humanity. The talk is harsh on Arab prejudice against non-Arabs. It would seem, we have some glossy words against racism.
-In reality, Muhammad was talking of piety in religious affairs. In this faculty, there can be no supreme race or language. Muhammad was compelled to preach this, due to his earlier call for Jihad. His followers would no-doubt encounter many non-Arabs and people of differing races, so in tough times, these kinds of appeasements would be necessary.
+Although the Hadith corpus is full of reports that are considered misogynistic in modern standards, the farewell sermon is the only Hadith that describes wives as prisoners with their husbands. This description is mentioned in the version by Ibn Isḥāq, Al-Wāqidī and several other sources such as Sunan Ibn Majah<ref>Sunan Ibn Majah » The Chapters on Marriage - كتاب النكاح » Hadith 1851
-====Racial Prejudice====
+<nowiki>https://sunnah.com/ibnmajah:1851</nowiki></ref> and Al-Tirmidhi<ref>Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم » Hadith 3087
-On the other hand, Muhammad was very much prejudicial. For an example of this, we need only look to the following hadith where he hoists clannish supremacy:
+https://sunnah.com/tirmidhi:3087</ref>. But it isn’t mentioned in Ṣaḥīḥ Muslim’s version. The version of Ṣaḥīḥ Bukhārī drops the portion about beating women from the sermon altogether.
-{{Quote| {{Bukhari|9|89|329}}|Narrated Jabir bin Samura:
+== Authenticity of the Sermon ==
-I heard the Prophet saying, "There will be twelve Muslim rulers (who will rule all the Islamic world)." He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Quraish." }}
+Traditional Sunni Islam takes the sermon as authentic especially that large parts of it are reported in Ṣaḥīḥ Bukhārī and Ṣaḥīḥ Muslim which are deemed by Sunni Muslims as the most authentic collections of Hadith.
-The ''Quraish'' (قريش‎ Qurayš) were Arabs and Muhammad (himself being from the Quraish tribe) was speaking of the rulers who would rise up after him to rule over the Islamic world. When Muhammad says "will be" the connotation to his followers was and still is "should be". Moreover, this hadith has contributed a lot to the [[Shiite|Shi'ite]]-[[Sunni]] rift in the Muslim world.
+From a critical scholarly point of view, though, the narrations have a number of issues: apparent that the sermon includes two fabrications:
-====Brotherhood in Islam====
+-In many versions of the sermon, including the earliest version by Ibn Isḥāq, Muhammad says “O people! listen to my words. I do not know whether I shall ever meet you again in this place after this year.” The fact that Muhammad died 3 months later turns what he said into a prophecy, which means it was a fabrication as it’s the habit of historians to deem accounts of miracles and prophecies in any tradition as ahistorical. In the sermon's versions reported in Ṣaḥīḥ Bukhārī and Ṣaḥīḥ Muslim, there’s no mention of this prophecy.
-Next we tackle the meaning of "brotherhood" in Islam; Whenever Muhammad spoke of brotherhood, it was only of the brotherhood between fellow believers (Muslims) and here too it is no different.
+-The sermon as reported by Ibn Isḥāq, Al-Wāqidī, Ṣaḥīḥ Muslim and some other sources includes the following line:
-Muhammad starts by proclaiming "all mankind is from a common father and mother", but soon adds "Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood." It could not be stated any clearer than that; Only Muslims are brothers to Muslims. There is no mention of Atheists, Idolaters or even the so-called [[Islam and the People of the Book|People of the Book]] who themselves are often equated with Idolaters.
+“I have left you with something which, if you hold fast to it, you will never go astray; that is, the Book of Allah.“
-Muhammad began his speech with the call for Jihad, so this has much significance. It was a call to stretch beyond their current dominion and for this purpose he alerts only those whom he considers part of the brotherhood. When the going gets tough, Muslims (and only Muslims) should conserve the brotherhood. We now move onto the final part of the sermon.
+Ibn Isḥāq’s version adds to it: “and the sunnah of his Prophet.”
-===The Termination of Prophethood===
+The mention of "the Sunnah of the prophet" is clearly apocryphal, as Patricia Crone has shown in ''God's Caliph'', since such a concept did not exist in actual khalifal/Islamic jurisprudence until well into the Abbassid period. Other renditions such as that of Ṣaḥīḥ Muslim don’t mention the Sunnah of the prophet.
-{{Quote||"Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone. O People, no prophet or apostle will be come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the Quran and my example, the sunnah, and if you follow these 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 Allah, that I have conveyed your message to your people".}}
+== The correct translation of ʿawān عوان ==
-Muhammad reaffirms the termination of prophethood by saying "no new faith will be born." Once again, "will be born", when spoken by Muhammad, means "should be born."
+The sermon as reported by Ibn Isḥāq and many other sources includes the following portion:
-This speech took place after winning over the unbelievers of Mecca. He had already expelled the entirety of the Jewish population from the land, and cleansed his holy city of unbelievers. Islam had finally won over existing faiths, and likewise there should be no other faiths in the future. The sentiment expressed here often used as grounds for the prosecution of "deviants" such as the Baha'i, Ahmadiyya, and indeed Shi'a communities in the Muslim world.
+“Treat women well, for they are ʿawān with you”.
-He continues by saying "I leave behind me two things, the Qur'an and my example, the sunnah, and if you follow these you will never go astray". As with the beginning, he concludes the sermon with the reiteration for Jihad. "All those who listen to me shall pass on my words to others and those to others again" And by doing so, they have to follow Qur'an and Sunnah of the prophet. This takes us back to the Qur'an.
+All Hadith exegesis and classical Arabic dictionaries agree that ʿawān mentioned in this Hadith means captives or prisoners. Despite this unanimous agreement, the word is mistranslated in some English translations into one of the following:
-====The Meaning of Fitna====
+-“Domestic animals” which appears in Ismail K. Poonawala’s translation of Al-Ṭabarī’s history.
-{{Quote| {{Quran|8|39}} |And fight them on until there is no more '''Fitna''', and it all becomes the religion of Allah altogether and everywhere; then if they cease, verily Allah doth see all that they do}}
+This mistranslation stems from the existence of two Arabic words identical in pronunciation but different in meaning. One is singular and the other is plural:
-The Arabic word ''Fitna'' (فِتْنَةٌ‎)  does not have the same meaning as given by our three official translators (Yusuf Ali, Picktall, Shakir), which is "tumult" and "oppression". To understand the true meaning of this word as spoken by Muhammad, we need to look towards the universally accepted Qur'anic [[Tafsir|commentary]] by Ibn Kathir:
+The word ʿawān in the Hadith is a plural word since that it’s describing a plural noun (women). The sentence in the Hadith literally means “They are ʿawān at you”. The singular of ʿawān is ʿāniyah عانية which means female captive. It’s derived from the verb ʿanā عنا which means (he) submitted (to). <ref>Abū ʿubayd (d. 224 H), Gharīb Al-Ḥadīth, Dāʾirat Al-Maʿārif, vol.2 p.186
-{{Quote|1=[http://www.tafsir.com/default.asp?sid=8&tid=20140 Tafsir Ibn Kathir]|2="Ibn `Umar came to us and was asked, "What do you say about fighting during Fitnah'' Ibn `Umar said, "Do you know what Fitnah refers to Muhammad was fighting against the idolators, and at that time, attending (or residing with) the idolators was a Fitnah (trial in religion).
+‌‌عَنَّا هدى وَقَالَ أَبُو عبيد: فِي حَدِيث النَّبِي عَلَيْهِ السَّلَام: اتَّقوا اللَّه فِي النِّسَاء فَإِنَّهُنَّ عنْدكُمْ ‌عوانٍ. قَوْله: ‌عوان واحدتها عانية وَهِي الْأَسِيرَة يَقُول: إِنَّمَا هن عنْدكُمْ بِمَنْزِلَة الأسرى وَيُقَال للرجل من ذَلِك: هُوَ عانٍ وَجمعه عناة. وَمِنْه حَدِيث النَّبِي عَلَيْهِ السَّلَام: عَودوا الْمَرِيض وأطعموا الجائع وفكوا العاني. يَعْنِي الْأَسير وَلَا أَظن هَذَا مأخوذا إِلَّا من الذل والخضوع لِأَنَّهُ يُقَال لكل من ذل واستكان: قد عَنَّا يعنو. [و -] قَالَ الله [تبَارك و -] تَعَالَى {وَعَنَتِ الْوُجُوُه لِلْحَيَّ الْقَيُّوم}»</ref>
-Ad-Dahhak reported that Ibn `Abbas said about the Ayah (And fight them until there is no more Fitnah...) "So that there is no more Shirk.}}
-It is evident here that the word "Fitna" denotes polytheism or anything un-Islamic.
+There’s another ʿawān in Arabic which is a singular word so it cannot be the one meant in the Hadith. This singular ʿawān is listed in Lane’s lexicon which makes it clear the word is singular and has the plural form of ʿūn. Lane lists several meanings for ʿawān including beast or a cow.
-==Conclusion==
-Muhammad started his sermon, proclaiming the importance of conveying his message to those who were absent. Who are these absentees? There weren’t many Muslims absent. Ali had been called back from Yemen to partake in this pilgrimage. Moreover, Muhammad did not say anything new in this sermon to his Muslim followers.
-Muhammad preached on (Strictly Muslim) brotherhood, then of the pillars of Islam, All of which had been already established. Five prayers a day, fasting, Zakat (giving alms), performing hajj; [[Jizyah]] too was established by then.  There was no need to repeat any of this information to the well-informed Muslims.
+- Rizwi Faizer in her translation of Al-Wāqidī's ''Life of Muhammad, translated'' ʿawān as: “for they are bound to you and are dependent on you.”<ref>Rizwi Faizer (2011). ''The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi''. Routledge. p. 544</ref> This is an apologetic translation that has no basis whatsoever.
-Therefore, we can conclude that the absentees being referred to were in fact the non-Muslims of foreign lands. Muhammad was alerting his followers to convey the message of Islam to the absentees, who were yet to become Muslims. As has been mentioned previously, he signaled this in the introduction and conclusion of his speech. Convey this message to the absentees.
-Muslim historians tell us what happened soon after this farewell sermon:
+- Another apologetic translation that appears on many websites such as the international Islamic university in Malysia.<ref>https://www.iium.edu.my/deed/articles/thelastsermon.html</ref>
-{{Quote|Ibn Ishaq: 970|Then the apostle returned and stopped in Medina for the rest of Dhul Hijja, Muharram and Safar. He ordered the people to make an expedition to Syria and put over them Usama bin Zayd; his freed slave. He ordered him to lead his cavalry into the territory of the Balqa and Al-Darum in the land of Palestine. The men got ready and all the first emigrants went with Usama.}}
+In this popular English translation of the sermon, ʿawān is translated as “partners and helpers” which has no basis whatsoever. It might have originated from the misconception that the word ʿawān is derived from the word ʿawn عون which means help. Whereas all classical sources affirm the word ʿawān is derived from ʿanā which means (he) submitted (to). And not a single classical source says that ʿawān has anything to do with “help”.
-An expedition to Syria, which is far ''beyond'' Mecca. So jihad had begun straight after Muhammad’s farewell speech. Muhammad sent messengers to distant kings including; Negus, Chosroes of Persia, and the Eastern Roman Emperor Heraclius, to whom he wrote:
+== Related Text ==
+Note that while translations of the following hadiths of the farewell sermon differ, the same Arabic text occurs in the line about beating without severity. In Arabic, 'beat them, but not severely' is ''fa-idribuhunna darban ghayra mubarrihin'' (فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ), which literally translates to mean 'beat them, a beating without violence/severity/sharpness/vehemence<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000219.pdf Lane's Lexicon] Book I page 182</ref>'.{{Quote|{{Abu Dawud||1900|Hasan}}|[...] Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. [...]}}The version of the farewell sermon in Sunan Abu Dawud was collected also in Ṣaḥīḥ Muslim.
+{{Quote|{{Muslim|7|2803}}|[...] Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. [...]}}
-{{Quote|{{Bukhari|4|52|191}}|"...I [Muhammad] invite you to Islam (i.e. surrender to Allah), embrace Islam and you will be safe..."}}
+The translations of Al-Ṭabarī and Ibn Isḥāq add that the women possess nothing for themselves or lack control over their persons, respectively.{{Quote|{{Al Tirmidhi||2|10|1163}}|Sulaiman bin Amr bin Al-Ahwas said:
-He ordered his [[ummah]] to take his message to the absentees, and the precedence in how to approach this task was set by Muhammad himself. "Take these words to those who could not be present here today". Muhammad ordered it, and his followers complied by invading nation after nation in what is now referred to as the Arab or Muslim conquests. The message of Muhammad’s farewell sermon has to be understood under the context in which it was delivered, otherwise its true meaning is lost.
-It is obvious that the sermon has been cut short while reporting. Additions may not have been made, but there was almost certainly a great deal of deletion or forgetfulness. The reason being that this sort of sermon is usually lengthy, but this particular one, if accepted as genuine, is rather short.
+“My father narrated to me that he witnessed the farewell Hajj with the Messenger of Allah. So he thanked and praised Allah and he reminded and gave admonition. He mentioned a story in his narration and he (the Prophet) said: “And indeed I order you to be good to the women, '''for they are but captives with you over whom you have no power than that, except if they come with manifest Fahishah (evil behavior). If they do that, then abandon their beds and beat them with a beating that is not harmful.''' And if they obey you then you have no cause against them. Indeed you have rights over your women, and your women have rights over you. As for your rights over your women, then they must not allow anyone whom you dislike to treat on your bedding (furniture), nor to admit anyone in your home that you dislike. And their rights over you are that you treat them well in clothing them and feeding them.”
-==See Also==
+"}}
+{{Quote|{{Ibn Majah|9|3|9|1851}}|It was narrated that: Sulaiman bin Amr bin Ahwas said: “My father told me that he was present on the Farewell pilgrimage with the Messenger of Allah. He praised and glorified Allah, and reminder and exhorted (the people). The he said: 'I enjoin good treatment of women, for '''they are prisoners with you''', and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then '''forsake them in their beds and hit them''', but without causing injury or leaving a mark if they obey you, then do not seek means of annoyance against them. You have rights over your women and you women have rights over you. Your rights over you women are that they are not to allow anyone whom you dislike on treat on your bedding (furniture), not allow anyone whom you dislike to enter your houses. And their right over you are that should treat them kindly with regard to their clothing and food.' ” (Sahih)}}{{Quote|Ibn Ishaq. ''Sirat Rasul Allah''. 969. p. 651|You have rights over your wives and they have rights over you. You have the right that they should not defile your bed and that they should not behave with open unseemliness. '''If they do, God allows you to put them in separate rooms and beat them''' but not with severity. If they refrain from these things they have the right to their food and clothing with kindness. Lay injunctions on women kindly, '''for they are prisoners with you having no control of their persons.''' You have taken them only as a trust from God, and you have the enjoyment of their persons by the words of God, so understand…}}
-*[[Invitations to Islam Prior to Violence]]
+These versions of the farewell sermon all allude to a verse in the Quran in which [[Wife Beating in Islamic Law|beating of women]] is mandated in certain situations.
-{{Hub4|Farewell Sermon|the Farewell Sermon}}
+{{Quote|{{Quran|4|34}}|Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places '''and beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great.}}
 ==External Links==
+*{{external link| url = http://staringattheview.blogspot.com/2013/07/muhammads-last-sermon.html| title = Muhammad's Last Sermon| publisher = Staring At The View| author = | date = | archiveurl = http://www.webcitation.org/query?url=http%3A%2F%2Fstaringattheview.blogspot.com%2F2013%2F07%2Fmuhammads-last-sermon.html&date=2013-08-05| deadurl = no}}
 *{{external_link|url=http://bjhollingum.blogspot.com/2010/05/farewell-sermon.html |title=The Farewell Sermon |archiveurl=http://www.webcitation.org/query?url=http://bjhollingum.blogspot.com/2010/05/farewell-sermon.html&date=2011-03-01 |archivedate=2011-03-01 |linkdesc=Blog post discussing the "sources" provided for this alternative Farewell Sermon |deadurl=no}}
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 [[Category:Muhammad]]
+[[Category:Sirah]]
+[[Category:Sacred history]]
+[[Category:Hadith]]
+[[Category:Society and human nature]]
+[[Category:Abrogation]]

Farewell Sermon: Difference between revisions

Latest revision as of 01:41, 11 October 2023

Contents

Introduction

Sources of the Sermon

Text of the Farewell Sermon

Importance of the Sermon

Authenticity of the Sermon

The correct translation of ʿawān عوان

Related Text

External Links

References

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Farewell Sermon: Difference between revisions

Latest revision as of 01:41, 11 October 2023

Introduction

Sources of the Sermon

Text of the Farewell Sermon

Importance of the Sermon

Authenticity of the Sermon

The correct translation of ʿawān عوان

Related Text

External Links

References

Navigation menu

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