The Farewell Pilgrimage

After the Hajj of Abu Bakr with the People

After the Hajj of Abu Bakr with the Muslims, Ali ibn Abi Talib recited Surah Bara'ah (also known as Surah At-Tawbah) the Hajj of Abu Bakr, addressing both Muslims and polytheists. He proclaimed that the Prophet Muhammad had announced that no one should enter Paradise as a disbeliever and that after that year, no one should perform Hajj as a polytheist or circumambulate the Kaaba while naked. Anyone who had a covenant with the Messenger of Allah should honor it until its term, and the polytheists of the Arabian Peninsula were convinced that they had no option left but to worship idols. If they did otherwise, they would declare war against Allah and His Messenger.

This situation was particularly prevalent among the people of the South in regions like Yemen and Hadhramaut. The people of the Hijaz and those regions to the north had already converted to Islam 

and had taken shelter under the banner of the new religion. However, in the South, the situation was divided between polytheism and Christianity.

As for the polytheists, they embraced Islam in groups, as I have mentioned before. They entered the religion of Allah in throngs and sent their delegations to Medina, showing great enthusiasm for Islam. Most of them were drawn closer to Islam, and they returned to their homes with a stronger commitment to their newfound faith.

On the other hand, the People of the Book, including Jews and Christians, were addressed in Surah At-Tawbah with verses such as: "Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled". (Quran, 9:29). And it continues with verses that admonish the People of the Book for their wrongdoings.

Many historians ponder over these verses from Surah At-Tawbah, which marked the conclusion of the Quran's revelation. They question whether Muhammad's instructions regarding the People of the Book differed from his earlier teachings during the earlier years of his prophethood.

Some scholars, especially Orientalists, argue that these verses place the People of the Book and polytheists in a similar category, suggesting that Muhammad, after initially seeking support from Jews and Christians, eventually turned his focus toward the Jews as enemies. They claim that he continued hostilities with them until they were expelled from the Arabian Peninsula. Meanwhile, he sought to establish amicable relations with Christians, and Quranic verses praised their faith and friendship. This, they argue, led to contradictions in Muhammad's approach and fueled animosity between Muslims and Christians in later periods, making reconciliation between the followers of Jesus and Muhammad nearly impossible.

Taking the apparent meaning of this argument may lead those who listen to it to believe that it describes an aspect of the truth, even if they don't fully accept it. However, examining the historical context and the reasons behind the revelation of the verses leaves no room for doubt about the consistent stance of Islam and the Messenger Muhammad toward the People of the Book from the beginning of his mission to its end.

Islam affirms that Jesus, the son of Mary, is the Spirit of God and His Word, which He bestowed upon Mary. Islam also acknowledges that Jesus, the son of Mary, was a servant of God, to whom God granted the Book, appointed him as a prophet, blessed him, and enjoined him to establish prayer and give alms as long as he lived. This has been consistent in the Quran from the beginning of the message to its conclusion.

The fundamental principle of Islam, from the very beginning, is the belief in the oneness of God, who is unique, has no partner, and cannot be compared to anyone. This is the essence of Islam, and it has remained unchanged since the first moment. This is the core of Islam as long as the world exists.

A delegation of Christians from Najran came to the Prophet, debating with him about God and the lineage of Jesus long before Surah At-Tawbah was revealed. They asked Muhammad, "If Jesus' mother is Mary, then who is his father?" In response to this, the following verse was revealed:

"Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, 'Be,' and he was. [This is] the truth from your Lord, so do not be among the doubters. But if they dispute with you, say, 'I have submitted myself to Allah [in Islam], and [so have] those who follow me.' And say to those who were given the Scripture and [to] the unlearned, 'Have you submitted yourselves?' And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants". (Quran, 3:59-20)

In this Surah, Surah Aal-E-Imran, the conversation with the People of the Book is portrayed as a miraculous dialogue, admonishing them for not following the path of Allah and His signs, which were conveyed by Jesus, Moses, and Abraham, before their distortions and interpretations led them astray from the true message.

The verses revealed in Surah At-Tawbah, which speak about the People of the Book, do not address their belief in Jesus, the son of Mary. Instead, they focus on their association of partners with Allah and their unlawful appropriation of people's wealth. Islam views their departure from the religion of Jesus as them allowing what Allah had forbidden and creating their own rules. Despite this, Islam still considers their belief in Allah, even with these shortcomings, as a basis for them to pay the jizyah (tax) as non-Muslims, provided they are in a state of humility.

This call, which Ali recited on the day of Abu Bakr's Hajj with the people, marked the acceptance of Islam by the people of the South in the Arabian Peninsula as they entered the religion of Allah in groups. Delegations continued to arrive in Medina, as previously mentioned, including those from both polytheists and the People of the Book. The Prophet showed respect to all who came to him, and he returned the leaders honorably to their domains.

One notable incident involved Ash'ath ibn Qais, who arrived with an 80-member delegation from Kinda. They entered the mosque wearing fancy clothes and perfumes. When the Prophet saw them, he asked, "Have you embraced Islam?" They replied affirmatively. However, he noticed their attire and said, "What is this silk on your necks?" They tore it apart in his presence. Ash'ath then said, "O Messenger of Allah, we are the people of 'Akl Al-Murār (a type of bitter plant), and you are the people of 'Akl Al-Murr (a type of fragrant plant)". The Prophet smiled, attributing this expression to Al Abbas ibn Abdul-Muttalib and Rabi'ah ibn Al-Harith. The Prophet even allowed Ash'ath to keep his shoes and had him ride on a donkey.

The Prophet also designated Mu'awiya ibn Abi Sufyan to accompany Wail to his region. Mu'awiya was instructed to either ride behind him or give him his sandals to carry, showing flexibility and leniency despite his previous opposition to Islam, all for the sake of the Islamization of Wail and his people.

Arab Unity under Islam

As Islam spread throughout the land of Yemen, the Prophet Muhammad dispatched Mu'adh to his people to teach and educate them about Islam. He advised Mu'adh, saying, "Make things easy and do not make them difficult. Give glad tidings, and do not repel people. You will come to people who are the People of the Book, so let your first call to them by the declaration that there is no god but Allah and that Muhammad is His Messenger". Mu'adh, accompanied by a group of early Muslims and people from the Jaba, went to teach the people and settle disputes according to the laws of Allah and His Messenger.

As Islam spread throughout the Arabian Peninsula, from its eastern to western regions and from its northern to southern regions, the diverse tribes and communities became one nation under the banner of one leader, Muhammad, the Messenger of Allah. They all embraced one religion, Islam, and their hearts united in worshiping Allah alone, with no partners. This unity emerged after years when the tribes were divided and would raid each other whenever they saw an opportunity for plunder.

By embracing Islam and gathering under its banner, they purified themselves from the impurities of polytheism and found solace in the rule of the One, the Almighty. This led to the cessation of hostilities among them, erasing the need for raids and disputes. People no longer needed to draw their swords against each other except to defend their homeland or to protect the religion of Allah.

Conversion of the People of the Book

However, a group of Christians from Najran held onto their faith, in contrast to the majority of their people, the Bani al-Harith, who had converted to Islam earlier. The Prophet Muhammad sent Khalid ibn al-Walid to invite them to Islam, hoping to avoid conflict. When Khalid called upon them to embrace Islam, they responded by sending a delegation to meet the Prophet in Medina with a message of welcome and friendship.

Meanwhile, some people from Yemen were encouraged to submit to the banner of Islam, as Islam had become established in the Hijaz, and Yemen was accustomed to launching military expeditions against the Hijaz but had never been invaded by the Hijaz before. The Prophet sent Ali ibn Abi Talib to invite them to Islam, but they initially resisted and responded with hostility to Ali's call. In response, Ali dispersed them with a force of only three hundred horsemen. The defeated individuals regrouped, but Ali surrounded them and struck fear into their hearts. Faced with no alternative, they surrendered, embraced Islam, and their faith improved. They listened to the teachings of Mu'adh and his companions. Their delegation was the last to be received by the Prophet in Medina before his departure to the higher companionship.

The Prophet's Preparation for Hajj

While Ali was preparing to return to Mecca, the Prophet was also getting ready for the pilgrimage and instructed the people to do the same. The months had changed, and the month of Dhul-Qi'dah had arrived. The Prophet was about to set out for Hajj, which he had not performed for a while. While he had performed the lesser pilgrimage (Umrah) twice before, the opportunity for the greater pilgrimage (Hajj) had not yet presented itself.

The pilgrimage has specific rituals that the Prophet needed to perform as a model for all Muslims. As news of the Prophet's intention to perform Hajj spread, it reached every corner of the Arabian Peninsula. People from various regions, cities, deserts, mountains, and wildernesses began to make their way to Medina. The entire Arabian Peninsula was illuminated by the light of God and the noble message of His Prophet.

Tens of thousands of people, if not more, flocked to the city, responding to the invitation of their Prophet, the Messenger of Allah, peace and blessings be upon him. They came as brothers, united by genuine friendship and Islamic brotherhood, even though many of them had been bitter enemies just a few years before. These massive gatherings roamed around the city, filling every street, square, and open space. They came to celebrate the victory of truth and the spread of God's light, uniting them in a bond that turned them into a solid structure.

The Muslims' Journey to Hajj

On the 25th of Dhul-Qi'dah, in the 10th year of the Hijra, the Prophet set out for Hajj, accompanied by all of his wives, each in her designated place. He led a vast congregation, with some historians estimating it at ninety thousand while others mentioned four hundred thousand. They embarked on their journey filled with faith, genuine joy, and a deep sense of duty as they headed toward the House of Allah to perform the great pilgrimage.

When they reached Dhul-Hulayfah, they camped for the night. In the morning, they entered into the state of Ihram, the sacred pilgrimage attire. Each person donned a simple white cloth, demonstrating the epitome of equality, humility, and unity. With this attire, they achieved the essence of equality in its purest form.

The Prophet Muhammad, peace be upon him, turned his heart entirely towards his Lord and led the Muslims in chanting, "Labbaik Allahumma Labbaik, Labbaik La Sharika Laka Labbaik. Inna al-hamda wal-ni'mata laka wal-mulk, La Sharika Laka Labbaik". The valleys and deserts echoed with this call as every creation responded, affirming their belief and worship.

The caravan journeyed, with thousands and tens of thousands, covering the distance between the city of the Prophet and the sacred Mosque. At every mosque they passed, they would stop and perform their obligatory prayers. The Muslims chanted their talbiyah loudly in obedience to Allah and gratitude for His blessings. They eagerly awaited the Day of Arafat, their hearts filled with longing and love for the House of Allah.

The deserts, mountains, valleys, and lush fields of the Arabian Peninsula were awed by the response to their echoes and the presence of this unlettered Prophet, Abdullah, and his message. The Prophet was leading his people on a journey that transcended time and space, connecting the souls of the believers with the Divine.

Redemption with Umrah

When the group reached Sarf, a place on the route between Makkah and Madinah, Prophet Muhammad addressed his companions. He said, "Anyone among you who does not have a sacrificial animal (Hadi) with them and wishes to perform Umrah should do so. Those who have brought a sacrificial animal should not do Umrah".

The pilgrims reached Makkah on the fourth day of Dhul-Hijjah. The Prophet and the Muslims rushed to the Kaaba, where the Prophet received the Black Stone and kissed it. He circumambulated the Kaaba seven times, jogging in the first three rounds, just as he had done during the Umrah of Qada. After that, he prayed near the Station of Ibrahim and returned to kiss the Black Stone once more. Then, he left the Masjid to stand on the hill of Safa, from where he started the Sa'i, walking briskly between Safa and Marwah.

The Prophet called out to the people, stating that whoever had not yet removed their Ihram by sacrificing their animal should do so. Some hesitated, which angered the Prophet. He was furious with their indecision and said, "Why is there hesitation in doing what I have commanded?!" Then, he entered his tent, still irritated.

Aisha asked him, "What has made you so angry?" He replied, "Why shouldn't I be angry when I have commanded something and my orders are not followed?" One of his companions entered, still feeling the Prophet's anger, and said, "May Allah throw the one who made you angry into the fire!" The Prophet replied, "Why do I feel that I commanded something and people hesitated? If I had known that I would not be followed, I would not have brought the sacrificial animal with me". This is recorded in Sahih Muslim.

When the Muslims heard of the Prophet's anger, they quickly removed their Ihram with a heavy heart, while the Prophet, his wives, and his daughter Fatimah, who was also in Ihram, did the same. The only ones who remained in Ihram were those who had brought their sacrificial animals with them.

Ali's Return from Yemen

While the Muslims were on their Hajj journey, Ali was returning from his campaign in Yemen and had also entered Ihram for Hajj when he learned that the Prophet was performing Hajj with the people. He went to his daughter Fatimah and found her in the state of Ihram. When he asked her about it, she told him that the Prophet had instructed them to perform Umrah.

Ali went to the Prophet and informed him about his campaign in Yemen. After Ali finished his report, the Prophet told him, "Go and perform Tawaf around the Kaaba and remove your Ihram just as the others did". Ali replied, "O Messenger of Allah, I have already performed the Talbiyah with the intention of Umrah". The Prophet then asked, "Did you bring a sacrificial animal with you?" When Ali admitted that he had, the Prophet forgave him for combining his Umrah and Hajj intentions, and Ali proceeded to perform the rites of Hajj.

Performing the Hajj Rites

On the 8th of Dhul-Hijjah, the day of Tarwiyah, Prophet Muhammad went to Mina, where he set up his tents and performed the obligatory prayers for the day. He spent the night there until the dawn of the Hajj day, offering the Fajr prayer. Then, he mounted his camel, Al-Qaswaa, and proceeded toward Arafat, with the people following him from behind.

As he ascended Mount Arafat, thousands of Muslims encircled him, some walking while others were on camels or horses. They all followed him on this sacred journey, including those who were on foot, reciting the Talbiyah aloud. The atmosphere was charged with devotion and unity as they followed their beloved Prophet. There was no distinction between those performing Hajj for the first time and those who had done it before, and the Prophet accepted and acknowledged both groups equally.

The Comprehensive Sermon of the Prophet

The Prophet pitched his tent at Namirah, a place near Arafat, which was one of the locations he was instructed to use. When the sun had passed its zenith, he ordered his camel, Al-Qaswaa, to be prepared, and then he continued his journey.

He reached the bottom of the valley in the land of Arafat, where he addressed the people. He loudly proclaimed:

"O people, listen to what I am saying, for I do not know whether I will ever meet you again in this place after this year.

O people, indeed, your lives, your property, and your honor are sacred and inviolable until you meet your Lord, just like this day of yours in this month of yours, in this city of yours.

You will surely meet your Lord, and He will question you about your deeds. I have conveyed this message, so let those who are present convey it to those who are absent.

Perhaps those to whom it is conveyed may comprehend it better than those who have heard it directly.

O people, do not turn back to become unbelievers after me by striking the necks of one another.

Lo, Satan has despaired of ever being worshipped in your land; however, if you obey him in any matter, then he will be pleased with that.

O people, the riba (usury) of Jahiliyyah (pre-Islamic era of ignorance) stands canceled.

All claims of riba involving 'Abbas bin 'Abd al-Muttalib (the Prophet's uncle) are hereby under my feet.

All of it stands canceled and no blood-money is to be paid for pre-Islamic murders, as Ibn al-Harith's (the Prophet's foster brother) blood came under my foot.

O people, surely Satan has lost hope that he will ever be worshipped in your land. Nevertheless, if you obey him in any of his affairs, then that will please him. Therefore, guard against him concerning your religion; guard against him concerning your religion.

O people, listen to me in earnest, worship Allah, say your five daily prayers, fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; none have superiority over another except by piety, and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing should be legitimate to a Muslim that 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 Allah and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone.

O people, no prophet or apostle, 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 leave behind me two things, the Quran and my example (Sunnah), and if you follow these, you will never go astray".

The Prophet repeated these words, and Rabia bin 'Amir, who was standing in the crowd, conveyed them to those further behind. The Prophet concluded his sermon by saying, "O Allah, bear witness to it".

Today I Have Perfected Your Religion For You

After the Prophet completed his sermon, he dismounted from his camel, Al-Qaswaa, and stayed in Arafat until he performed the Dhuhr and Asr prayers. Then he mounted the camel again and proceeded to the rocks. Here, he recited the verse from the Quran, saying, "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).

Upon hearing these words, Abu Bakr wept, feeling that the Prophet's mission was near its end, and he was approaching the day when he would meet his Lord.

The Prophet then left Arafat and spent the night at Muzdalifah. In the morning, he moved to Mina and, on his way, performed the symbolic stoning of the pillars. When he reached his camp, which had about sixty-three camels, representing each year of his life, he sacrificed the remaining hundred camels that he had brought from Medina. After that, he shaved his head and completed his Hajj. This Hajj is sometimes referred to as the Farewell Pilgrimage, the Hajj of the Message, or the Hajj of Islam.

Indeed, it was all of these; it was the Farewell Pilgrimage because the Prophet saw Mecca and the Kaaba for the last time. It was the Hajj of Islam because Allah perfected the religion for the people on that day and completed His favor. It was the Hajj of the Message because the Prophet conveyed what Allah had commanded him to deliver. Muhammad was nothing but a warner and a bringer of glad tidings to those who believe.