History essay 800 words, due within 20 hours

profileNancy 00001
Week10MuhammadQuranIbnFadlanIbnSina.docx

The Prophet Muhammad’s Last Sermon

This Sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H in the Uranah Valley of mount Arafat.

"O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you carefully and TAKE THIS WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. 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...

Beware of Satan, for your safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have right over you. 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 comitted 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 commit adultery.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadhan, and give your wealth in Zakat. Perform Hajj if you can afford to. You know that every Muslim is the brother of another Muslim. YOU ARE ALL EQUAL. NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY AND GOOD ACTION.

Remember, one day you will appear before ALLAH and answer for your deeds. So beware, do not astray 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 my words which I convey to you. I leave behind me two things, the QUR'AN 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 direcly. BE MY WITNESS O ALLAH THAT I HAVE CONVEYED YOUR MESSAGE TO YOUR PEOPLE."

The Qu'ran, surahs 1 and 47

Surah 1

1: 1. In the name of ALLAH, the Gracious, the Merciful. 1: 2. All praise is due to ALLAH alone, Lord of all the worlds. 1: 3. The Gracious, the Merciful. 1: 4. Master of the Day of Judgment. 1: 5. THEE alone do we worship and THEE alone do we implore for help. 1: 6. Guide us in the straight path, 1: 7. The path of those on whom THOU hast bestowed THY favours, those who have not incurred THY displeasure and those who have not gone astray.

 

Surah 47

47: 1. In the name of ALLAH, the Gracious, the Merciful. 47: 2. Those who disbelieve and hinder men from the way of ALLAH - HE renders their works vain. 47: 3. But as for those who believe and do righteous deeds and believe in that which has been revealed to Muhammad - and it is the truth from their Lord - HE removes from them their sins and sets right their affairs. 47: 4. That is because those who disbelieve follow falsehood while those who believe follow the truth from their Lord. Thus does ALLAH set forth for men their lessons by similitudes. 47: 5. And when you meet in regular battle those who disbelieve, smite their necks; and, when you have overcome them, by causing great slaughter among them, bind fast the fetters - then afterwards either release them as a favour or by taking ransom - until the war lays down its burdens. That is the ordinance. And if ALLAH had so pleased, HE could have punished them Himself, but HE has willed that HE may try some of you by others. And those who are killed in the way of ALLAH - HE will never render their works vain. 47: 6. HE will guide them to success and will improve their condition. 47: 7. And will admit them into the Garden which HE has made known to them. 47: 8. O ye who believe ! if you help the cause of ALLAH, HE will help you and will make your steps firm. 47: 9. But those who disbelieve, perdition is their lot; and HE will make their works vain. 47: 10. That is because they hate what ALLAH has revealed; so HE has made their works vain. 47: 11. Have they not traveled in the earth and seen what was the end of those who were before them ? ALLAH utterly destroyed them, and for the disbelievers there will be the like thereof. 47: 12. That is because ALLAH is the Protector of those who believe, and the disbelievers have no protector. 47: 13. Verily, ALLAH will cause those who believe and do good works to enter the Gardens underneath which streams flow; While those who disbelieve enjoy themselves and eat even as the cattle eat, and the Fire will be their last resort. 47: 14. And how many a township, mightier than thy town which has driven thee out, have WE destroyed, and they had no helper. 47: 15. Then, is he who takes his stand upon a clear proof from his Lord like those to whom the evil of their deeds is made to look attractive and who follow their low desires ? 47: 16. A description of the Garden promised to the righteous: Therein are streams of water which corrupts not; and streams of milk of which the taste changes not; and streams of wine, a delight to those who drink; and streams of clarified honey. And in it they will have all kinds of fruit, and forgiveness from their Lord. Can those who enjoy such bliss be like those who abide in the Fire and who are given boiling water to drink so that it tears their bowels ? 47: 17. And among them are some who seems to listen to thee till, when they go forth from thy presence, they say to those who have been given knowledge, `What has he been talking about just now ?' These are they upon whose hearts ALLAH has set a seal, and who follow their own evil desires. 47: 18. But as for those who follow guidance, HE adds to their guidance, and bestows on them righteousness suited to their condition. 47: 19. The disbelievers wait not but for the Hour, that it should come upon them suddenly. The Signs thereof have already come. But of what avail will their admonition be to them when it has actually come upon them. 47: 20. Know, therefore, that there is no god other than ALLAH, and ask protection for thy human frailties, and for believing men and believing women. And ALLAH knows the place where you move about and the place where you stay. 47: 21. And those who believe say, `Why is not a Surah revealed ?' But when a decisive Surah is revealed and fighting is mentioned therein, thou seest those in whose hearts is a disease, looking towards thee like the look of one who is fainting on account of approaching death. So woe to them ! 47: 22. Their attitude should have been one of obedience and of calling people to good. And when the matter was determined upon, it was good for them if they were true to ALLAH. 47: 23. Would you not then, if you are placed in authority, create disorder in the land and sever your ties of kinship ? 47: 24. It is these whom ALLAH has cursed, so that HE has made them deaf and has made their eyes blind. 47: 25. Will they not, then, ponder over the Qur'an, or, is it that there are locks on their hearts ? 47: 26. Surely, those who turn their backs after guidance has become manifest to them, Satan has seduced them and holds out false hopes to them. 47: 27. That is because they said to those who hate what ALLAH has revealed, `We will obey you in some matters, and ALLAH knows their secrets. 47: 28. But how will they fare when the angels will cause them to die, smiting their faces and their backs ? 47: 29. That is because they followed that which displeased ALLAH, and disliked the seeking of HIS pleasure. So HE rendered their works vain. 47: 30. Do those in whose hearts is a disease suppose that ALLAH will not bring to light their malice ? 47: 31. And if WE pleased, WE could show them to thee so that thou shouldst know them by their marks. And thou shalt, surely, recognize them by the tone of their speech. And ALLAH knows your deeds. 47: 32. And WE will, surely, try you, until WE make manifest those among you who strive for the cause of ALLAH and those who are steadfast. And WE will make known the true facts about you. 47: 33. Those, who disbelieve and hinder men from the way of ALLAH and oppose the Messenger after guidance has become manifest to them, shall not harm ALLAH in the least; and HE will make their works fruitless. 47: 34. O ye who believe ! obey ALLAH and obey the Messenger and make not your works vain. 47: 35. Verily, those who disbelieve and hinder people from the way of ALLAH, and then die while they are disbelievers - ALLAH certainly, will not forgive them. 47: 36. So be not slack and sue not for peace, for you will, certainly, have the upper hand. And ALLAH is with you, and HE will not deprive you of the reward of your actions. 47: 37. The life of this world is but a sport and a pastime, and if you believe and be righteous, HE will give you your rewards, and will not ask of you your wealth. 47: 38. Were HE to ask it of you and press you, you would be niggardly, and HE would bring to light your malice. 47: 39. Behold ! You are those who are called upon to spend in the way of ALLAH; but of you there are some who are niggardly. And whoso is niggardly, is niggardly only against his own soul. And ALLAH is Self-Sufficient, and it is you who are needy. And if you turn your backs, HE will bring in your place another people; then they will not be like you.

Source.

Translated by Maulvi Sher Ali, edited by Malik Ghulam Farid.

Ibn Fadlan, Risala

Ibn Fadlan was an Arab chronicler. In 921, the Caliph of Baghdad sent Ibn Fadlan with an embassy to the King of the Bulgars of the Middle Volga. Ibn Fadlan wrote an account of his journeys with the embassy, called a Risala.

During the course of his journey, Ibn Fadlan met the Rus, a group of Swedish origin, acting as traders in the Bulgar capital. The first allusion to the Rus comes toward the close of the description of the Bulgars. When the Rus or people of another race came with slaves for sale, the king of the Bulgars had a right to choose one slave of every ten for himself.

§ 80. I have seen the Rus as they came on their merchant journeys and encamped by the Volga. I have never seen more perfect physical specimens, tall as date palms, blonde and ruddy; they wear neither tunics nor caftans, but the men wear a garment which covers one side of the body and leaves a hand free.[footnoteRef:1] [1: Although Ibn Fadlan here says the men go without "tunic or caftan," he later describes the funeral of a Rus chieftain, who is specially dressed in both tunic and caftan before cremation (§ 89). The tunic probably corresponds to Old Norse kyrtill, "a knee-length tunic with sleeves which was worn belted." The caftan is a heavy woolen overgarment, known in Old Norse as an ólpa. The "garment which covers one side of the body and leaves a hand free" must be the Norse rectangular cloak (Old Norse möttull, skikkja, or feldr) which was worn pinned at the right shoulder leaving the sword-hand free.]

§ 81. Each man has an axe, a sword, and a knife and keeps each by him at all times. The swords are broad and grooved, of Frankish sort. Every man is tatooed from finger nails to neck with dark green (or green or blue-black) trees, figures, etc.

§ 82. Each woman wears on either breast a box of iron, silver, copper or gold; the value of the box indicates the wealth of the husband. Each box has a ring from which depends a knife. The women wear neck rings of gold and silver, one for each 10,000 dirhems which her husband is worth; some women have many. Their most prized ornaments are beads of green glass of the same make as ceramic objects one finds on their ships. They trade beads among themselves and they pay an exaggerated price for them, for they buy them for a dirhem apiece. They string them as necklaces for their women.[footnoteRef:2] [2: The 16th-century Persian geographer Amin Razi attempted to devise a reason for Ibn Fadlan's observation, mistakenly assuming that Ibn Fadlan's ‘breast boxes’ -- actually the tortoise-shell shaped brooches of the Nordic woman's costume -- are used to control breast size, rather than being simple ornamentation: I. In place of gold the Rus use sable skins. No standard measure is known in the land; they buy and sell by dry measure. They are very fond of pork and many of them who have assumed the garb of Muslimism miss it very much. II. The Rus are a great host, all of them red haired; they are big men with white bodies. The women of this land have boxes made, according to their circumstances and means, out of gold, silver, and wood. From childhood they bind these to their breasts so that their breasts will not grow larger. Each man puts a chain around his wife's neck for each thousand dinars of his wealth.]

§ 83. They are the filthiest of God's creatures. They have no modesty in defecation and urination, nor do they wash after pollution from orgasm, nor do they wash their hands after eating. Thus they are like wild asses. When they have come from their land and anchored on, or ties up at the shore of the Volga, which is a great river, they build big houses of wood on the shore, each holding ten to twenty persons more or less. Each man has a couch on which he sits. With them are pretty slave girls destines for sale to merchants: a man will have sexual intercourse with his slave girl while his companion looks on. Sometimes whole groups will come together in this fashion, each in the presence of others. A merchant who arrives to buy a slave girl from them may have to wait and look on while a Rus completes the act of intercourse with a slave girl.

§ 84. Every day they must wash their faces and heads and this they do in the dirtiest and filthiest fashion possible: to wit, every morning a girl servant brings a great basin of water; she offers this to her master and he washes his hands and face and his hair -- he washes it and combs it out with a comb in the water; then he blows his nose and spits into the basin. When he has finished, the servant carries the basin to the next person, who does likewise. She carries the basin thus to all the household in turn, and each blows his nose, spits, and washes his face and hair in it.[footnoteRef:3] [3: Ibn Fadlan's main source of disgust with the Rus bathing customs have to do with his Islamic faith, which requires a pious Mohammedan to wash only in running water or water poured from a container so that the rinsings do not again touch the bather. The sagas often describe a woman washing a man's hair for him, often as a gesture of affection. It would be likely that the basin was actually emptied between each bath: Ibn Fadlan would still have felt the basin contaminated by previous use. It does seem here that Ibn Fadlan may be exaggerating a bit for effect.]

§ 85. When the ships come to this mooring place, everybody goes ashore with bread, meat, onions, milk and intoxicating drink and betakes himself to a long upright piece of wood that has a face like a man's and is surrounded by little figures, behind which are long stakes in the ground. The Rus prostrates himself before the big carving and says, "O my Lord, I have come from a far land and have with me such and such a number of girls and such and such a number of sables", and he proceeds to enumerate all his other wares. Then he says, "I have brought you these gifts," and lays down what he has brought with him, and continues, "I wish that you would send me a merchant with many dinars and dirhems, who will buy from me whatever I wish and will not dispute anything I say." Then he goes away.

If he has difficulty selling his wares and his stay is prolonged, he will return with a gift a second or third time. If he has still further difficulty, he will bring a gift to all the little idols and ask their intercession, saying, "These are the wives of our Lord and his daughters and sons." And he addresses each idol in turn, asking intercession and praying humbly. Often the selling goes more easily and after selling out he says, "My Lord has satisfied my desires; I must repay him," and he takes a certain number of sheep or cattle and slaughters them, gives part of the meat as alms, brings the rest and deposits it before the great idol and the little idols around it, and suspends the heads of the cattle or sheep on the stakes. In the night, dogs come and eat all, but the one who has made the offering says, "Truly, my Lord is content with me and has consumed the present I brought him."

§ 86. An ill person is put in a tent apart with some bread and water and people do not come to speak to him; they do not come even to see him every day, especially if he is a poor man or a slave. If he recovers, he returns to them, and if he dies, they cremate him. If he is a slave, he is left to be eaten by dogs and birds of prey. If the Rus catch a thief or robber, they hang him on a tall tree and leave him hanging until his body falls in pieces.

§ 87. I heard that at the deaths of their chief personages they did many things, of which the least was cremation, and I was interested to learn more. At last I was told of the death of one of their outstanding men. They placed him in a grave and put a roof over it for ten days, while they cut and sewed garments for him.

If the deceased is a poor man they make a little boat, which they lay him in and burn. If he is rich, they collect his goods and divide them into three parts, one for his family, another to pay for his clothing, and a third for making intoxicating drink, which they drink until the day when his female slave will kill herself and be burned with her master. They stupify themselves by drinking this beer night and day; sometimes one of them dies cup in hand.[footnoteRef:4] [4: Alt: They burn him in this fashion: they leave him for the first ten days in a grave. His possessions they divide into three parts: one part for his daughters and wives; another for garments to clothe the corpse; another part covers the cost of the intoxicating drink which they consume in the course of ten days, uniting sexually with women and playing musical instruments. Meanwhile, the slave girl who gives herself to be burned with him, in these ten days drinks and indulges in pleasure; she decks her head and her person with all sorts of ornaments and fine dress and so arrayed gives herself to the men. When a great personage dies, the people of his family ask his young women and men slaves, "Who among you will die with him?" One answers, "I." Once he or she has said that, the thing is obligatory: there is no backing out of it. Usually it is one of the girl slaves who do this.]

§ 88. When the man of whom I have spoken died, his girl slaves were asked, "Who will die with him?" One answered, "I." She was then put in the care of two young women, who watched over her and accompanied her everywhere, to the point that they occasionally washed her feet with their own hands. Garments were being made for the deceased and all else was being readied of which he had need. Meanwhile the slave drinks every day and sings, giving herself over to pleasure.

§ 89. When the day arrived on which the man was to be cremated and the girl with him, I went to the river on which was his ship. I saw that they had drawn the ship onto the shore, and that they had erected four posts of birch wood and other wood, and that around the ship was made a structure like great ship's tents out of wood. Then they pulled the ship up until it was on this wooden construction. Then they began to come and go and to speak words which I did not understand, while the man was still in his grave and had not yet been brought out. The tenth day, having drawn the ship up onto the river bank, they guarded it. In the middle of the ship they prepared a dome or pavillion of wood and covered this with various sorts of fabrics. Then they brought a couch and put it on the ship and covered it with a mattress of Greek brocade. Then came an old woman whom they call the Angel of Death, and she spread upon the couch the furnishings mentioned. It is she who has charge of the clothes-making and arranging all things, and it is she who kills the girl slave. I saw that she was a strapping old woman, fat and louring.

When they came to the grave they removed the earth from above the wood, then the wood, and took out the dead man clad in the garments in which he had died. I saw that he had grown black from the cold of the country. They put intoxicating drink, fruit, and a stringed instrument in the grave with him. They removed all that. The dead man did not smell bad, and only his color had changed. They dressed him in trousers, stockings, boots, a tunic, and caftan of brocade with gold buttons. They put a hat of brocade and fur on him. Then they carried him into the pavillion on the ship. They seated him on the mattress and propped him up with cushions. They brought intoxicating drink, fruits, and fragrant plants, which they put with him, then bread, meat, and onions, which they placed before him. Then they brought a dog, which they cut in two and put in the ship. Then they brought his weapons and placed them by his side. Then they took two horses, ran them until they sweated, then cut them to pieces with a sword and put them in the ship. Next they killed a rooster and a hen and threw them in. The girl slave who wished to be killed went here and there and into each of their tents, and the master of each tent had sexual intercourse with her and said, "Tell your lord I have done this out of love for him."

§ 90. Friday afternoon they led the slave girl to a thing that they had made which resembled a door frame. She placed her feet on the palms of the men and they raised her up to overlook this frame. She spoke some words and they lowered her again. A second time they rasied her up and she did again what she had done; then they lowered her. They raised her a third time and she did as she had done the two times before. Then they brought her a hen; she cut off the head, which she threw away, and then they took the hen and put it in the ship. I asked the interpreter what she had done. He answered, "The first time they raised her she said, 'Behold, I see my father and mother.' The second time she said, 'I see all my dead relatives seated.' The third time she said, 'I see my master seated in Paradise and Paradise is beautiful and green; with him are men and boy servants. He calls me. Take me to him.' " Now they took her to the ship. She took off the two bracelets she was wearing and gave them both to the old woman called the Angel of Death, who was to kill her; then she took off the two finger rings which she was wearing and gave them to the two girls who had served her and were the daughters of the woman called the Angel of Death. Then they raised her onto the ship but they did not make her enter the pavillion.[footnoteRef:5] [5: Alt. After that, the group of men who have cohabitated with the slave girl make of their hands a sort of paved way whereby the girl, placing her feet on the palms of their hands, mounts onto the ship. ]

The men came with shields and sticks. She was given a cup of intoxicating drink; she sang at taking it and drank. The interpreter told me that she in this fashion bade farewell to all her girl companions. Then she was given another cup; she took it and sang for a long time while the old woman incited her to drink up and go into the pavillion where her master lay. I saw that she was distracted; she wanted to enter the pavillion but put her head between it and the boat. Then the old woman siezed her head and made her enter the pavillion and entered with her. Thereupon the men began to strike with the sticks on the shields so that her cries could not be heard and the other slave girls would not seek to escape death with their masters. Then six men went into the pavillion and each had intercourse with the girl. Then they laid her at the side of her master; two held her feet and two her hands; the old woman known as the Angel of Death re-entered and looped a cord around her neck and gave the crossed ends to the two men for them to pull. Then she approached her with a broad-bladed dagger, which she plunged between her ribs repeatedly, and the men strangled her with the cord until she was dead.

§ 91. Then the closest relative of the dead man, after they had placed the girl whom they have killed beside her master, came, took a piece of wood which he lighted at a fire, and walked backwards with the back of his head toward the boat and his face turned toward the people, with one hand holding the kindled stick and the other covering his anus, being completely naked, for the purpose of setting fire to the wood that had been made ready beneath the ship. Then the people came up with tinder and other fire wood, each holding a piece of wood of which he had set fire to an end and which he put into the pile of wood beneath the ship. Thereupon the flames engulfed the wood, then the ship, the pavillion, the man, the girl, and everything in the ship. A powerful, fearful wind began to blow so that the flames became fiercer and more intense.[footnoteRef:6] [6: Alt: After the girl is slain, two relatives of the dead take brands and set the ship on fire, so that the dead man and the ship are shortly burned to ashes. If in this moment a wind blows and the fire is strengthened and the ashes are dispersed, the man is accordingly one who belongs in Paradise; otherwise they take the dead to be one unwelcome at the threshold of bliss or even to be condemned. When two people among them quarrel and the dissention is prolonged and the king is unable to reconcile them, he commands that they fight with swords; he who wins is right.]

§ 92. One of the Rus was at my side and I heard him speak to the interpreter, who was present. I asked the interpreter what he said. He answered, "He said, 'You Arabs are fools.' " "Why?" I asked him. He said, "You take the people who are most dear to you and whom you honor most and put them into the ground where insects and worms devour them. We burn him in a moment, so that he enters Paradise at once." Then he began to laugh uproariously. When I asked why he laughed, he said, "His Lord, for love of him, has sent the wind to bring him away in an hour." And actually an hour had not passed before the ship, the wood, the girl, and her master were nothing but cinders and ashes.

Then they constructed in the place where had been the ship which they had drawn up out of the river something like a small round hill, in the middle of which they erected a great post of birch wood, on which they wrote the name of the man and the name of the Rus king and they departed.

Source.

Translation available at http://www.vikinganswerlady.com/ibn_fdln.shtml

Ibn Sina, On Medicine (c. 1020)

Avicenna (973-1037) was a polymath, known first as a physician. To his works on medicine he afterward added religious tracts, poems, works on philosophy, on logic, as physics, on mathematics, and on astronomy. He was also a statesman and a soldier, and he is said to have died of debauchery.

Medicine considers the human body as to the means by which it is cured and by which it is driven away from health. The knowledge of anything, since all things have causes, is not acquired or complete unless it is known by its causes. Therefore in medicine we ought to know the causes of sickness and health. And because health and sickness and their causes are sometimes manifest, and sometimes hidden and not to be comprehended except by the study of symptoms, we must also study the symptoms of health and disease. Now it is established in the sciences that no knowledge is acquired save through the study of its causes and beginnings, if it has had causes and beginnings; nor completed except by knowledge of its accidents and accompanying essentials. Of these causes there are four kinds: material, efficient, formal, and final.

Material causes, on which health and sickness depend, are--- the affected member, which is the immediate subject, and the humors; and in these are the elements. And these two are subjects that, according to their mixing together, alter. In the composition and alteration of the substance which is thus composed, a certain unity is attained.

Efficient causes are the causes changing and preserving the conditions of the human body; as airs, and what are united with them; and evacuation and retention; and districts and cities, and habitable places, and what are united with them; and changes in age and diversities in it, and in races and arts and manners, and bodily and animate movings and restings, and sleepings and wakings on account of them; and in things which befall the human body when they touch it, and are either in accordance or at variance with nature.

Formal causes are physical constitutions, and combinations and virtues which result from them. Final causes are operations. And in the science of operations lies the science of virtues, as we have set forth. These are the subjects of the doctrine of medicine; whence one inquires concerning the disease and curing of the human body. One ought to attain perfection in this research; namely, how health may be preserved and sickness cured. And the causes of this kind are rules in eating and drinking, and the choice of air, and the measure of exercise and rest; and doctoring with medicines and doctoring with the hands. All this with physicians is according to three species: the well, the sick, and the medium of whom we have spoken.

Source.

Charles F. Horne, ed., The Sacred Books and Early Literature of the East, vol. 4 (New York: Parke, Austin, & Lipscomb, 1917), pp. 90-91.

Scanned by Jerome S. Arkenberg, Cal. State Fullerton. The text has been modernized by Prof. Arkenberg.

The Prophet Muhammad

s Last Sermon

This Sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H in the Uranah Valley of

mount Arafa

t

.

"O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be

amongst you again. Therefore listen to what I am saying to you carefully and TAKE THIS

WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as yo

u regard this month, this day, this city as Sacred, so regard the life and

property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful

owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet y

our

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...

Beware of Satan, for your safety of your religion. He has lost all hope that he will eve

r be able to

lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have

right over you. If they abide by your right then to them belongs the ri

ght to be fed and clothed in

kindness. Do treat your women well and be kind to them for they are your partners and comitted

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 commit adul

tery.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast

during the month of Ramadhan, and give your wealth in Zakat. Perform Hajj if you can afford to.

You know that every Muslim is the brother of another Muslim.

YOU ARE ALL EQUAL.

NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY AND GOOD ACTION.

Remember, one day you will appear before ALLAH and answer for your deeds. So beware, do

not astray 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 my words which I convey

to you. I leave behind me two things, the QUR'AN and my example, the SUNNAH and if you

follow these you will never go astr

ay.

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 direcly. BE MY WITNESS

O ALLAH THAT I HAVE CONVEYED YOUR MESSAGE TO YOUR PEOPLE."

The Prophet Muhammad’s Last Sermon

This Sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H in the Uranah Valley of

mount Arafat.

"O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be

amongst you again. Therefore listen to what I am saying to you carefully and TAKE THIS

WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and

property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful

owners. 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...

Beware of Satan, for your safety of your religion. He has lost all hope that he will ever be able to

lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have

right over you. 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 comitted

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 commit adultery.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast

during the month of Ramadhan, and give your wealth in Zakat. Perform Hajj if you can afford to.

You know that every Muslim is the brother of another Muslim. YOU ARE ALL EQUAL.

NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY AND GOOD ACTION.

Remember, one day you will appear before ALLAH and answer for your deeds. So beware, do

not astray 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 my words which I convey

to you. I leave behind me two things, the QUR'AN 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 direcly. BE MY WITNESS

O ALLAH THAT I HAVE CONVEYED YOUR MESSAGE TO YOUR PEOPLE."