Indication of the End of Prophetic Mission

The ninth and tenth years of Hijri marked a golden era in the spread of Islam across Arabia. Yet, they also signaled the nearing completion of the Prophet’s (ﷺ) divine mission. When Surah An—Nasr was revealed, it carried a profound message—one that hinted at the approaching end of his blessed life:

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ۝ وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا۝ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا۝

“When the victory of Allah and the conquest come, and you see the people entering into the religion of Allah in multitudes, then glorify the praises of your Lord and seek His forgiveness. Indeed, He is ever Accepting of Repentance.” (Surah An–Nasr 110:1–3)

With this revelation, the Prophet (ﷺ) understood that the time had come to finalize the remaining tasks of his mission.

In the mean time he appointed Hazrat Mu’adh (RA) as the governor of Yemen. Before his departure, the Prophet (ﷺ) gave him profound counsel and, in what seemed like a farewell, said:

“O Mu’adh, perhaps you will not meet me after this year. Perhaps you will pass by my mosque and my grave.”

Mu’adh wept from grief over being separated from the Messenger of Allah. The Prophet (ﷺ) then turned his face toward Madinah and said:

“Those nearest to me are the God–fearing, whoever they are and wherever they may be.” (Sunan Abu Dawud, Hadith 3689 – reported by Ibn Abbas RA)

Preparations for the Farewell Hajj

At that end stage of his mission, the Hajj season arrived. All preparations were taken to perform Hajj and Umrah in the purely Islamic environment. This time, the pilgrimage would be performed in its purest form—free from the remnants of polytheism. The Prophet (ﷺ) announced his intention to perform Hajj, and the response from across Arabia was overwhelming.

The Farewell Hajj Ceremony

The 10th year of Hijri, the month of Dhul–Hijjah—the sacred month of Hajj. All preparations were complete for what would be the final Hajj of the Prophet’s (ﷺ) life. Hundreds of thousands of pilgrims gathered in Makkah, including the Mothers of the Faithful (the Prophet’s wives), who accompanied him in this blessed journey.

• On a Saturday, in the final week of Dhul–Qa’dah, the Prophet (ﷺ) performed ‘ghusl’ (ritual bathing for purification) before the Dhuhr prayer and entered the state of ‘Ihram’ intending to perform Hajj and Umrah. Clad in the simple garments of Ihram, he led the prayer and then set out for Makkah with his companions, their voices rising in unison with the ‘Talbiyah’:

“Labbayk, Allahumma Labbayk!”

• After an eight—day journey, they entered Makkah on the 4th of Dhul–Hijjah. The Prophet (ﷺ) was accompanied by sacrificial animals, adorned with garlands. The rituals began with ‘Tawaf’ (circumambulation) around the Ka’ba and ‘Sa’i’ (walking) between Safa and Marwah.
• On the 8th of Dhul–Hijjah (‘Yawm al–Tarwiyah’), he stayed in Mina, then proceeded to Arafat on the 9th. There, atop the plains of Arafat, he delivered his historic ‘Farewell Sermon’ to a sea of believers—a speech that encapsulated the essence of Islam, emphasizing justice, equality, and the sanctity of life and property.
• After sunset, he moved to Muzdalifah, spending the night under the open sky. The next morning, the 10th of Dhul–Hijjah (‘Yawm al–Nahr’), he performed the symbolic stoning of the devil (‘Ramy al–Jamarat’), sacrificed animals, shaved his head, and exited the state of ‘Ihram’. The Hajj was completed with the final ‘Tawaf al–Wida’ (Farewell Circumambulation), marking the end of a pilgrimage that would forever serve as the model for all future Hajj rituals.

This ‘Farewell Hajj’ was not just a pilgrimage—it was the culmination of the Prophet’s (ﷺ) mission, a final testament to the perfected religion of Islam, and a timeless guide for generations to come.

The Farewell Hajj Sermon of Prophet Muhammad (ﷺ)

On the 9th of Dhul–Hijjah, 10 A.H., atop the plains of Arafat, the Prophet Muhammad (ﷺ) delivered his historic ‘Farewell Sermon’—a timeless declaration of human rights, social justice, and divine guidance. Standing before hundreds of thousands of pilgrims, he summarized his 23–year mission, leaving behind a legacy that would shape Islamic civilization forever.

The Sermon Began with Praising Almighty Allah (SWT)

The Prophet (ﷺ) opened with words of devotion:

“All praise is due to Allah alone. We praise Him, seek His forgiveness, and turn to Him in repentance. We seek refuge in Allah from the evils within ourselves and the consequences of our deeds. Whomever Allah guides, none can mislead; and whomever He lets stray, none can guide. I bear witness that there is no god but Allah—He is One, without partner. To Him belongs all sovereignty and praise. He gives life and death, and He has power over all things.”

The Sermon Covered Most Important Aspects of Human Life:

Addressing the pilgrims as well as all humanity, he delivered the sermon that focused the following vital aspects of human life:

• Universal Equality of Humanity:

“O people! Listen carefully, for I do not know if I will meet you here again. Convey my words to those absent. Allah says: “O mankind, We created you from a single male and female and made you into nations and tribes so that you may know one another. The noblest among you in Allah’s sight is the most righteous.” (49:13). All humans are equal—no Arab is superior to a non–Arab, no white over black, nor black over white—except by piety.” 

• Abolition of Practices of Pre–Islamic Injustice:

He eradicated the evils of ‘Jahiliyyah’ (ignorance):

“Look! Today, I have trampled under my feet all claims, including blood and wealth, except the responsibility of the Ka’ba and the distribution of water to the pilgrims. O people of Quraysh, do not come (before Allah on the Day of Judgment) with the burdens of this world on your shoulders, while others may come with the rewards of the Hereafter. Then you will not find me against Allah.”

“I nullify all claims of blood revenge of the Age of Ignorance. The first I annul is the blood debt of Ibn Rabi’ah bin Harith, who was raised in the tribe of Sa’d and whom Hudhayl ​​killed. All interest is abolished—you may only reclaim your principal. Even the interest owed to my uncle, Abbas ibn Abd al–Muttalib, is waived.”

• Sanctity of Life, Wealth, and Honor:

“Your lives, wealth, and honor are sacred—as inviolable as this sacred month and this sacred city until you appear before your Lord. Return trusts, what are entrusted to you, to their rightful owners. Remember, do not wrong others, for you will surely meet your Lord, and He will surely take account of what you did. Do not harm anyone lest someone retaliate against you. Do not wrong anyone, and no one will wrong you. Do not transgress, for nations before you were destroyed by their excesses.” 

•  Rights of Women and Family:

“Fear Allah concerning women. They have rights over you, and you have rights over them. Treat them kindly—they are your partners, not servants. Do not take their wealth unjustly. If they err, correct them gently; if they obey, provide for them fairly.” 

• Justice and Social Responsibility:

“Allah has decreed inheritance rights—no false claims are valid. A child belongs to the marriage bed, and the adulterer is condemned. Debts must be repaid, promises kept, and gifts reciprocated. No soul bears another’s burden—fathers are not punished for their sons, nor sons for fathers.”

• Brotherhood and Leadership:

“All Muslims are brothers. Feed and clothe your slaves as you do yourselves. Even if an ugly Abyssinian slave rules you, obey him if he follows Allah’s Book. Hold fast to the Qur’an and my Sunnah—you will never stray if you do.”

• Security of Religion:

“Beware of Satan regarding the security of your religion. He has despaired of causing you to make major mistakes, so beware of following him in minor mistakes.”

• Finality of Prophethood and Islam:

“No prophet will come after me, and no new faith will arise. I leave you with Allah’s Book and my example—cling to them.”  (“Khatmun Nabyeen” – Surah Ahjab: 33:40)

The Closing Plea of the Sermon:

The Prophet (ﷺ) then asked the gathered mass: “Have I conveyed Allah’s message to you?”

The crowd thundered: “Yes, you have!”

Raising his finger to the sky, he cried: “O Allah, bear witness!”

His final words echoed: “Farewell, farewell, farewell!”

The Profound Significance of the Farewell Sermon

The Farewell Sermon of Prophet Muhammad (ﷺ) stands as one of the most momentous speeches in human history, delivering universal principles that transcend time and place. This speech was not merely a farewell—it was a timeless guide for humanity.

Its significance can be understood through multiple dimensions:

• Upholding the rights of Allah, the Creator of mankind: Establishing the message of monotheism through worship and obedience to the one and only Allah (SWT).
• A Declaration of Universal Human Equality: All humans are equal in the eye of Allah (SWT) on the basis of piety.
• The First Universal Charter of Human Rights – establishing equality, justice, and dignity for all. Centuries before the Magna Carta or UN Declaration. The Prophet’s (ﷺ) radical proclamation:

“No Arab is superior to a non-Arab, no white over black, nor black over white except by piety”—shattered the rigid hierarchies of 7th–century Arabia.

The foundation for ‘civil rights movements’ was laid centuries later.

• The sermon guaranteed:
  – Right to life: “Your blood and property are sacred.”
  – Women’s rights: Defined marital obligations and prohibited abuse.
  – Economic justice: Abolition of exploitative usury (Riba).
  – Dignity of labor: “Feed your slaves what you eat” — elevated workers’ rights.
• The Base of Global Islamic Brotherhood: The faith rather than ethnicity was established as the base of Islamic Brotherhood, which was a direct challenge to ‘tribalism, racism, and caste systems’ that plagued societies worldwide.
• The End of Ignorance – Abolishing tribalism, racism, and economic exploitation.
• A Blueprint for Society – The speech was a Blueprint for Civilizational Ethics defining family rights, ethical governance, and spiritual accountability. The sermon established timeless social principles:
• Accountability: “You will surely meet your Lord”.
• Anti–corruption: Strict rules on trust (Amana) and wealth.
• Restorative justice: Replacement of blood feuds with rule of law.
• Environmental stewardship: Sanctity of Makka’s land set precedent for ecological zones (Hima).
• “Seal of prophethood”: Allah (SWT) culminated the course of revelation of new scriptures or advent of messengers after Prophet Muhammad (ﷺ).) Surah Al—Ahzab, 33:40)
• Living Constitutional Framework – Key governance principles included:

1. 1. Meritocratic Leadership: “Even an Abyssinian slave could lead.”
   2. Rule of law: Obedience tied to Qur’anic compliance.
   3. Checks on power: “Do not transgress limits.”
   4. Civic duty: “Convey even if one verse.”

• A Living Example: The Prophet (ﷺ) implemented the Qur’anic revelation, not only in words but also in deeds, trampling on all kinds of evil practices and superstitions. He was the first to sever his own and his tribe’s connection with these evil practices by:

1. 1. Canceling family ’s claims of blood revenge and interest on loaning.
   2. Demonstrating rituals like Hajj.
   3. Modelling ideal leadership.

• Psychological and Spiritual Liberation: The sermon freed minds from:

1. 1. Ancestral sin (“No soul bears another’s burden.” -Surah Al–An’am: 6:164).
   2. Fatalism (Emphasis on moral agency. Surah Ar–Ra’d: 13:11).
   3. Superstition (Rejection of pre–Islamic taboos).

• The Completion of Prophetic Mission: The dramatic climax—where the Prophet (ﷺ) made the people testify he had delivered the message, then pointed to heaven saying:

“O Allah, bear witness!”—served as:

1. 1. Divine authentication of his completed mission.
   2. A permanent record through mass transmission (tawatur).
   3. Personal absolution from any delivery failures.

Why Farewell Sermon Matters Today

In our era of identity politics and moral confusion, the Farewell Sermon offers:

• A guiding light for humanity—a call to justice, compassion, and unwavering faith in the Divine,
• An antidote to extremism through its balanced appeal to humanity for the welfare and liberation,
• Interfaith common ground on core ethical values,
• A template for social reform that respects both divine law and human dignity.
• A merciful tone of humanity for ages embodying his title “Mercy to the Worlds” (Surah Al–Anbiyaa : 21:107), to carry the significance of this title.

 As noted by historian Arnold Toynbee said:

“This extraordinary address combined the loftiest principles of justice with the most practical social reforms—a combination only possible through divine inspiration.”

The Sermon’s Living Legacy is Seen in:

• The Hajj rituals that reenact its messages annually,
• Modern Islamic constitutions that reference its principles,
• Global human rights discourse that echoes its egalitarian spirit.

Ultimately, this was not just Prophet Muhammad’s (ﷺ) farewell speech—it was humanity’s enduring compass, perfectly preserved because Allah (SWT) Himself declared:

“We have revealed the Reminder (Qur’an), and We will preserve it.” (Surah Al—Hijr, 15:9)

The Farewell Sermon remains the operational manual for building societies that honor both God and humankind—its full implementation being the unfinished work of every generation of believers.

The Last Qur’anic Verse Reveled Declaring Islam as the Final Religion

The last verse of the Holy Qur’an was revealed just as the Prophet Muhammad (ﷺ) was about to depart from the plain of Arafat after delivering his Farewell Sermon:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ

“…. Today, I have perfected your religion, completed My favor upon you, and chosen Islam as your faith….” (Surah Al–Maidah, 5:3)

The above verse announced Islam as the final religion of Allah Almighty for mankind. With this, the continuity of prophethood and revelation ended. After that, just as no more prophets and messengers and new religions will come, no more heavenly Books will be revealed. The faith of Islam preached by the last Prophet and Messenger Hazrat Muhammad (ﷺ) and the Holy Qur’an revealed to him will remain valid until the Day of Judgment.

Completion of the Prophetic Mission

As the Prophet Muhammad (ﷺ) entered the final phase of his mission, Allah (SWT) revealed Surah An—Nasr: 110:1—3 (mentioned in the previous chapter of this book), a profound indication that his time on Earth was nearing its end. This Surah spoke of victory, mass acceptance of Islam, and the command to glorify Allah (SWT) and seek His forgiveness. The revelation signaled the nearing conclusion of the Prophet’s (ﷺ) mission.

Upon receiving this verse, the Prophet (ﷺ) understood that the time to meet his Creator was drawing close. The other indications mentioed below:

• Abu Bakr’s (RA) Tears: Abu Bakr (RA), the Prophet’s closest companion, understood that these verses were not just a celebration of triumph but also a farewell—a sign that the Prophet (ﷺ) would soon return to his Lord. He was overcome with emotion, weeping at the thought of the impending departure of the beloved friend.
• The Indication from the Last Verse: During the Farewell Hajj, another verse of Surah Al–-Mai’dah, 5:3 (mentioned in the previous chapter of this book), was revealed declaring Islam as the final Deen (religion), also resounded with the tone of farewell.

This verse marked the theological and legislative completion of Islam, leaving no room for further revelation. Umar (RA), too, wept upon hearing it, realizing the magnitude of the moment.

The Prophet’s (ﷺ) Awareness of his Departure

These revelations, coupled with certain statements made by the Prophet (ﷺ), hinted at the final stages of his worldly life. The Prophet (ﷺ) frequently hinted at his impending return to Allah (SWT).

• The Choice Between Two Realms: Among such indications was his statement to Hazrat Abu Muwayhibah (RA) during a visit to the graveyard Jannatul Baqi. After visiting the graveyard, he told him:

“Allah Almighty has given me the choice between worldly wealth and immortality or nearness to Allah and Paradise. I have chosen His presence and Paradise.” (Sahih al–Bukhari, Hadith 4437 and Sahih Muslim, Hadith 2444)

This statement reflected his detachment from the material world and his longing for the Divine.