14.2.2 Core Messages and Human Rights

Central Themes of the Farewell Sermon

The Farewell Sermon of the Prophet Muhammad ﷺ, delivered during Hajj al‑Wada‘ in the tenth year after Hijrah, is one of the most comprehensive summaries of his mission. It is not only a spiritual address, but also a foundational human rights declaration, a moral constitution, and a practical guide for Muslims until the end of time.

In this sermon, he ﷺ spoke to more than one hundred thousand believers on the plain of ‘Arafah and on other days of the Hajj, emphasizing that his message had been completed and that he was leaving behind clear guidance. The sermon, which is transmitted in several narrations with slightly different wordings, revolves around a few key themes: sanctity of life, property, and honor, equality and brotherhood of humanity, protection of the weak, rights and duties within family life, abolition of oppression and unjust practices, and the responsibility to hold firmly to the Quran and Sunnah.

The Prophet ﷺ also asked the people to bear witness that he had conveyed the message. When they answered in the affirmative, he raised his finger to the sky and said three times:

«اللَّهُمَّ هَلْ بَلَّغْتُ؟»
“O Allah, have I conveyed (the message)?”
They said: “Yes.”
He said:
«اللَّهُمَّ اشْهَدْ»
“O Allah, bear witness.”
(Muslim)

This testimony itself is a core element of the sermon. It shows that the guidance needed for human salvation and justice had been delivered. What remains is for people to live by it.

Sanctity of Life, Property, and Honor

Among the earliest words of the sermon is a powerful declaration of inviolability. The Prophet ﷺ used the sacredness of time and place during Hajj to explain the sacredness of human rights. On the day of ‘Arafah he said:

«إِنَّ دِمَاءَكُمْ، وَأَمْوَالَكُمْ، وَأَعْرَاضَكُمْ، عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا، فِي شَهْرِكُمْ هَذَا»
“Indeed your blood, your wealth, and your honor are sacred to you, like the sacredness of this day of yours, in this month of yours, in this city of yours.”
(Bukhari, Muslim)

By comparing human life and honor to the holiness of Dhul Hijjah, the Day of ‘Arafah, and Makkah, he ﷺ placed them under the highest level of protection.

The sanctity of life is repeatedly affirmed in the Quran as well. Allah says:

﴿مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا﴾
“Because of that, We decreed upon the Children of Israel that whoever kills a soul, unless for a soul or for corruption in the land, it is as if he had killed all mankind. And whoever saves one, it is as if he had saved all mankind.”
(Quran 5:32)

Similarly, unlawful seizure of property is condemned:

«لَا يَحِلُّ مَالُ امْرِئٍ مُسْلِمٍ إِلَّا بِطِيبِ نَفْسٍ مِنْهُ»
“The property of a Muslim is not lawful (for another) except with his willing consent.”
(Ahmad)

And slander or violation of honor is treated as a major offense. Allah says:

﴿وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا﴾
“Those who harm believing men and believing women without what they have earned have certainly borne upon themselves a slander and clear sin.”
(Quran 33:58)

These teachings show that Islam does not only care about spiritual rights, but also about physical security, economic security, and social dignity. The Prophet ﷺ linked these three together. To harm a person in their life, wealth, or honor is to violate what Allah has made sacred.

Abolition of Oppression and Pre-Islamic Injustice

Another central message of the Farewell Sermon is the cancellation of the unjust legacy of pre-Islamic Arabia. Oppression, vendettas, tribal feuds, and economic exploitation had been common. In his final address the Prophet ﷺ firmly announced:

«أَلَا إِنَّ كُلَّ شَيْءٍ مِنْ أَمْرِ الْجَاهِلِيَّةِ تَحْتَ قَدَمَيَّ مَوْضُوعٌ»
“Know that every matter of the pre-Islamic ignorance is under my feet, abolished.”
(Muslim)

He specifically mentioned blood feuds and usury. He ended the cycle of revenge by declaring:

«وَدِمَاءُ الْجَاهِلِيَّةِ مَوْضُوعَةٌ، وَأَوَّلُ دَمٍ أَضَعُ مِنْ دِمَائِنَا دَمُ رَبِيعَةَ بْنِ الْحَارِثِ»
“The blood feuds of the time of ignorance are abolished, and the first blood I abolish is the blood of Rabi‘ah ibn al Harith (from my own family).”
(Muslim)

He did not begin with the rights of others and spare his relatives. He started with his own clan to demonstrate fairness and equality before the law.

Then he ﷺ spoke about riba, the system of usury that trapped the poor and enriched the powerful:

«أَلَا وَإِنَّ كُلَّ رِبًا مِنْ رِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ، لَكُمْ رُءُوسُ أَمْوَالِكُمْ، لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ، وَأَوَّلُ رِبًا أَضَعُ رِبَا الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ»
“Know that all usury of the time of ignorance is abolished. You shall have your principal amounts, you shall neither wrong nor be wronged. And the first usury I abolish is that of Al Abbas ibn Abdul Muttalib.”
(Muslim)

The principle behind this is the Quranic command:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ﴾
“O you who have believed, do not consume usury, doubled and multiplied, and fear Allah that you may be successful.”
(Quran 3:130)

Oppression, whether tribal or economic, is condemned as a violation of Allah’s limits. The Prophet ﷺ said:

«اتَّقُوا الظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ»
“Beware of oppression, for oppression will be darkness on the Day of Resurrection.”
(Muslim)

In the Farewell Sermon he translated this warning into concrete reforms. By abolishing revenge killings and usury, he struck at the roots of violence and exploitation.

Equality, Anti-Racism, and Human Brotherhood

One of the most famous passages of the Farewell Sermon addresses race, ethnicity, and superiority. The Prophet ﷺ spoke to people of different tribes and regions and removed the basis for arrogance:

«يَا أَيُّهَا النَّاسُ، إِنَّ رَبَّكُمْ وَاحِدٌ، وَإِنَّ أَبَاكُمْ وَاحِدٌ، أَلَا لَا فَضْلَ لِعَرَبِيٍّ عَلَى أَعْجَمِيٍّ، وَلَا لِأَعْجَمِيٍّ عَلَى عَرَبِيٍّ، وَلَا لِأَحْمَرَ عَلَى أَسْوَدَ، وَلَا لِأَسْوَدَ عَلَى أَحْمَرَ، إِلَّا بِالتَّقْوَى»
“O people, your Lord is One and your father is one. There is no superiority of an Arab over a non Arab, nor of a non Arab over an Arab, nor of a red (light skinned) over a black, nor of a black over a red, except by taqwa (consciousness of Allah).”
(Ahmad)

This is a direct application of the Quranic verse:

﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾
“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most God fearing of you. Indeed, Allah is Knowing, Aware.”
(Quran 49:13)

The Prophet ﷺ did not call for the removal of ethnic identities, but for the removal of superiority claims based on them. Diversity is acknowledged, but honor is linked only to taqwa, which is an inner quality known fully only to Allah.

This message directly confronts racism, tribal arrogance, and national chauvinism. It teaches that:

1. All humans share one Creator and one original father, Adam عليه السلام.
2. No language, color, or nationality makes a person closer to Allah.
3. Only righteousness and obedience to Allah raise a person in rank.

In practice, this meant that slaves, former slaves, non Arabs, and people from different regions could rise to positions of great honor in the early Muslim community. Bilal ibn Rabah رضي الله عنه, a former Abyssinian slave, was the mu’adhin of the Prophet ﷺ and stood on the roof of the Ka‘bah calling the adhan after the conquest of Makkah. Salman al Farisi رضي الله عنه, from Persia, was described by the Prophet ﷺ as:

«سَلْمَانُ مِنَّا أَهْلَ الْبَيْتِ»
“Salman is one of us, the people of the household.”
(Tabarani)

These examples are the living interpretation of the Farewell Sermon’s anti-racist principle.

Protection of Life, Honor, and Property as Human Rights

The Sermon established, in clear language, the basic inviolable rights that every Muslim must respect in others. These include the right to life, the right to security of property, and the right to honor. The Prophet ﷺ connected these with the concept of amanah, or trust.

He said:

«أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ»
“Render back the trusts to those who entrusted you.”
(Abu Dawud)

Within the Farewell Sermon, he reminded the people that betraying someone in their rights is a betrayal of Allah and His Messenger:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنتُمْ تَعْلَمُونَ﴾
“O you who have believed, do not betray Allah and the Messenger, or betray your trusts while you know.”
(Quran 8:27)

By declaring every Muslim’s blood, wealth, and honor sacred, the Prophet ﷺ set a strong limit on violence, theft, fraud, backbiting, and slander. These are no longer minor social issues. They are considered severe violations of rights.

He also warned that wrongful killing or spilling of blood is among the greatest sins. A hadith states:

«لَزَوَالُ الدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ قَتْلِ رَجُلٍ مُسْلِمٍ»
“The disappearance of the world is less serious to Allah than the killing of a Muslim man.”
(Tirmidhi)

Thus, life is treated as more valuable than the whole worldly order. In the same way, property is protected. To take even a small part of someone’s land unjustly leads to punishment. The Prophet ﷺ said:

«مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ»
“Whoever wrongfully takes a span of land, it will encircle him from seven earths on the Day of Resurrection.”
(Bukhari, Muslim)

These teachings from the wider Sunnah reflect the spirit of the Farewell Sermon and clarify what it means to respect human rights in Islam.

Women’s Rights, Marriage, and Family Duties

One of the most detailed parts of the Farewell Sermon concerns the rights of women and the mutual obligations within marriage. In a society that had often treated women as property or second class, the Prophet ﷺ firmly restored their honor and legal status.

He said:

«اسْتَوْصُوا بِالنِّسَاءِ خَيْرًا»
“Treat women well.”
(Bukhari, Muslim)

In some narrations of the sermon, he explained:

«فَاتَّقُوا اللَّهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللَّهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللَّهِ»
“So fear Allah regarding women, for you have taken them as a trust from Allah, and their private parts have been made lawful to you by the word of Allah.”
(Muslim)

He clarified that wives have rights and husbands have rights, and both are answerable to Allah in how they fulfill their roles. The Quran says:

﴿وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾
“And due to them (the wives) is similar to what is expected of them, according to what is right. But the men have a degree over them. And Allah is Exalted in Might and Wise.”
(Quran 2:228)

In the sermon and in his general teachings, the Prophet ﷺ emphasized:

1. Women are to be honored and not harmed, insulted, or oppressed.
2. Husbands must provide for their wives and families with kindness and fairness.
3. Wives are entrusted with the home and with safeguarding family honor and dignity.
4. Marriage is a covenant under Allah, not a mere social arrangement.

He ﷺ also reminded people that they would be answerable for how they treated those under their authority:

«كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ»
“Each of you is a shepherd, and each of you is responsible for his flock.”
(Bukhari, Muslim)

This rule covers husbands as heads of households, as well as community leaders and others in positions of power. The Farewell Sermon uses family rights to show how justice must begin at home.

Property, Economic Justice, and the Prohibition of Riba

Another major concern of the Farewell Sermon is economic justice. By abolishing riba and unjust debts, the Prophet ﷺ protected people from being trapped in poverty through exploitation.

He made the principle very clear:

«لَكُمْ رُءُوسُ أَمْوَالِكُمْ، لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ»
“You shall have your principal amounts. You shall neither wrong nor be wronged.”
(Muslim)

This sentence summarizes Islamic financial ethics. The lender has a right to recover what they gave, but no more. To charge additional money simply because of time, and not because of real trade, risk, or effort, is considered riba. Riba had become deeply rooted in pre-Islamic society, yet the Prophet ﷺ abolished it fully and started with his own family’s dealings.

The Quran speaks strongly about riba:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ﴾
﴿فَإِن لَّمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ﴾
“O you who have believed, fear Allah and give up what remains of riba, if you are indeed believers.
And if you do not, then be informed of a war from Allah and His Messenger.”
(Quran 2:278–279)

Economic life in Islam is based on fairness, trade, generosity, and charity, not on exploiting the desperation of the poor. The Prophet ﷺ said:

«الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمٰنُ»
“The merciful are shown mercy by the Most Merciful.”
(Tirmidhi)

When this principle is applied in business, it leads to contracts that share risk and benefit, and that protect the weak from being crushed by the strong. The Farewell Sermon called on the believers to leave the old ways and to build a new financial ethic that reflects mercy and justice.

Brotherhood, Trust, and the Unity of the Ummah

The Farewell Sermon is also a powerful call to unity. The Prophet ﷺ addressed the Muslims as one body, not as separate tribes. He reminded them of their shared faith and responsibilities.

He said:

«أَيُّهَا النَّاسُ، إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ»
“O people, indeed the believers are but brothers.”
(Based on the Quranic principle in 49:10)

This reflects the verse:

﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ﴾
“The believers are but brothers, so make settlement between your brothers.”
(Quran 49:10)

In the sermon, he ﷺ also warned against returning to injustice and harming one another:

«لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ»
“Do not return after me to disbelief, striking the necks of one another.”
(Bukhari, Muslim)

Killing one another and abandoning justice toward each other is presented as betrayal of faith itself. Unity is not just emotional closeness, but a commitment to rights and responsibilities. It means:

1. Muslims avoid injustice, hatred, and violence against each other.
2. Disputes are solved through justice and reconciliation, not revenge and pride.
3. The community stands together to protect the weak and uphold the commands of Allah.

The Farewell Sermon set a social standard where every Muslim has a claim on the concern and fairness of the others. The Prophet ﷺ said in other narrations:

«الْمُسْلِمُ أَخُو الْمُسْلِمِ، لَا يَظْلِمُهُ، وَلَا يَخْذُلُهُ، وَلَا يَكْذِبُهُ، وَلَا يَحْقِرُهُ»
“A Muslim is the brother of a Muslim. He does not wrong him, nor abandon him, nor lie to him, nor look down on him.”
(Muslim)

Thus, brotherhood is lived in actions, not merely declared by words.

The Trust of Revelation: Quran and Sunnah as Final Guidance

At the heart of the Farewell Sermon is the declaration that the message of Islam is complete and that the sources of guidance are clear. During the Hajj, Allah revealed:

﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾
“Today I have completed for you your religion, and I have perfected upon you My favor, and I have approved for you Islam as religion.”
(Quran 5:3)

In the sermon, the Prophet ﷺ told the people what to hold onto in order not to go astray after him. In one narration he said:

«قَدْ تَرَكْتُ فِيكُمْ مَا لَنْ تَضِلُّوا بَعْدَهُ إِنِ اعْتَصَمْتُمْ بِهِ، كِتَابَ اللَّهِ»
“I have left among you that which, if you hold fast to it, you will never go astray after me, the Book of Allah.”
(Muslim)

Other narrations include mention of the Sunnah as the detailed example of how to live the Quran. The Quran itself commands:

﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا﴾
“Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it.”
(Quran 59:7)

By combining these texts, scholars understand that the Prophet ﷺ was handing over the final trust: the Quran as the unchanging revelation, and his Sunnah as the living explanation and model. If Muslims cling to these, their protection of human rights and fulfillment of spiritual obligations will remain sound.

He ﷺ made the people bear witness that he had conveyed this trust. When they agreed, he said:

«فَلْيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ»
“Then let those present convey to those who are absent.”
(Bukhari)

This transformed every listener into a carrier of the message. The Farewell Sermon is thus not simply a historical speech. It is an ongoing responsibility for each generation to transmit and apply.

Accountability, Hereafter, and the Weight of Rights

The Farewell Sermon ends with a strong reminder of the Day of Judgment. Rights in Islam are not only public issues. They will be settled personally before Allah. The Prophet ﷺ recited:

﴿فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا﴾
“Then how will you fear, if you disbelieve, a Day that will make the children white haired?”
(Quran 73:17)

And he warned that those present would meet their Lord and be asked about how they responded to the message. In another hadith he said:

«لَتُؤَدُّنَّ الْحُقُوقَ إِلَى أَهْلِهَا يَوْمَ الْقِيَامَةِ، حَتَّى يُقَادَ لِلشَّاةِ الْجَلْحَاءِ مِنَ الشَّاةِ الْقَرْنَاءِ»
“You will surely give the rights to those entitled to them on the Day of Resurrection, even the hornless sheep will be given its right from the horned sheep.”
(Muslim)

If even animals will have their grievances addressed, then human beings will surely face full justice for any blood they shed, property they stole, or honor they violated.

The Farewell Sermon gathers this sense of responsibility. Every teaching it contains about life, property, honor, women’s rights, equality, and unity is tied to the certainty of the Hereafter. Observing these rights is not optional ethics. It is obedience to Allah and preparation for the Day when:

﴿يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ، إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ﴾
“The Day when wealth and children will not benefit, except one who comes to Allah with a sound heart.”
(Quran 26:88–89)

A “sound heart” is one that has not been stained by ongoing injustice and neglect of the rights of others.

Lasting Relevance of the Farewell Sermon

Even though the Farewell Sermon was delivered over fourteen centuries ago, its core messages and human rights principles remain directly relevant. It addresses:

The protection of life against murder and bloodshed.
The protection of property against theft, seizure, and economic exploitation.
The protection of honor against insult, slander, and degradation.
The abolishing of racist and tribal superiority.
The recognition of women as full rights bearers within the family and society.
The ending of economic injustice through the prohibition of riba.
The building of a united, just, and merciful community.
The duty to follow the Quran and Sunnah as completed guidance and to transmit them.

All of these were not invented by human councils. They were revealed by Allah and delivered by His final Messenger ﷺ. For Muslims, the Farewell Sermon remains a clear standard against which to measure our personal lives, families, societies, and institutions. Whenever we find oppression, racism, abuse of women, financial exploitation, or disregard for human dignity, we know we have moved away from the Prophet’s ﷺ final public message.

To honor him ﷺ is to return to these principles and to live them.