Equality was the essence of the farewell sermon and the Prophet’s lifelong teachings, which first resonated with marginalised people such as women and slaves in seventh-century Arabia by uprooting entrenched notions of superiority
Shortly before he passed away, Prophet Muhammad spelled out his moral and ethical mandate for Muslims in his farewell sermon. He essentially reiterated his vision, which was pivotal to his successes against all odds. The Prophet declared all humans descended from Adam and Eve, and there is no superiority of an Arab over a non-Arab, or of a non-Arab over an Arab, a white person over a black person, or of a black person over a white person.
He called for treating others justly to ensure that no one would be unjust to his followers. ‘You will neither inflict nor suffer inequity […] you have certain rights over your women, but they also have rights over you. […] Treat women well and be kind to them […]’ Equality was the essence of the farewell sermon and the Prophet’s life-long egalitarian teachings, which first resonated with marginalised people such as women and slaves in seventh-century Arabia with entrenched notions of superiority.
The Prophet challenged inequalities based on kinship, tribal affiliation, and wealth, and triggered ferocious opposition from the elites, such as Umayya, whose slave Bilal, an African, was among Islam’s first converts and a prominent member of the budding Muslim community.
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Umayya tortured Bilal, who was known for his euphonious voice, to force him to renounce Islam. He would place a rock on Bilal’s chest to have him fall in line. Bilal, known to be close to the Prophet, refused to give in. Bilal would go on to have the distinction of giving the first public call for prayers or azan to Muslims and marrying a woman from an important Arab clan. Bilal’s social mobility illustrated how the Prophet transformed Arabia with social justice at the core of the transformative change.
Trials And Tribulations
The prophet gave the farewell sermon after creating a society that cared for its weak and respected them, uprooting an oppressive power and social structure that accorded an individual low or high social status, as per nasab (kinship or lineal descent). The change did not come without trials and tribulations. The Prophet’s own turned against him. The persecution he faced forced him to seek refuge in Medina.
The Prophet suffered assassination attempts and wars with much stronger adversaries. But he struck a balance between idealism and pragmatism, which was reflected in the farewell sermon as well, and helped him win over even his worst enemies. He ended a cycle of reprisals and constant warfare and ushered in unity, order, peace, and justice. The Prophet united warring tribes and gave them a sense of community to have them welcome him back to the city of his birth, Mecca.
Socio-Political Justice
Years before the farewell sermon, the Prophet founded the first Muslim state in Medina and governed it, per the principles of socio-political justice enshrined in the Medina Charter. Considered as the constitution of this state, the charter outlined the political rights and duties of the state’s inhabitants and sought to end conflicts among tribes and maintain peace among all its inhabitants, Muslims, Jews, Christians, and pagans.
The charter promised that Jews would not be wronged and that they would be treated as one community with the believers. It sought to protect the religious rights of non-Muslims and was known as Sahifah Medina or Dustur Medina in Arabic. It was perhaps the first such written document incorporating religious and political rights.
Peaceful Coexistence
The charter specified means for conflict resolution and sought to promote mutual respect and acceptance. It underscored Muslim commitment to human lives and religious minorities in line with the Quran’s mandate for Muslims to respect all previous messengers, such as Jesus and Moses, and to honour their followers. It recognised equality and the right to peaceful coexistence, with all groups getting protection to live as per their beliefs.
The charter had its roots in infighting, which the Prophet ended by unifying communities. Muslim scholars have sought to revive the charter’s spirit to end the political violence in the name of religion, particularly since the 1980s, in the name of fighting communism, which boomeranged and sparked a virulent form of Islamophobia.
In January 2016, they put their heads together at a conference in Morocco, reaffirming the values enshrined in the charter. Moroccan King Mohammed VI, who hosted the gathering, underlined that the charter promoted unity, pluralism, and religious freedom. He sought the revival of its spirit for a more peaceful and inclusive world.
Deep-Rooted
The Prophet signed a charter of privileges with Christians in 628 and pledged them freedom of worship, movement, and protection in the event of war, years after Ethiopia’s Christian kingdom offered asylum to some early Muslims facing persecution in Mecca. The Prophet allowed Christians from Najran in modern-day Saudi Arabia to worship in his mosque when he ruled Medina.
The treaty he signed with the Christians pledged, ‘There shall be no interference with the practice of their faith. […] No bishop will be removed from his bishopric, no monk from his monastery, no priest from his parish.’ The treaty reflected the Quranic spirit. The Quran says God protects ‘monasteries, churches, synagogues, and mosques in which the name of God is much mentioned.’ It calls Jews and Christians the ‘People of the Book’ 31 times and also refers to them as alladhīna ūtū al-kitāb (those who have received the Book), ahl al-dhikr (the people of remembrance).
The Quran addresses the Christians as ahl al-Injīl (the People of the Gospel). It mentions the Jewish holy book Torah, 18 times as a true revelation and source of guidance and wisdom. The four Khulafa Rashidun (rightly-guided) caliphs Abu Bakar, Umar, Uthman, and Ali, the Prophet’s close companions, succeeded him and laid the foundation of Islam’s Golden Age. Medicine became a part of Islamic culture that espoused sound health.
‘Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, except one disease: old age,’ the Prophet advised his followers. Muslims over the centuries drew on traditional practices to make their medicine the world’s most sophisticated by the 10th century. The Islamic culture fostered a tradition of book-making that transmitted knowledge from one place to another while Europeans languished in intellectual darkness.
Crusades were a manifestation of this darkness, for which distortions about the Prophet were used as a justification in an attempt to eliminate Islam and Islamic Civilisation. The misrepresentations persisted even as Europe overcame its inferiority to the much more intellectually advanced Islamic world to dominate the world. They gained a fresh currency in the aftermath of the 9/11 attacks, echoing medieval crusade chroniclers’ distortions in a futile attempt to overshadow an extraordinary legacy, which could be the panacea for many of the contemporary problems, provided Muslims particularly understand its essence—justice and equality.
