Fruitful Living
Equality, anti-racism: Humanity as one family (Final part)
THERE is no superiority of an Arab over a non-Arab, nor of a white over a black, except by piety.
This is perhaps one of the earliest and clearest condemnations of racism in history.
Fourteen centuries before the Universal Declaration of Human Rights (1948), the Prophet proclaimed human equality as a divine truth.
The Qur’an confirms:
“O mankind! We created you from a male and a female, and made you into nations and tribes so that you may know one another. Verily, the most honoured of you in the sight of Allah is the most righteous.” (Qur’an 49:13)
Moral lesson and global impact
The farewell sermon’s anti-racist ethos remains revolutionary. It inspired civil rights leaders such as Malcolm X, who after performing Hajj wrote that Islam revealed to him a “spirit of unity that erased colour from the equation of faith.”
In a world struggling with systemic racism, ethnic nationalism, and xenophobia, this prophetic statement offers a moral reset, inviting all humanity to embrace shared origin, purpose, and dignity.
Brotherhood, unity and social responsibility
“Every Muslim is a brother to every other Muslim. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly.”
This principle emphasises social trust, justice, and empathy. The Prophet also said:
“The Muslim is the brother of another Muslim; he does not wrong him, nor forsake him.” (Sahih al-Bukhari)
Moral lesson and modern application
In an age of loneliness, social division, and digital isolation, this call to fraternity is vital. Islam presents society as a moral community (ummah) bound by compassion and justice.
Even for non-Muslims, this principle offers a framework for civic solidarity, a reminder that community welfare depends on mutual care and responsibility.
As Karen Armstrong (2011) argues, “The Farewell Sermon represents a global ethic of compassion, a reminder that empathy is the foundation of civilisation.”
The final guidance: The Qur’an and Sunnah
“I leave behind me two things; if you hold fast to them, you will never go astray: the Book of Allah and my Sunnah.”
The Prophet concluded by entrusting humanity with divine guidance. The Qur’an and Sunnah remain living sources of wisdom — calling to justice, mercy, and humility.
Allah says:
“If you differ in anything among yourselves, refer it to Allah and His Messenger.” (Qur’an 4:59)
Moral lesson for all humanity (Part 4)
The Prophet’s emphasis on divine revelation reminds both Muslims and non-Muslims that moral renewal begins with reconnecting to higher values, such as truth, honesty, justice, and service.
In a time when materialism and moral relativism dominate, the Farewell Sermon calls humanity to re-anchor itself in divine ethics.
The subtle obedience to Shayṭān
The Prophet هيلع هللا ىلص ملسو ’s phrase, “but he is content to be obeyed in smaller matters,” reveals an important truth: Shayṭān rarely begins with major sins. Instead, he seduces believers through minor disobedience and internal division — envy, gossip, backbiting, or neglecting small acts of worship.
Allah says:
“And do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (Qur’an 2:168)
Imam al-Ghazālī (d. 1111 CE) explains in Iḥyā’ ‘Ulūm al-Dīn that Shayṭān works “step by step, whispering in the heart until disobedience feels natural and righteousness feels burdensome.” This gradual corruption transforms spiritual negligence into societal decay.
In today’s world, these “smaller matters” may include spreading false information, harbouring prejudice against fellow Muslims, or allowing political or ethnic loyalties to outweigh faith. The Prophet foresaw this danger and warned that Shayṭān thrives wherever believers are distracted by worldly divisions.
How these lessons benefit Muslims and non-Muslims alike
While the sermon emerged from an Islamic context, its principles are universal.
- For Muslims, it serves as a blueprint for faith, governance, and social conduct, urging us to live ethically in every domain.
- For non-Muslims, it offers a shared moral framework, one that transcends creed and culture. Its emphasis on life, equality, justice, and compassion mirrors the ethical teachings of other faiths and philosophies.
In a polarised world of religious intolerance and social fragmentation, the Farewell Sermon is not merely a relic of sacred history; it is a living manifesto of universal moral order.
Summary
The Farewell Sermon of Prophet Muhammad is not just an address to the seventh-century Arabs, it is a moral constitution for all humanity, regardless. Its teachings on the sanctity of life, economic justice, gender equality, anti-racism, and spiritual accountability remain unmatched in relevance.
As Professor Seyyed Hossein Nasr (2015) aptly observes, “It is a universal proclamation of the sacred, calling man to live responsibly as God’s vicegerent on Earth.”
Conclusion and recommendation
The moral decline and divisions of our modern world from inequality and racism to corruption and conflict stem from our collective departure from divine ethics.
The Farewell Sermon reminds humanity that peace is not achieved through power, but through moral conscience, compassion, and justice. Muslims must embody these values daily in our families, communities, and governance systems. Non-Muslims can embrace the universal wisdom of its message fostering empathy, equality, and respect.
Let us all regardless of faith commit to living by this prophetic charter of peace. For when we uphold the sanctity of life, truth, and justice, we fulfill the very purpose of our creation.
Allah said:
“And we have not sent you, O Muhammad, except as a mercy to the worlds.” (Qur’an 21:107)
Thank you.
By Imam Alhaji Saeed Abdulai
Join our WhatsApp Channel now!
https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
“….at just the right time, when we were still powerless, Christ died for the ungodly” – Romans 5:6 (NIV)
Introduction
Jesus Christ shed His blood on the Cross as the perfect, all-sufficient sacrifice for our sins. His atoning death and victorious resurrection constitute the only ground for our salvation. The Holy Spirit glorifies the Lord Jesus Christ and convicts the world of its guilt. He regenerates sinners, and we are baptized in Him into union with Christ and adopted as heirs in the family of God. The Holy Spirit also indwells, illuminates, guides, equips and empowers believers for Christ-like living and service.
We continue from where we ended last week
Seven words on the cross
4. The word of spiritual suffering
“My God, my God, why have you forsaken me?” – Mark 15:34. These words mark the climax of Jesus’ suffering for a lost world. Jesus experienced separation from God the Father as the sinner’s substitute. Here the sorrow, grief and pain were at their worst!
He was pierced for our transgression – “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed.” – Isaiah 53:5 (NIV) and gave Himself a “ransom for many” – Matthew 20:28; 1 Timothy 2:6. God made Him who had no sin to be a sin for you and me – 2 Cor. 5:21.
Jesus died, forsaken that we might never be forsaken – Psalm 22. Because of this we are redeemed by the suffering of Christ – 1 Peter 1:19.
5. The word of physical suffering
“Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, “I am thirsty.” – John 19:28.
Jesus nearing death goes through the agony of thirst! Jesus the fountain of Living Water desires earthly water and is given vinegar – sour wine which He rejects! He had to endure pain and shame.
6. The word of triumph
“When He had received the drink, Jesus said, “It is finished” John 19:30 – mission accomplished. The work of redemption is done! Jesus did not say “I am finished”. Rather He triumphantly made a declaration that He had completed and accomplished His work on the cross.
– He had accomplished the earthly mission assigned by the Father;
– He had fulfilled the important Old Testament prophecy about the suffering Messiah -Genesis 3:15; Isaiah 53:3-12.
– Completed the work of redemption as the sacrificial and Passover Lamp of God – John 1:29; 1 Corinthians 5:7 involving blood atonement – Ephesians 1:7; Hebrews 9:12 & 22.
– The decisive moment of victory over Satan and his network of demons – Colossians 2:15
– Jesus has achieved the means of reconciliation of God with His creation and sinful humanity. – 2 Corinthians 5:18-19 & 21; Colossians 1:20-22. It is worthy to note that nothing can be added to the finished work of the cross for salvation. The way of salvation is now open to all who believe and draw on Jesus finished work on the cross – Matthew 27:50; Luke 23:46. The debt for our sin has been paid in full and the plan of salvation established.
7. The word of committal
“Jesus called out with a loud voice, “Father, into your hands I commit My spirit.” When He had said this, He breathed His last.” – John 19:30; Luke 23:46.
The Lord Jesus voluntarily committed His life into God the Father’s care – He went in spirit to His Father in Heaven.
“For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” – John 3:16 (NIV).
Kindly note: You are warmly invited to join us for our programme, Meditations on Easter, on Saturday, 11th April 2026 at Christ the King Parish Hall at 8:00 a.m.
The theme is: “He Is Risen Indeed, Hallelujah!!! – The Transformative Power of the Resurrection” (Matthew 28:5; 1 Peter 1:3–4).
Our deepest desire this Easter is to experience the power of Christ’s resurrection more intimately in our lives and to share the hope of the risen Lord with others.
Stay Blessed!
For further inquiries please contact us on Tel Nos. 0302-772013 or 0268130615
Email: saltnlightministries@gmail.com
Website: saltandlightgh.org
Fruitful Living
HAJJ: The 5th Pillar of Islam, a sacred journey to the house of Allah …an elevated call to faith, sacrifice, spiritual renewal (Final part)
Types of Hajj: Understanding the forms of pilgrimage
There are three recognised types of Hajj:
• Hajj al-Tamattu’: Performing Umrah first, exiting Ihram, and then entering Ihram again for Hajj.
• Hajj al-Qirān: Combining Umrah and Hajj in one Ihram without exiting.
• Hajj al-Ifrād: Performing only Hajj without Umrah.
Each type has specific rulings, and the choice depends on the pilgrim’s circumstances.
Miqāt and the State of Ihram
The Miqāt refers to designated boundary points where pilgrims must enter into Ihram before proceeding to Makkah. Crossing these boundaries without Ihram invalidates the proper commencement of Hajj.
Ihram is not just clothing—it is a sacred state of discipline, intention, and spiritual consciousness.
Fidyah and Dam: Expiation in Hajj
Islam provides remedies for mistakes during Hajj:
• Fidyah: Compensation such as fasting, feeding the poor, or sacrifice for minor violations
• Dam: Sacrificial penalty required for certain omissions or violations
These ensure that errors do not invalidate the pilgrimage but are corrected through prescribed means.
The virtue of Hajj Mabroor
The ultimate goal is to attain Hajj Mabroor (an accepted Hajj). The Prophet Mohammed pbuh said:
“An accepted Hajj has no reward except Paradise.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Its signs include sincerity, avoidance of sin, humility, and lasting transformation after the pilgrimage.
The role of intention and acceptance
Hajj is not judged by outward actions alone but by sincerity of intention (Niyyah). A person may perform all rituals correctly yet fail to attain acceptance if sincerity is lacking.
Allah looks at the hearts, not merely the actions.
Life after Hajj: A new beginning
Hajj is not the end—it is the beginning of a renewed life. A pilgrim is expected to:
• Maintain righteousness
• Increase acts of worship
• Avoid returning to sin
• Become a model of good character in society
The true success of Hajj is reflected in one’s transformation.
What is Umrah?
Umrah is a lesser pilgrimage that can be performed at any time of the year. It includes:
• Ihram
• Tawaf
• Sa’i
• Shaving or trimming hair
Though not obligatory like Hajj, it holds immense spiritual reward. The Prophet Mohammed said:
“One Umrah to another is an expiation for what is between them.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Visiting the Prophet’s Mosque in Madinah
While not a pillar of Hajj, visiting the Mosque of the Prophet Mohammed pbuh in Madinah is a highly recommended Sunnah.
The Prophet Mohammed said:
“Do not undertake a journey except to three mosques: Al-Masjid al-Haram, my mosque, and Al-Aqsa Mosque.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Praying in the Prophet’s Mosque carries immense reward, and sending salutations upon him at his grave is a deeply spiritual experience.
Summary and conclusion
Hajj is a journey of total submission, unity, and spiritual rebirth. It connects the believer to the legacy of the Prophets and prepares the soul for the ultimate return to Allah.
The Prophet Mohammed pbuh said:
“Whoever performs Hajj for Allah and avoids obscenity and wrongdoing will return like the day he was born.” (Ṣaḥīḥ al-Bukhārī, 1521; Ṣaḥīḥ Muslim, 1350)
May Allah grant us the opportunity to perform Hajj, accept it from us, and make it a means of our salvation. Ameen
Author’s profile
Imam Alhaji Saeed Abdulai
Kpone Katamanso Metropolitan Chief Imam
Governance Expert and Islamic Scholar
Imam Saeed Abdulai is a distinguished Islamic scholar and community leader known for his impactful teachings on faith, governance, and societal development. He actively contributes to religious education and public discourse in Ghana and beyond.
22. References
• The Noble Qur’an (2:197, 3:97, 22:26–27)
• Ṣaḥīḥ al-Bukhārī
• Ṣaḥīḥ Muslim
• Sunan al-Tirmidhi
• Ibn Kathir, Tafsir al-Qur’an al-‘Azim
• Imam al-Nawawi, Sharh Sahih Muslim
By Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, Certified Counsellor and Governance Expert
