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The farewell sermon of prophet Muhammad and its moral lessons for our polarized world (Part 1)
Kpone Katamanso Municipal Chief Imam | Certified Counsellor | Governance Expert
In the Name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, Lord of the Worlds. We praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil of our own souls and from our misdeeds.
Whomever Allah guides, none can mislead; and whomever He leaves astray, none can guide.
We send endless peace and blessings upon our noble Prophet Muhammad s.a.w., the Seal of the Prophets, whose final sermon stands as a moral compass for humanity.
Introduction: A Timeless Message to a Divided Humanity
In 632 CE, during his final pilgrimage, Prophet Muhammad صلى الله عليه وسلم delivered what would become one of the most profound moral declarations in human history — Khutbat al-Wadā‘ (The Farewell
Sermon). Standing before more than one hundred thousand followers on the plains of ʿArafah, he encapsulated the essence of faith, justice, and human dignity: affirming equality, the sanctity of life, mutual respect, and unwavering devotion to God. Shortly after this address, the Qur’anic revelation affirmed the culmination of divine guidance:
“Today I have perfected your religion for you, completed My favour upon you, and chosen Islam as your religion.” (Qur’an 5:3)
More than fourteen centuries later, this sermon continues to speak to a world divided by race, politics, class, and ideology. Its timeless message remains a moral compass for humanity, resonating far beyond the boundaries of faith. Scholars such as John L. Esposito (2003) and Seyyed Hossein Nasr (2015) regard it as a “charter of universal ethics” — a manifesto of spiritual equality
and social justice that transcends time, geography, and creed.
The Farewell Sermon (Opening Section)
“O people! Listen attentively to me, for I do not know whether after this year I shall ever be among you again in this place. Therefore, listen carefully to what I say and take these words to those who could not be present here today.
O people! Just as you regard this month, this day, and 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. Do not wrong anyone, so that none may wrong you. Remember that you will indeed meet your Lord, and He will surely reckon your deeds.
Allah has forbidden you to take usury (interest); therefore, all interest obligations shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer injustice.
Allah has judged that there shall be no interest, and all interest due to ‘Abbas ibn ‘Abd al-Muttalib (the Prophet’s uncle) is henceforth waived in its entirety.
The Sanctity of Life, Property, and Honour “Indeed, your blood, your property, and your honour are sacred to you, just as the sanctity of this day, this month, and this city.”(Sahih al-Bukhari & Sahih Muslim)
This was not only a declaration for Muslims but a divine affirmation of human dignity. The Prophet linked the sanctity of human life to the holiness of Makkah, Dhul-Hijjah, and the Day of ‘Arafah — emphasizing that harming another person is a violation of sacred trust.
Allah says:“Do not kill the soul which Allah has made sacred, except by right.” (Qur’an 17:33)
“Whoever kills a person unjustly, it is as though he has killed all mankind.” (Qur’an 5:32)
Moral Lesson and Contemporary Relevance
In a world marked by terrorism, ethnic violence, political oppression, and mass shootings, this principle is a moral anchor for all. Islam commands that human life is inviolable — whether Muslim or non-Muslim.
As Dr. Tariq Ramadan (2007) notes, “The Prophet’s final sermon redefined human relations based on divine accountability, not tribal affiliation.”
If embraced universally, this teaching could guide peace-building, conflict resolution, and social justice movements worldwide. It teaches that human life is sacred beyond borders, color, and belief — a message urgently needed in today’s fractured world.
Economic Justice and the Abolition of Exploitation
“Allah has forbidden you to take usury (interest); all usury obligations are abolished.”
“Verily, all forms of usury from the pre-Islamic period are abolished, and the first usury I
abolish is that of my uncle, al-ʿAbbās ibn ʿAbd al-Muṭṭalib.” (Muslim)
In a single proclamation, the Prophet ended the exploitative financial systems of his era. Islam’s economic vision is rooted in fairness, mutual consent, and compassion.
Allah commands: “O you who believe! Do not consume one another’s wealth unjustly, but only through lawful trade by mutual consent.” (Qur’an 4:29)
Moral Lesson and Modern Insight
Economic justice remains one of humanity’s greatest challenges, from poverty and debt slavery to corporate greed. The Prophet’s message is not merely a prohibition of interest, but a call for economic ethics.
Non-Muslims can appreciate this as a model for sustainable finance, encouraging microcredit,ethical banking, non-interest banking system, and corporate social responsibility. The World Bank (2021) and UNDP reports affirm that societies thrive when economies prioritize fairness and reduce inequality.
Islam’s vision of wealth as a social trust (amanah) rather than an instrument of domination is a moral paradigm that the modern world urgently needs.
Respect for Women and Family Rights
“O people, you have certain rights over your women, and your women have rights over you.
Treat them with kindness, for they are your partners and committed helpers.”
At a time when women were denied inheritance and dignity, the Prophet uplifted them as equal moral agents and partners in society.
The Qur’an proclaims: “And live with them in kindness.” (Qur’an 4:19)
“And their rights are similar to the rights upon them, according to what is equitable.” (Qur’an 2:228)
Moral Lesson and Global Relevance
This message resonates deeply in contemporary gender discourse. It challenges both patriarchal injustice and modern exploitative models that objectify women.
As Amina Wadud (1999) writes in Qur’an and Woman, the Prophet’s teachings established “a moral equality that precedes modern feminist thought.”
Muslims and non-Muslims alike can embrace this principle: that strong families and societies depend on justice, empathy, and partnership not dominance. True liberation lies in mutual respect and responsibility.
By Imam Alhaji Saeed Abdulai
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Introduction
In today’s fast-paced, high-achieving society, it’s common to glorify long hours and an unwavering commitment to one’s profession. However, when dedication turns into an obsession, it can have severe and far-reaching consequences.
Workaholism, a pattern of behavior characterised by excessive and compulsive work habits, is a complex and multifaceted issue that affects millions of people worldwide.
Defining workaholism: The Psychology behind the behavior
Workaholism is often driven by a combination of internal and external factors, including:
Internal Pressures:
Perfectionism: an unrelenting drive for flawlessness
Fear of failure: anxiety about not meeting expectations
Need for control: a desire to micromanage every aspect of work and life
External Pressures:
Job demands: high expectations from employers or clients
Organisational culture: a workplace environment that encourages or demands excessive work hours
Societal expectations: pressure to succeed and maintain a certain status
The health consequences: A growing concern
Prolonged workaholism can lead to a range of serious health issues, including:
1. Cardiovascular problems: hypertension, heart disease, and stroke due to chronic stress and neglect of physical health
2. Mental health concerns: anxiety, depression, and burnout, often exacerbated by lack of social support and self-care
3. Sleep disorders: insomnia, sleep deprivation, and related health issues, such as impaired cognitive function and mood disturbances
4. Immune system suppression: increased susceptibility to illnesses, such as colds, flu, and autoimmune diseases
5. Nutritional deficiencies: poor eating habits, weight changes, and related health problems, such as diabetes and cardiovascular disease
The lethality risks: A hidden danger
In extreme cases, workaholism can have lethal consequences, including:
1. Sudden cardiac death: increased risk due to chronic stress, hypertension, and neglect of physical health
2. Suicide: work-related stress and pressure can contribute to suicidal ideation, particularly in individuals with underlying mental health conditions
3. Accidents and injuries: fatigue and decreased cognitive function increase the risk of workplace accidents and errors
The social and emotional toll: Relationships and identity
Workaholism can also have devastating effects on personal relationships and overall well-being, leading to:
1. Strained relationships: family, friends, and colleagues may feel neglected, abandoned, or resentful
2. Loss of personal identity: over-identification with work can lead to a loss of interests, hobbies, and sense of purpose outside of work
3. Decreased productivity: burnout and decreased motivation can result in reduced job performance and satisfaction
4. Impaired cognitive function: decreased creativity, problem-solving, and decision-making abilities due to chronic stress and fatigue
Breaking the cycle: Strategies for recovery
Recognising the signs of workaholism is crucial to preventing its negative consequences. Strategies for overcoming workaholism include:
1. Setting boundaries: establishing a healthy work-life balance and prioritising self-care
2. Prioritising self-care: engaging in activities that promote physical and emotional well-being, such as exercise, meditation, and social connections
3. Seeking support: therapy, support groups, and social connections can provide emotional support and guidance
4. Re-evaluating priorities: reassessing values and goals to align with a more balanced and fulfilling life
Conclusion
Workaholism is a serious issue that can have severe and far-reaching consequences for individuals, organisations, and society as a whole. By acknowledging the risks and taking proactive steps to maintain a healthy work-life balance, we can mitigate the negative effects of workaholism and promote overall well-being.
By Robert Ekow Grimmond-Thompson
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How many times have we not made New Year resolutions but have not been able to achieve them?
When we are unable to achieve them we vow to ourselves that at the end of the year, we shall make proper New Year resolutions and this time we will make it happen only for the New Year to travel on and close to the end the story repeats itself.
A lot of people find themselves in this situation and if they were to rate their success, it may hover around 48 per cent. There is a popular quote that is generally attributed to Einstein that” Insanity, is doing the same thing over and over again and expecting a different result.
“A careful analysis will most likely reveal that, the discipline required to put in the required effort and the consistency required is absent in the execution phase of whatever plan has been put in place to realise the objectives.
Discipline according to the Oxford Dictionary is the practice of training people to obey rules or a code of behaviour, with punishment or other undesirable consequences for those failing to comply.
When we say someone is disciplined, what can be observed in his behaviour is consistency whether it is in connection with reporting for events on time, providing a particular service as promised on schedule etc.
In other words, that behaviour has become routine or has become a habit. If 2026 is going to be different from the previous years, as far as the achievement of New Year’s resolutions are concerned, then things must be done in a routine manner which will then ensure consistency.
If the resolution is say a closer walk with God by the end of the year for example, then the plan may be to sleep early enough and be able to wake up at say 5:00 am and pray and meditate on the Word of God.
This must be done every day, that is, you should have the discipline to make this routine behaviour which some people refer to as habit and that is what would ensure the realisation of your objective by the end of the year.
The question of how did you arrive at your new year’s resolution becomes very important. It brings in the God factor, which for me as a believer is very important because if you are say an Entrepreneur, then innovate ideas are what you need and according to Deuteronomy 8:18, innovative ideas to get wealth comes from God.
I believe that to be able to achieve our new year’s resolutions, we must approach them with a project management mindset. We should break the year into periods, either quarterly or monthly and evaluate our performance.
The end of the periods we have chosen should mark the achievement of certain goals or key milestones. This will reveal to us whether we are on track, whether we need to double up or there is the need to adjust certain things.
This year start looking at potential hindrances to the achievement of your resolutions. Check how much time you spend on social media for fun, like following the Akosua Serwaa and Odo Broni story and not for learning something useful that can add value to your life.
On a personal level, I have started cutting the time spent on listening to news and debates on various media platforms and using the time to polish my German and French as one of my resolutions.
Yours may be the time you spend on the phone chatting with friends, so please watch it and adjust especially as a child of God, so you too can have a testimony to share on December 31, 2026, to the glory of God. God bless.
NB: ‘KOTOKA INTERNATIONAL AIRPORT TO KOFI BAAKO INTERNATIONAL AIRPORT’
By Laud Kissi-Mensah
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