Setelah tercapainya dakwah, tersampaikannya risalah, dan terbentuknya masyarakat baru di atas dasar "Tiada tuhan selain Allah" serta misi Muhammad, timbul dalam hati Rasulullah ﷺ sebuah firasat bahwa masa tinggalnya di dunia ini akan segera berakhir. Hal itu tampak jelas dalam ucapannya kepada Mu'adz yang beliau utus ke Yaman pada tahun kesepuluh Hijriah: "Wahai Mu'adz! Engkau mungkin tidak akan melihatku lagi setelah tahun ini. Engkau bahkan mungkin melewati masjidku ini dan makamku." Mendengar hal itu, Mu'adz menangis karena takut berpisah dengan Rasulullah ﷺ.

After the accomplishment of the Call, the proclamation of the Message and the establishment of a new society on the basis of ‘There is no god but Allâh,’ and on Muhammad’s mission, a secret call uprose in the heart of the Messenger of Allâh (Peace be upon him) telling him that his stay in the Lower World was about to terminate. That was clear in his talk to Mu‘adh whom he had dispatched to Yemen in the tenth year of Al-Hijra: “O, Mu‘adh! You may not see me after this current year. You may even pass by this very Mosque of mine and my tomb.” Upon hearing that Mu‘adh cried for fear that he would part with the Messenger of Allâh (Peace be upon him).

Pemeliharaan Allah begitu melimpah sehingga Nabi ﷺ diizinkan melihat buah dari dakwahnya, demi dakwah itulah beliau menanggung berbagai macam penderitaan selama lebih dari dua puluh tahun. Dua puluh tahun itu telah berlalu dengan penuh kegiatan. Beliau biasa menghabiskan hari-hari terakhirnya dengan menemui, di pinggiran kota Makkah, anggota-anggota suku dan utusan mereka yang berkonsultasi dengan beliau dan mempelajari hukum-hukum serta ketentuan syariat Islam dari beliau. Sebagai imbalannya, beliau meminta kesaksian mereka bahwa beliau telah menyampaikan amanah, menyampaikan risalah, dan memberi nasihat kepada umat.

Allâh’s care was so bounteous as to let the Prophet (Peace be upon him) see the fruits of his Call for the sake of which he suffered various sorts of trouble for over twenty years. Those twenty years had elapsed actively. He used to spend his last days meeting, at the outskirts of Makkah, members of tribes and their representatives who used to consult him and learn the laws and legislation of Islam from him, and in return he used to exact their testimony that he had delivered trust and communicated the Message and counselled the people.

Rasulullah ﷺ mengumumkan niat untuk berangkat menunaikan perjalanan ibadah haji yang penuh berkah ini secara langsung. Kerumunan besar orang datang ke Madinah, mereka semua mencari bimbingan dan kepemimpinan Rasulullah ﷺ dalam ibadah haji (Al-Hajj). Pada hari Sabtu dari empat hari terakhir bulan Dzulqa'dah, Nabi ﷺ memulai prosedur persiapan keberangkatan. Beliau menyisir rambutnya, memakai sedikit wewangian, mengenakan pakaiannya, memasang pelana pada untanya, dan berangkat pada sore hari. Beliau tiba di Dzulhulaifah sebelum salat Ashar. Beliau melaksanakan dua rakaat dan bermalam di sana. Ketika pagi tiba, beliau berkata kepada para sahabatnya:

The Messenger of Allâh (Peace be upon him) announced an intention to proceed with this blessed pilgrimage journey himself. Enormous crowds of people came to Madinah, all of whom seek the guidance and Imamate of the Messenger of Allâh (Peace be upon him) in the pilgrimage (Al-Hajj). On a Saturday of the last four days of Dhul-Qa‘dah, the Prophet (Peace be upon him) started the departure preparations procedure. He combed his hair, applied some perfume, wore his garment, saddled his camel and set off in the afternoon. He arrived at Dhul-Hulaifa before the afternoon prayer. He performed two Rak‘a and spent the night there. When it was morning he said to his Companions:

• "Seorang tamu, yang diutus oleh Tuhanku, mendatangiku malam ini dan berkata: 'Shalatlah di lembah yang diberkahi ini dan ucapkanlah: Aku berniat 'Umrah yang digabung dengan haji (‘Umrah ke dalam Al-Hajj).

• “A comer, sent by my Lord, has called on me tonight and said: ‘Pray in this blessed valley and say: I intend ‘Umrah combined with pilgrimage (‘Umrah into Al-Hajj).

Sebelum melaksanakan shalat Zuhur, beliau mandi untuk berihram, dan ‘Aisyah (semoga Allah meridhainya) memberinya wewangian pada badan dan kepalanya dengan tangannya sendiri menggunakan Dharira (sejenis tumbuhan) dan dengan wewangian yang mengandung misik. Lapisan wewangian yang tebal dan lengket itu terlihat di antara helai-helai rambut dan jenggot beliau. Beliau membiarkannya tidak dicuci, lalu mengenakan kain sarung dan selendangnya. Beliau melaksanakan shalat Zuhur dengan diringkas, dua rakaat. Di tempat shalatnya, beliau mengumumkan tata cara haji yang berkaitan dengan ‘Umrah. Kemudian beliau menaiki untanya, al-Qaswa’, dan mengucapkan: “Tiada tuhan selain Allah.” Ketika beliau berjalan menuju padang pasir, beliau meninggikan nama Allah.

Before performing the noon prayer, he bathed for Ihram (ritual consecration), and ‘Aishah (May Allah be pleased with her) perfumed him on both his body and head with her hand with a Dharira (a plant) and with a perfume containing musk. The thick sticky layer of perfume could be seen among his parts of hair and beard. He left it unwashed, wore his loincloth and garment. He performed the noon prayer shortened, two Rak‘a. He proclaimed pilgrimage procedure associated with ‘Umrah at his prayer-place. He, then mounted his she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allâh’. When he moved into the desert, he acclaimed the Name of Allâh.

Beliau melanjutkan perjalanannya hingga mendekati Makkah. Beliau bermalam di Dhi Tuwa dan memasuki Makkah setelah melaksanakan shalat Subuh. Beliau mandi pada pagi hari Ahad, tanggal empat Dzulhijjah tahun kesepuluh Hijrah. Beliau menghabiskan delapan hari dalam perjalanan, dan itu merupakan masa yang wajar. Begitu memasuki Masjidil Haram, beliau ﷺ melakukan thawaf di Ka‘bah dan berjalan bolak-balik (Sa‘i) antara Ash-Shafa dan Al-Marwah. Beliau tidak melepaskan ihram (tahallul) karena beliau berstatus Qarin (yaitu berniat menggabungkan ‘Umrah dan Haji). Kemudian beliau membawa Al-Hadyu (yaitu hewan-hewan kurban) untuk disembelih. Beliau berkemah di tempat yang tinggi di Makkah, yaitu Al-Hajun. Adapun thawaf, beliau hanya melakukan thawaf Haji (thawaf ifadhah).

He proceeded with his journey till he approached Makkah. He spent the night at Dhi Tuwa and entered Makkah after performing the dawn prayer. He had a bath on Sunday morning, the fourth of Dhul-Hijjah the tenth year of Al-Hijra. He spent eight days on the way, which was an average period. As soon as he entered Al-Haram Mosque he circumambulated Al-Ka‘bah and walked to and fro (Sa‘i) between As-Safa and Al-Marwah. He did not finish the Ihram (ritual consecration) because he was Qarin (i.e. intending ‘Umrah and Al-Hajj associated). He then took Al-Hadi (i.e. the sacrificial animals) in order to slaughter them. He camped on a high place of Makkah — Al-Hajun. As for circumambulation, he performed only that of Al-Hajj (pilgrimage circumambulation).

Adapun para Sahabatnya yang tidak membawa hadyu untuk disembelih, mereka diperintahkan untuk berihram dengan 'Umrah (yaitu haji kecil), mengelilingi Ka'bah, dan berjalan cepat bolak-balik antara Ash-Shafa dan Al-Marwah. Setelah itu mereka boleh keluar dari keadaan ihram. Namun, mereka enggan melakukan apa yang diperintahkan kepada mereka. Maka Rasulullah ﷺ bersabda: "Seandainya aku mengetahui sejak awal apa yang aku ketahui sekarang, niscaya aku tidak akan membawa hadyu, dan jika aku tidak membawa hadyu, niscaya aku akan keluar dari ihram." Mendengar sabda tersebut, para Sahabatnya pun akhirnya mematuhi perintah beliau.

Those of his Companions who had no Hadi with them to sacrifice, were ordered to observe Ihram (i.e. the state of ritual consecration) into ‘Umrah (i.e. lesser pilgrimage), and circumambulate Al-Ka‘bah and stride ritually to and fro between As-Safa and Al-Marwah. After that they could relieve themselves from Ihram. They, however, showed reluctance to do what they had been told. Thereupon, the Messenger of Allâh (Peace be upon him) said: ”Had I known beforehand what I knew afterward, I would not bring Hadi, and if I did not have Hadi, I would break Ihram. On hearing these words, his Companions obeyed the orders to the latter.

Pada hari kedelapan bulan Dzulhijjah, yaitu Hari Tarwiyah, beliau berangkat menuju Mina dan di sana beliau melaksanakan shalat zhuhur, ashar, maghrib, isya, dan subuh. — yakni lima shalat. Kemudian beliau tinggal sebentar hingga matahari terbit, lalu beliau melanjutkan perjalanan hingga sampai di ‘Arafah, di mana di Namirah telah dibangun sebuah kemah untuk beliau. Beliau duduk di dalamnya hingga matahari terbenam. Beliau memerintahkan agar Al-Qaswa’, untanya, dipersiapkan untuk beliau. Unta itu dipasangi pelana dan disiapkan, lalu beliau menuju lembah tempat sekitar seratus dua puluh empat ribu atau empat puluh empat ribu orang berkumpul di sekeliling beliau. Di sana beliau berdiri dan menyampaikan khutbah berikut ini:

On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he left for Mina where he performed the noon, the afternoon, the sunset, the evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while till the sun rose up then he passed along till he reached ‘Arafah, where there was a tent built for him at Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa’, his she-camel, should be prepared for him. They saddled it and had it ready, so he went down the valley where a hundred thousand and twenty-four or forty-four thousand people gathered round him. There he stood up and delivered the following speech:

“Wahai manusia! Dengarkanlah apa yang aku katakan. Aku tidak tahu apakah aku akan pernah bertemu kalian lagi di tempat ini setelah tahun ini. Haram bagi kalian untuk menumpahkan darah satu sama lain atau mengambil (secara tidak sah) harta satu sama lain. Keduanya sama haramnya dengan menumpahkan darah pada hari seperti hari ini, di bulan Haram seperti bulan ini, dan di kota suci yang disucikan seperti kota suci ini (yaitu Makkah dan wilayah sekitarnya).”

• “ O people! Listen to what I say. I do not know whether I will ever meet you at this place once again after this current year. It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on such a day as today and in such a month as this Haram month and in such a sanctified city as this sacred city (i.e. Makkah and the surrounding areas).”.

"Ketahuilah! Seluruh praktik jahiliyah dan kebodohan kini berada di bawah kakiku. Balas dendam darah pada masa jahiliyah (sebelum Islam) dihapuskan. Tuntutan darah pertama yang kuhapuskan adalah milik Ibnu Rabi'ah bin Harits, yang disusui di kabilah Sa'd dan yang dibunuh oleh Hudzail. Riba diharamkan, dan aku memulainya dengan menghapuskan jumlah bunga yang harus diterima oleh 'Abbas bin 'Abdul Muththalib. Sesungguhnya, semuanya dihapuskan seluruhnya."

“Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of the Days of Ignorance (pre-Islamic time) are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. Usury is forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely.”.

“Wahai manusia! Bertakwalah kepada Allah dalam urusan para wanita. Sesungguhnya kalian telah mengambil mereka dengan amanah Allah, dan kalian telah menghalalkan kemaluan mereka dengan kalimat-kalimat Allah! Wajib bagi mereka untuk menunaikan hak-hak suami mereka, dan tidak melakukan perbuatan keji yang mencoreng kehormatan. Jika mereka melakukannya, kalian berhak memberi pelajaran kepada mereka, namun tidak dengan keras. Jika istri-istri kalian menahan diri dari perbuatan keji dan setia kepada kalian, maka berilah mereka pakaian dan makanan dengan cara yang layak.”

“O people! Fear Allâh concerning women. Verily you have taken them on the security of Allâh and have made their persons lawful unto you by Words of Allâh! It is incumbent upon them to honour their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you, clothe and feed them suitably.”.

"Sesungguhnya aku telah meninggalkan di tengah-tengah kalian Kitab Allah dan Sunnah (tradisi) Rasul-Nya ﷺ, yang jika kalian berpegang teguh padanya, niscaya kalian tidak akan tersesat."

“Verily, I have left amongst you the Book of Allâh and the Sunnah (Traditions) of His Messenger which if you hold fast, you shall never go astray.”.

“Wahai manusia, tidak ada Nabi setelahku dan tidak ada umat setelah kalian. Maka aku berpesan kepada kalian agar beribadah kepada Tuhan kalian, mendirikan shalat lima waktu, berpuasa di bulan Ramadhan, dan menunaikan zakat harta kalian dengan ikhlas. Aku berpesan kepada kalian untuk berhaji ke Baitullah, Rumah Tuhan kalian, dan taat kepada orang-orang yang memegang kekuasaan atas kalian, maka kalian akan dimasukkan ke dalam Surga Tuhan kalian.” “Dan jika kalian ditanya tentang aku, apa yang akan kalian katakan?”

“O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred House of your Lord and to obey those who are in charge of you then you will be awarded to enter the Paradise of your Lord.”. “And if you were asked about me, what wanted you to say?”.

Mereka menjawab:

They replied:

"Kami bersaksi bahwa engkau telah menyampaikan risalah dan menunaikan amanahmu." Kemudian beliau ﷺ mengangkat jari telunjuknya ke arah langit, lalu menurunkannya ke arah orang-orang sambil berkata: "Ya Allah, saksikanlah."

• “We bear witness that you have conveyed the message and discharged your ministry.” He then raised his forefskywards and then moved it down towards people while saying: l “O Allâh, Bear witness.”.

Beliau mengucapkan kalimat itu tiga kali.

He said that phrase thrice.

Orang yang mengulangi ucapan Nabi ﷺ dengan suara keras di ‘Arafah adalah Rabi‘ah bin Umayyah bin Khalaf.

The one who repeated the Prophet’s (Peace be upon him)statements loudly at ‘Arafat was Rabi‘a bin Omaiyah bin Khalaf.

Segera setelah Nabi ﷺ menyelesaikan khutbahnya, turunlah kepada beliau ﷺ firman Allah berikut ini:

As soon as the Prophet (Peace be upon him) had accomplished delivering the speech, the following Qur’ânic verse was revealed to him:

"Pada hari ini Aku telah menyempurnakan agamamu untukmu, dan Aku cukupkan nikmat-Ku atasmu, dan Aku ridhai Islam sebagai agamamu." {QS. Al-Ma'idah: 3}

• “This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [5:3].

Ketika mendengar ayat ini, ‘Umar menangis. “Apa yang membuatmu menangis?” tanya seseorang kepadanya. Jawabannya: “Tidak ada yang berhasil mencapai kesempurnaan kecuali dengan ketidaksempurnaan.”

Upon hearing this verse ‘Umar cried. “What makes you cry?” He was asked. His answer was: “Nothing succeeds perfection but imperfection.”.

Bilal mengumandangkan azan setelah khutbah, kemudian mengumandangkan iqamah. Nabi ﷺ melaksanakan salat zuhur dan asar secara terpisah, tanpa salat sunah di antara keduanya. Kemudian beliau menunggangi unta betinanya Al-Qaswa’, mendatangi tempat wukuf, menghadapkan wajahnya ke arah Kiblat, dan terus berdiri hingga matahari terbenam, ketika warna kuning di langit sedikit memudar dan piringan matahari menghilang. Usamah menambahkan bahwa Nabi ﷺ kemudian bergerak menuju Muzdalifah, tempat beliau melaksanakan salat magrib dan isya dengan satu azan dan dua iqamah. Beliau tidak melakukan zikir kepada Allah di antara kedua salat tersebut. Kemudian beliau berbaring hingga tiba waktu salat subuh. Beliau melaksanakannya dengan satu azan dan satu iqamah ketika fajar hampir menyingsing. Setelah menunggangi Al-Qaswa’, beliau menuju Al-Masy‘aril Haram. Beliau menghadap ke arah Kiblat dan mulai berdoa: “Allah Mahabesar. Tiada tuhan selain Allah.” Beliau tetap di sana hingga pagi hari menjadi terang, dan sebelum matahari terbit tinggi, beliau berangkat menuju Mina. Beliau berjalan sebentar dan menempuh jalan tengah yang menuju Jamrah besar, lalu berhenti dan melempar tujuh batu kerikil ke arahnya sambil mengucapkan “Allah Mahabesar” setiap kali melempar. Batu-batu itu seperti batu kecil yang dilemparkan dari dasar lembah. Kemudian beliau menuju tempat penyembelihan, dan di sana beliau menyembelih enam puluh tiga unta dengan tangannya sendiri, lalu meminta ‘Ali menyembelih sisanya, sehingga totalnya seratus tiga puluh tujuh ekor. Beliau mengikutsertakan ‘Ali dalam hadyu. Sepotong daging dari setiap hewan yang disembelih diperintahkan untuk dimasak dalam sebuah periuk, dan keduanya makan dari daging itu serta minum kuahnya. Kemudian Rasulullah ﷺ menunggangi unta betinanya dan kembali ke Ka‘bah, lalu melaksanakan salat zuhur di Makkah. Di sana beliau mendapati anak-anak ‘Abdul Muththalib sedang memberi minum kepada orang-orang di sumur Zamzam. "Timbalah air, wahai anak-anak ‘Abdul Muththalib, aku akan menimba bersama kalian seandainya aku tidak khawatir orang-orang akan merebut kehormatan ini setelahku." Mereka pun menyerahkan kepadanya sebuah timba air, lalu ia meminumnya hingga puas.

Bilal called for prayer after the speech, and then made the second call. The Prophet (Peace be upon him) performed both of the noon and the afternoon prayers separately, with no prayers in between. He then mounted his she-camel Al-Qaswa’, approached the location of the vigil, directed his face towards Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun disappeared. Osamah added that the Prophet (Peace be upon him) moved onward to Muzdalifa. where he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not entertain the Glory of Allâh between the two prayers. Then he lay down till it was dawn prayer time. He performed it with one first call and one second call at almost daybreak time. Mounting on his Al-Qaswa’, he moved towards Al-Mash‘ar Al-Haram. He faced Al-Qiblah and started supplicating: “Allâh is the Greatest. There is no god but Allâh.” He remained there till it was clear morning and before the sun rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big Jamrah where he stopped and pelted seven pebbles at it saying “Allâh is the Greatest” each time. They were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place, where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered animal was ordered to be cooked in a pot and from which both men ate, and drank the soup. Then the Messenger of Allâh (Peace be upon him) mounted his she-camel and returned to the House where he observed the noon prayer at Makkah and there he came upon the children of ‘Abdul Muttalib were supplying drinking water to people at Zamzam Well. “Draw up water, children of ‘Abdul Muttalib, I would draw up with you if I were not afraid that people would appropriate this honour after me.” They handed him a pail of water and he drank to his fill.

Pada siang hari tanggal sepuluh Dzulhijjah, yaitu Hari Penyembelihan (Yaumun Nahr), Nabi ﷺ menyampaikan khutbah lagi. Hal itu terjadi pada waktu dhuha, ketika beliau sedang menunggangi seekor bagal berwarna abu-abu. ‘Ali menyampaikan ucapan-ucapan beliau kepada orang-orang yang berdiri atau duduk. Beliau mengulangi sebagian ucapan yang telah beliau sampaikan sehari sebelumnya. Dua Syaikh (Bukhari dan Muslim) meriwayatkan sebuah versi yang diriwayatkan dari Abu Bakrah, yang berkata:

At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet (Peace be upon him) delivered another speech. That was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his statements to the people, who were standing or sitting. He repeated some of the statements that he had previously said the day before. The two Sheikh (Bukhâri and Muslim) reported a version narrated by Abi Bakrah who said:

• Nabi ﷺ berpidato pada Yaumun Nahr (hari penyembelihan) dan bersabda:

• The Prophet (Peace be upon him) made a speech on Yaum An-Nahr (day of slaughtering) and said:

• "Waktu telah kembali serupa dengan bentuk dan keadaannya pada hari ketika Allah menciptakan langit dan bumi. Satu tahun berjumlah dua belas bulan. Empat di antaranya adalah Bulan-Bulan Haram (Hurum). Tiga dari empat bulan itu berurutan, yaitu Dzulqa‘dah, Dzulhijjah, dan Al-Muharram. Bulan keempat adalah Rajab Mudar, yang berada di antara Jumada dan Sya‘ban."

• “Time has grown similar in form and state to the time when Allâh created the heavens and the earth. A year is twelve months. Four of which are Sacred Months (Hurum). Three of the four months are successive. They are Dhul-Qa‘dah, Dhul-Hijjah, and Al-Muharram. The fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban.”.

“Bulan apakah ini?” tanyanya. Kami menjawab, “Allah dan Rasul-Nya lebih mengetahui.” Beliau diam sejenak hingga kami mengira beliau akan memberinya nama lain. “Bukankah ini bulan Dzulhijjah?” tanyanya. “Ya, benar.” jawab kami. Lalu beliau bertanya, “Negeri apakah ini?” Kami menjawab, “Allah dan Rasul-Nya lebih mengetahui.” Beliau diam sejenak hingga kami mengira beliau akan memberinya nama lain. “Bukankah ini Al-Baldah (yakni negeri)?” tanyanya. “Ya, benar.” jawab kami. Kemudian beliau bertanya lagi, “Hari apakah ini?” Kami menjawab, “Allah dan Rasul-Nya lebih mengetahui.” Lalu beliau diam sejenak dan berkata dengan heran, “Bukankah ini hari An-Nahr (yakni penyembelihan)?” “Ya, benar.” kata kami. Kemudian beliau bersabda:

“What month is this month?” He asked. We said: “Allâh and His Messenger know best of all.” He kept silent for a while till we thought he would attach to it a different appellation. “Is it not Dhul-Hijjah?” He wondered. “Yes. It is.” We said. Then he asked, “What is this town called?” We said: “Allâh and His Messenger know best of all.” He was silent for a while till we thought he would give it a different name. “Is it not Al-Baldah? (i.e. the town)” asked he. “Yes. It is.” We replied. Then he asked again, “What day is it today?” We replied: “Allâh and His Messenger know best of all.” Then he kept silent for a while and said wondering: “Is it not ‘An-Nahr’ (i.e. slaughtering) Day?” “Yes. It is.” Said we. Then he said:

"(Menumpahkan) darah satu sama lain serta memakan atau mengambil harta satu sama lain (tanpa kerelaan) dan kehormatan kalian semuanya adalah haram. Haram hukumnya melanggar kesuciannya. Mereka harus sama sucinya bagi satu sama lain seperti hari yang suci ini, di bulan yang suci ini, di negeri yang suci ini."

“(Shedding) the blood of one another and eating or taking one another’s provisions (unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their holiness. They must be as sacred to one another as this sacred day, in this sacred month, in this sacred town.”.

"Kalian akan dikembalikan untuk dibangkitkan (setelah mati) kepada Tuhan kalian. Di sana kalian akan dimintai pertanggungjawaban atas perbuatan kalian. Maka janganlah kalian kembali menjadi orang-orang yang sesat dan saling membunuh." "Bukankah aku telah menyampaikan Risalah (Tuhanku)?" "Ya, engkau telah menyampaikannya," kata mereka. "Ya Allah! Saksikanlah!" Lalu beliau bersabda, "Hendaklah yang hadir menyampaikannya kepada yang tidak hadir. Karena boleh jadi, banyak orang yang disampaikan kepadanya risalah itu lebih memahaminya daripada para pendengar."

“You will go back to be resurrected (after death) to your Lord. There you will be accounted for your deeds. So do not turn into people who go astray and kill one another.” “Have I not delivered the Message (of my Lord)?” “Yes you have.” Said they. “O Allâh! Bear witness! Let him that is present convey it unto him who is absent. For haply, many people to whom the Message is conveyed may be more mindful of it than the audience,.” said he.

Dalam versi lain disebutkan bahwa Nabi ﷺ bersabda dalam khutbah tersebut: "Barangsiapa yang terjerumus ke dalam kesengsaraan, pasti ia akan mencelakakan dirinya sendiri. Maka janganlah seorang pun di antara kalian berbuat keburukan terhadap kedua orang tuanya. Sesungguhnya setan telah benar-benar putus asa untuk disembah di negeri kalian ini; namun ia akan ditaati dalam perbuatan-perbuatan remeh yang kalian anggap sepele. Setan akan merasa puas dengan hal-hal tersebut."

In another version it is said that the Prophet (Peace be upon him) had said in that very speech: l “He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of yours; but he will be obeyed at your committing trivial things you disdain. Satan will be contented with such things.”.

Rasulullah ﷺ menghabiskan Hari-hari Tasyriq (tanggal 11, 12 dan 13 Dzulhijjah) di Mina dengan melaksanakan ajaran-ajaran ritual Islam, berzikir kepada Allah (berdoa), mengikuti jalan petunjuk Ibrahim, serta menghapus semua jejak dan ciri-ciri kemusyrikan. Pada beberapa hari Tasyriq, beliau ﷺ juga menyampaikan beberapa khutbah. Dalam riwayat Abu Dawud dengan sanad yang baik dari Sirā', putri Nabhan, ia berkata: "Rasulullah ﷺ berpidato kepada kami pada Hari Ru'us (Kepala), di mana beliau ﷺ bersabda: 'Bukankah ini hari tengah dari Hari-hari Tasyriq?' Pidato beliau pada hari itu serupa dengan pidato pada Hari Nahr. Pidato itu disampaikan setelah turunnya Surat An-Nashr." Pada hari kedua An-Nafr (yaitu keberangkatan), pada tanggal 13 Dzulhijjah, Nabi ﷺ berangkat dengan An-Nafr menuju Mina dan singgah di tempat yang tinggi di lereng gunung milik Bani Kinanah dari Al-Abtah. Beliau ﷺ menghabiskan sisa hari dan malam itu di sana, dan di sana pula beliau ﷺ melaksanakan shalat Zhuhur, Ashar, Maghrib, dan Isya.

The Messenger of Allâh (Peace be upon him) spent At-Tashreeq Days (11th, 12th and 13th of Dhul-Hijjah) in Mina performing the ritual teachings of Islam, remembering Allâh (praying), following the ways of guidance of Ibrahim, wiping out all traces and features or polytheism. On some days of At-Tashreeq he delivered some speeches as well. In a version to Abu Da’ûd with good reference to Sira,’ the daughter of Nabhan; she said: “The Messenger of Allâh (Peace be upon him) made us a speech at the Ru’us (Heads) Day in which he said: “Is it not this the middle day of At-Tashreeq Days.” His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat An-Nasr. On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul-Hijjah, the Prophet (Peace be upon him) proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon, the afternoon, the sunset and the evening prayers.

Kemudian beliau tidur sebentar, lalu naik kendaraan menuju Ka‘bah. Beliau melaksanakan Tawaf Perpisahan (Tawaf Al-Wada‘) setelah memerintahkan para Sahabatnya untuk melakukan hal yang sama. Setelah menyelesaikan ritual-ritual ibadahnya, beliau mempercepat perjalanannya menuju Madinah yang suci. Beliau pergi ke sana bukan untuk mencari istirahat, melainkan untuk melanjutkan perjuangan dan jihad di jalan Allah ﷺ.

Then he slept for a short while and mounted leaving for the Ka‘bah. He performed the Farewell Circumambulation (Tawaf Al-Wada‘), after ordering his Companions to do the same thing. Upon the accomplishment of his religious rituals he quickened his move to the purified Madinah. He went there not to seek rest but to resume the strife and struggle in the way of Allâh.

Kesombongan Negara Byzantium membuat mereka menolak hak Muslim untuk hidup. Kesombongan Byzantium bahkan membuat mereka membunuh para agen mereka sendiri yang memeluk Islam. Pembunuhan Farwah bin 'Amr Al-Judhami, yang merupakan agen mereka di Mu'an, menjadi bukti dari kesombongan tersebut. Karena kesombongan dan kelancangan Byzantium itu, Rasulullah ﷺ mulai menggerakkan pasukan besar pada bulan Safar tahun kesebelas Hijrah, dan menempatkannya di bawah komando Usamah bin Zaid bin Haritsah dengan perintah agar kuda-kuda kaum Muslimin menginjak tanah yang berbatasan dengan Al-Balqa' dan Ad-Darum di Palestina. Tujuannya adalah untuk menakut-nakuti Byzantium dan menanamkan rasa percaya diri di hati orang-orang Arab yang menetap di perbatasan Byzantium. Tujuan lainnya adalah menyampaikan pesan kepada semua pihak di sana, agar tidak ada seorang pun yang berani berkata bahwa kebrutalan Gereja tidak akan luput dari hukuman, dan bahwa masuk Islam bukanlah sinonim dari ketakutan dan kelemahan.

The pride of the Byzantine State made it deny Muslims their right to live. The Byzantine arrogance made them even kill those agents of theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami, who was their agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and presumptuousness of the Byzantines, the Messenger of Allâh (Peace be upon him) started to mobilize a great army in Safar in the eleventh year of Al-Hijra and made it under the command of Osamah bin Zaid bin Haritha with orders to have the horses of Muslims tread on the lands bordering Al-Balqa’ and Ad-Darum of Palestine. His aim was to terrorize Byzantines and to implant confidence into the hearts of Arabs who were settled at the borders of the Byzantines. His other purpose was to deliver a message to everybody there, so that no one may dare say that the Church brutality can’t go with impunity; and that Islamization is not synonymous with fear and vulnerability.

Kepemimpinan Usamah mendapat kritik. Karena ia masih terlalu muda, orang-orang berlambat-lambat untuk bergabung dengan pasukannya. Rasulullah ﷺ berkhotbah kepada orang-orang seraya bersabda:

The leadership of Osamah was subject to criticism. Because he was still too young, people tarried at joining his expedition. The Messenger of Allâh (Peace be upon him) addressed people saying:

“Pantas saja sekarang kamu menentang kepemimpinannya, karena kamu sudah pernah menentang kepemimpinan ayahnya. Ya, demi Allah, ayahnya, yang termasuk orang yang paling aku cintai, sangat cakap dalam memimpin; dan anaknya ini termasuk orang yang paling aku cintai setelah ayahnya.”

• “No wonder now you contest his leadership, for you have already contested the ex-leadership ofhis father. Yes, by Allâh, his father, who was one of the most beloved people to me, was quite efficient for leadership; and this son of his is one of the most beloved individuals to me after his father.”.