Baada ya kukamilika kwa Da'wah, kutangazwa kwa Ujumbe, na kuanzishwa kwa jamii mpya juu ya msingi wa "Hakuna mungu isipokuwa Allah," na juu ya utume wa Muhammad, wazo la siri liliibuka moyoni mwa Mtume wa Allah ﷺ likimwambia kwamba kukaa kwake katika Dunia hii kulikuwa karibu kumalizika. Hilo lilionekana wazi katika mazungumzo yake na Mu'adh, ambaye alimtuma Yemen katika mwaka wa kumi wa Al-Hijra: "Ewe Mu'adh! Huenda usinione tena baada ya mwaka huu. Hata unaweza kupita karibu na Msikiti huu wangu na kaburi langu." Aliposikia hayo, Mu'adh alilia kwa hofu ya kwamba angeachana na Mtume wa Allah 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).

Utunzaji wa Allah ulikuwa mkubwa kiasi cha kumruhusu Mtume ﷺ kuona matunda ya Da'wah yake, ambayo kwa ajili yake alivumilia taabu za aina mbalimbali kwa zaidi ya miaka ishirini. Miaka hiyo ishirini ilipita akiwa katika harakati kamili. Alikuwa akitumia siku zake za mwisho kukutana, katika viunga vya Makkah, na wajumbe wa kabila mbalimbali na wawakilishi wao waliokuwa wakimshauri na kujifunza kutoka kwake sheria na kanuni za Uislamu. Na badala yake, alikuwa akiwataka washuhudie kwamba amefikisha amana, amefikisha Ujumbe, na amewanasihi watu ﷺ.

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.

Mtume wa Allah (ﷺ) alitangaza nia ya kuendelea na safari hii yenye baraka ya Hija mwenyewe. Umati mkubwa wa watu ulikuja Madina, wote wakitafuta mwongozo na uongozi wa Mtume wa Allah (ﷺ) katika Hija (Al-Hajj). Siku ya Jumamosi katika siku nne za mwisho za Dhul-Qa‘dah, Mtume (ﷺ) alianza taratibu za maandalizi ya kuondoka. Alichana nywele zake, akapaka manukato kidogo, akavaa vazi lake, akamtandika ngamia wake na kuondoka alasiri. Alifika Dhul-Hulaifa kabla ya sala ya alasiri. Alisali Rak‘a mbili na akalala huko usiku. Asubuhi alipowaambia Masahaba wake:

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:

• "Mgeni mmoja, aliyetumwa na Mola wangu, amenijia usiku huu na kusema: 'Swali katika bonde hili lenye baraka, kisha sema: Nia yangu ni kufanya 'Umrah pamoja na Hajj (Umrah ndani ya 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).

Kabla ya kuswali Swala ya Adhuhuri, alioga kwa ajili ya Ihram (kuvaa vazi takatifu la hija au umra), na ‘Aishah (Mwenyezi Mungu amridhie) alimpaka manukato mwilini na kichwani kwa mkono wake, kwa Dharira (aina ya mmea) na kwa manukato yenye misk. Tabaka nene na lenye kunata la manukato lilionekana kati ya nywele zake za kichwa na ndevu. Aliliacha bila kuliosha, akavaa shuka yake ya chini na vazi lake la juu. Alisali Swala ya Adhuhuri kwa kufupishwa, rakaa mbili. Alitangaza kwa sauti taratibu za hija zinazohusiana na ‘Umrah mahali pake pa kuswalia. Kisha alipanda ngamia wake jike ‘Al-Qaswa’, akasema: “Hakuna mungu isipokuwa Allah.” Alipoingia jangwani, alimtukuza Jina la 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.

Aliendelea na safari yake hadi alipokaribia Makkah. Alilala usiku huko Dhi Tuwa, kisha akaingia Makkah baada ya kuswali Swala ya alfajiri. Alioga siku ya Jumapili, tarehe nne ya Dhul-Hijjah, mwaka wa kumi wa Al-Hijra. Alitumia siku nane njiani, ambayo ilikuwa kipindi cha wastani. Mara tu alipoingia Msikiti wa Al-Haram, alizunguka Al-Ka‘bah na kutembea kwenda na kurudi (Sa‘i) kati ya As-Safa na Al-Marwah. Hakumaliza Ihram (kujitenga kwa ibada) kwa sababu alikuwa Qarin (yaani, akinuia ‘Umrah na Al-Hajj kwa pamoja). Kisha alichukua Al-Hadi (yaani, wanyama wa dhabihu) ili wachinjwe. Alipiga kambi mahali pa juu huko Makkah — Al-Hajun. Kuhusu utufu, alifanya ule wa Al-Hajj pekee.

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).

Wale Masahaba wake ambao hawakuwa na Hadi ya kuchinja waliamriwa kufunga Ihram (yaani hali ya kujiweka wakfu kwa ajili ya ibada) kwa ajili ya ‘Umrah (yaani hija ndogo), kuzunguka Al-Ka‘bah na kukimbia kati ya As-Safa na Al-Marwah. Baada ya hapo wangeweza kutoka katika Ihram. Hata hivyo, walionyesha kusita kufanya walichoambiwa. Hapo, Mjumbe wa Allah ﷺ alisema: "Kama ningejua mapema kile ninachojua sasa, nisingeleta Hadi, na kama nisingekuwa na Hadi, ningeivunja Ihram." Walipozisikia kauli hizi, Masahaba wake walitii amri hiyo ya mwisho.

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.

Mnamo siku ya nane ya Dhul-Hijjah, ambayo ni Siku ya Tarwiyah, alikwenda Mina ambako alisali swala ya adhuhuri, alasiri, magharibi, isha na alfajiri. Yaani swala tano. Kisha alikaa kwa muda hadi jua lilipochomoza, kisha akaendelea hadi alipofika ‘Arafah, ambako hema lilijengwa kwa ajili yake huko Namirah. Alikaa ndani yake hadi jua lilipozama. Aliamuru Al-Qaswa’, ngamia wake jike, aandaliwe kwa ajili yake. Wakamtandikia tandiko na kumtayarisha, kisha akashuka kwenye bonde ambako watu laki moja na elfu ishirini na nne, au elfu arobaini na nne, walikusanyika kumzunguka. Hapo alisimama na kutoa hotuba ifuatayo:

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:

"Enyi watu! Sikilizeni ninachosema. Sijui kama nitakutana nanyi tena mahali hapa baada ya mwaka huu. Ni haramu kwenu kumwaga damu ya kila mmoja wenu au kuchukua (kwa njia isiyo halali) mali ya kila mmoja wenu. Hizo ni haramu kama kumwaga damu siku kama ya leo na mwezi kama huu mtukufu, Haram, na katika mji mtakatifu kama huu, mji mtukufu (yaani Makka na maeneo yake ya jirani)."

• “ 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).”.

“Tazama! Desturi zote za ushirikina na za zama za ujinga zimewekwa chini ya miguu yangu. Madai ya kulipiza kisasi cha damu ya zama za ujinga (kabla ya Uislamu) yamefutwa. Dai la kwanza la damu ninalolifuta ni la Ibn Rabi‘a bin Harith, aliyelelewa katika kabila la Sa‘d, na ambaye Hudhail alimuua. Riba imekatazwa, na ninaanza kwa kufuta kiasi cha riba ambacho ‘Abbas bin ‘Abdul Muttalib alipaswa kupokea. Hakika, kimefutwa kabisa.”

“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.”.

"Enyi watu! Mcheni Allah kuhusu wanawake. Kwa hakika mmewachukua kwa dhamana ya Allah, na mmehalalisha nafsi zao kwenu kwa Maneno ya Allah! Ni wajibu wao kuheshimu haki zenu za ndoa, na wasifanye vitendo vya uovu ambavyo, wakivifanya, mna mamlaka ya kuwaadhibu, lakini si kwa ukali. Ikiwa wake zenu watajiepusha na uovu na kuwa waaminifu kwenu, basi wavisheni na wawalishe kwa kiwango kinachostahili."

“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.”.

"Hakika, nimewaachia kati yenu Kitabu cha Allah na Sunnah (Mapokeo) ya Mtume wake ﷺ, ambayo mkishikamana nayo kwa nguvu, hamtapotea kamwe."

“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.”.

"Enyi watu, hakuna Nabii atakayenifuata mimi, wala hakuna umma utakaowafuata ninyi. Basi nawausia mumwabudu Mola wenu, mswali Swala tano, mfunge Ramadhani, na mtoe Zakat ya riziki yenu kwa hiari. Nawausia mhiji Nyumba Tukufu ya Mola wenu, na mwatii wale wanaowasimamia, ili mpate kuingizwa Peponi kwa Mola wenu." "Na mtakapoulizwa kuhusu mimi, mtasema nini?" ﷺ

“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?”.

Walijibu:

They replied:

"Tunashuhudia kwamba umefikisha ujumbe na umetekeleza wajibu wako." Kisha akainua kidole chake cha shahada kuelekea mbinguni, kisha akakishusha kuelekea watu huku akisema: "Ee Allah, shuhudia."

• “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.”.

Alisema maneno hayo mara tatu.

He said that phrase thrice.

Yule aliyerudia kwa sauti kauli za Mtume ﷺ huko ‘Arafat alikuwa Rabi‘a bin Omaiyah bin Khalaf.

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

Mara tu baada ya Mtume ﷺ kumaliza kutoa hotuba, aya ifuatayo ya Qur'ani ilishushwa kwake:

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

• "Leo nimekukamilishieni dini yenu, nimekutimizieni neema yangu juu yenu, na nimekuridhieni Uislamu uwe dini yenu." [5:3].

• “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].

Aliposikia aya hii, ʿUmar alilia. "Nini kinakufanya ulie?" aliulizwa. Jibu lake lilikuwa: "Hakuna kinachofanikiwa ukamilifu isipokuwa kasoro."

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

Bilal aliita adhana baada ya hotuba, kisha akatoa iqama ya pili. Nabii ﷺ alisali Adhuhuri na Alasiri kila moja peke yake, bila sala nyingine katikati. Kisha akampanda ngamia wake jike Al-Qaswa’, akaelekea mahali pa kusimama, akaelekeza uso wake kuelekea Al-Qiblah, akaendelea kusimama mpaka jua linapotua, wakati rangi ya manjano angani ilipopungua kidogo na duara la jua likatoweka. Osamah aliongeza kuwa Nabii ﷺ alisonga mbele kuelekea Muzdalifa, ambako alisali sala ya Magharibi na sala ya Isha kwa iqama moja ya kwanza na iqama mbili za pili. Hakufanya dhikri yoyote ya Allah kati ya sala hizo mbili. Kisha akalala mpaka wakati wa sala ya alfajiri ulipofika. Akaisali kwa iqama moja ya kwanza na iqama moja ya pili karibu na wakati wa mapambazuko. Akimpanda Al-Qaswa’ wake, alisonga kuelekea Al-Mash‘ar Al-Haram. Alielekea Al-Qiblah na kuanza kuomba dua: “Allah ndiye Mkubwa. Hakuna mungu isipokuwa Allah.” Alibaki hapo mpaka asubuhi ikawa wazi, na kabla jua halijapanda sana, alielekea Mina. Alitembea kidogo na kupita katikati ya njia inayoelekea Jamrah kubwa, ambako alisimama na kurusha vijiwe saba, akisema “Allah ndiye Mkubwa” kila mara. Vijiwe hivyo vilikuwa kama vijiwe vidogo vilivyorushwa kutoka chini ya bonde. Kisha alienda mahali pa kuchinjia, ambako alichinja ngamia sitini na watatu kwa mikono yake mwenyewe, na akamwamuru ‘Ali achinje wengine, jumla ya mia moja thelathini na saba. Alimfanya ‘Ali ashiriki naye katika Al-Hadi. Kipande cha nyama kutoka kila mnyama aliyechinjwa kiliamriwa kupikwa kwenye chungu, na wote wawili wakala nyama hiyo na kunywa supu yake. Kisha Mjumbe wa Allah ﷺ alimpanda ngamia wake jike na kurudi Nyumbani, ambako alisali sala ya Adhuhuri huko Makkah, na huko akawakuta watoto wa ‘Abdul Muttalib wakiwapa watu maji ya kunywa kwenye kisima cha Zamzam. "Tekeni maji, enyi watoto wa ‘Abdul Muttalib, ningekuteka maji pamoja nanyi kama nisingekuwa na hofu kwamba watu wangejichukulia heshima hii baada yangu." Wakampa ndoo ya maji, naye akanywa hadi akashiba.

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.

Mchana wa tarehe kumi ya Dhul-Hijjah, siku ya kuchinja (Yaum An-Nahr), Mtume ﷺ alitoa hotuba nyingine. Hilo lilikuwa wakati wa asubuhi ya juu, alipokuwa akipanda nyumbu wa kijivu. ‘Ali aliwafikishia watu maneno yake, waliokuwa wamesimama au wameketi. Alirudia baadhi ya maneno aliyokuwa ameyasema siku iliyotangulia. Mashekhe wawili (Bukhari na Muslim) walipokea toleo lililosimuliwa na Abi Bakrah, aliyesema:

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:

• Mtume ﷺ alitoa hotuba siku ya Yaum An-Nahr (siku ya kuchinja) na akasema:

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

• "Wakati umerudi katika umbo na hali yake sawa na wakati ambapo Allah alipoumba mbingu na ardhi. Mwaka una miezi kumi na miwili. Minne kati yake ni Miezi Mitakatifu (Hurum). Mitatu kati ya minne hiyo ni mfululizo. Ni Dhul-Qa‘dah, Dhul-Hijjah, na Al-Muharram. Mwezi wa nne ni Rajab Mudar, ambao unakuja kati ya Jumada na Sha‘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.”.

"Mwezi huu ni upi?" aliuliza. Tukasema: "Allah na Mtume wake wanajua zaidi." Akanyamaza kwa muda hadi tukadhani atautaja kwa jina jingine. "Je, si ni Dhul-Hijjah?" aliuliza kwa mshangao. "Ndiyo. Ni hivyo." Tukasema. Kisha akauliza: "Mji huu unaitwaje?" Tukasema: "Allah na Mtume wake wanajua zaidi." Akanyamaza kwa muda hadi tukadhani atauita kwa jina jingine. "Je, si ni Al-Baldah (yaani mji)?" aliuliza. "Ndiyo. Ni hivyo." Tukajibu. Kisha akauliza tena: "Leo ni siku gani?" Tukajibu: "Allah na Mtume wake wanajua zaidi." Kisha akanyamaza kwa muda, akasema kwa mshangao: "Je, si ni siku ya 'An-Nahr' (yaani ya kuchinja)?" "Ndiyo. Ni hivyo." Tukasema. Kisha akasema:

“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:

"(Kumwaga) damu ya kila mmoja wenu na kula au kuchukua riziki ya kila mmoja wenu (bila ridhaa) na heshima zenu ni haramu. Ni haramu kukiuka utakatifu wao. Lazima wawe watakatifu kwa kila mmoja wao kama siku hii takatifu, katika mwezi huu mtakatifu, katika mji huu mtakatifu."

“(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.”.

"Mtarudi kwa Mola wenu mtafufuliwa (baada ya kufa), na huko mtahesabiwa matendo yenu. Basi msigeuke kuwa watu wanaopotea na kuuana wao kwa wao." "Je, sikufikisha Ujumbe (wa Mola wangu)?" "Ndiyo, umefikisha," wakasema. "Ee Allah! Shuhudia! Anayekuwepo na afikishe kwa asiyekuwepo. Kwani huenda watu wengi wanaofikishiwa Ujumbe wakawa na kumbukumbu zaidi kuliko wasikilizaji," alisema.

“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.

Katika toleo jingine imesemwa kwamba Mtume ﷺ alisema katika hotuba hiyo hiyo: "Yeyote anayejitumbukiza katika msiba bila shaka atajiumiza mwenyewe. Basi asiwepo yeyote miongoni mwenu anayemdhuru wazazi wake. Hakika Shetani amekata tamaa kabisa ya kuabudiwa katika nchi hii yenu; lakini atatiiwa katika mambo madogo mnayoyadharau mnapoyafanya. Shetani ataridhika na mambo kama hayo."

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.”.

Mtume wa Allah ﷺ alitumia Siku za At-Tashreeq (tarehe 11, 12 na 13 ya Dhul-Hijjah) huko Mina akitekeleza mafundisho ya kiibada ya Uislamu, akimkumbuka Allah (kwa kuomba), akifuata njia za uongofu za Ibrahim, akifuta kabisa alama na sifa zote za ushirikina. Katika baadhi ya siku za At-Tashreeq alitoa pia hotuba kadhaa. Katika toleo la Abu Da’ud lenye usimulizi mzuri kutoka kwa Sira’, binti wa Nabhan, alisema: “Mtume wa Allah ﷺ alitutolea hotuba siku ya Ru’us (Vichwa), akasema: ‘Je, hii si siku ya kati ya Siku za At-Tashreeq?’” Hotuba yake siku hiyo ilifanana na ile ya siku ya An-Nahr. Ilitolewa baada ya kushuka kwa Surat An-Nasr. Siku ya pili ya An-Nafr (yaani Kuondoka), yaani tarehe 13 ya Dhul-Hijjah, Mtume ﷺ aliondoka kwa An-Nafr kuelekea Mina, akakaa katika sehemu ya juu ya mlima huko Bani Kinanah, kutoka Al-Abtah. Alitumia mapumziko ya siku ile na usiku wake huko, ambapo alisali swala ya adhuhuri, alasiri, magharibi na isha.

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.

Kisha alilala kidogo, kisha akapanda na kuondoka kuelekea Al-Ka‘bah. Alifanya Tawaf ya Kuaga (Tawaf Al-Wada‘), baada ya kuwaamuru Maswahaba wake wafanye hivyo hivyo. Baada ya kukamilisha ibada zake, aliharakisha safari yake kuelekea Madina iliyotakaswa. Alikwenda huko si kutafuta mapumziko, bali kuendelea na mapambano na jihadi katika njia ya Allah.

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.

Kiburi cha Dola ya Byzantine kilisababisha iwanyime Waislamu haki yao ya kuishi. Kiburi cha Byzantine kiliwafanya hata kuwaua mawakala wao wenyewe waliosilimu. Kuuawa kwa Farwah bin ‘Amr Al-Judhami, aliyekuwa wakala wao huko Mu’an, kulikuwa ushahidi wa kiburi chao. Kwa sababu ya kiburi hicho na majivuno ya Wabyzantine, Mtume wa Allah ﷺ alianza kuandaa jeshi kubwa mwezi wa Safar mwaka wa kumi na moja wa Hijra, na kulifanya chini ya amri ya Usamah bin Zaid bin Haritha, akiwa na maagizo ya farasi wa Waislamu kukanyaga ardhi zinazopakana na Al-Balqa’ na Ad-Darum ya Palestina. Lengo lake lilikuwa kuwatia hofu Wabyzantine na kuweka imani mioyoni mwa Waarabu waliokaa mipakani mwa Wabyzantine. Lengo lake jingine lilikuwa kutuma ujumbe kwa kila mmoja aliyekuwepo huko, ili kwamba asiwepo mtu wa kuthubutu kusema kwamba ukatili wa Kanisa hauwezi kupita bila kuadhibiwa, na kwamba Uislamu si sawa na woga na udhaifu.

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.

Uongozi wa Osamah ulikosolewa. Kwa sababu alikuwa bado mdogo sana, watu walichelewa kujiunga na msafara wake. Mtume wa Allah ﷺ aliwahutubia watu akisema:

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:

“Hakuna ajabu sasa kwamba unapinga uongozi wake, kwa kuwa tayari ulishapinga uongozi wa baba yake. Ndiyo, kwa Allah, baba yake, ambaye alikuwa miongoni mwa watu niliowapenda sana, alikuwa na uwezo mkubwa wa uongozi; na mwanawe huyu ni miongoni mwa watu niliowapenda sana baada ya baba yake.”

• “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.”.