Allohning Elchisi (ﷺ) tomonidan Da'vat amalga oshirilgach, "Allohdan boshqa iloh yo'q" kalimasi asosida yangi jamiyat qurilgach va Muhammad (ﷺ) risolati e'lon qilingach, Allohning Elchisi (ﷺ) qalbida dunyodagi qolish muddati tugab borayotgani haqidagi sirli ishora paydo bo'ldi. Bu Hijratning o'ninchi yilida Yamanga yuborgan Mu'oz bilan suhbatida aniq ko'rindi: "Ey Mu'oz! Bu yildan keyin meni ko'rmasliging mumkin. Hatto mening mana shu masjidim va qabrimning yonidan o'tib ketishing ham mumkin." Buni eshitgan Mu'oz Allohning Elchisi (ﷺ) dan ajralib qolishdan qo'rqib yig'ladi.

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).

Allohning inoyati shunchalik mo'l ediki, Payg'ambar ﷺ o'zining da'vatining mevalarini ko'rishiga imkon berdi. Bu da'vat uchun u yigirma yildan ortiq turli xil azob-uqubatlarga duch keldi. O'sha yigirma yil faol tarzda o'tdi. U so'nggi kunlarini Makka atrofida qabilalar a'zolari va ularning vakillari bilan uchrashib o'tkazar edi. Ular unga murojaat qilib, Islom qonun-qoidalari va qonunchiligini u zotdan o'rganardilar. Evaziga u ulardan o'zining amanatni yetkazganini, Xabarni etkazganini va xalqqa nasihat qilganini guvohlik berishlarini talab qilardi.

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.

Allohning Elchisi (ﷺ) bu muborak haj safarini o‘zlari bajarish niyatini e’lon qildilar. Madina shahriga odamlarning ulkan ommasi kelib to‘plandi, ularning barchasi haj (Al-Hajj) ibodatida Allohning Elchisi (ﷺ)ning hidoyatini va imomligini izlardi. Zulqa‘da oyining so‘nggi to‘rt kunidan birida, shanba kuni, Payg‘ambar (ﷺ) safarga tayyorgarlik ko‘rishni boshladilar. Sochlarini taradilar, ozroq atir surdilar, kiyimlarini kiydilar, tuyalariga egar urdilar va peshin paytida yo‘lga chiqdilar. Peshin namozidan oldin Zulhulayfaga yetib keldilar. U yerda ikki rakat namoz o‘qidilar va tunni o‘sha yerda o‘tkazdilar. Tong otgach, sahobalariga shunday dedilar:

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:

• «Bu gecha Rabbim tomonidan yuborilgan bir mehmon menga kelib dedi: “Bu muborak vodiyda namoz o‘qi va ayt: Umrani hajga qo‘shib niyat qilaman (‘Umra ila-l-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).

Peshin namozini o‘qishdan oldin u ihrom uchun g‘usl qildi, Oisha (Alloh undan rozi bo‘lsin) esa uning badani va boshiga o‘z qo‘li bilan zarira (o‘simlik) va mushk aralashgan xushbo‘y atir surtdi. Xushbo‘y atirning qalin, yopishqoq qatlami uning soch va soqolining orasida ko‘rinib turardi. U uni yuvmay qoldirdi, ro‘zg‘or izorini va ridosini kiydi. Peshin namozini qisqartirib, ikki rak‘at o‘qidi. U o‘z namozgohida umra bilan bog‘liq haj tartiblarini e’lon qildi. So‘ng u "Qasvo" ismli tuyasiga minib, "Lo ilaha illalloh", ya’ni "Allohdan o‘zga iloh yo‘q", deb e’lon qildi. U cho‘lga chiqqanda Allohning nomini baland ovozda zikr qildi.

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.

U yo'lini davom ettirib, Makkaga yaqinlashdi. Zu Tuvoda tunadi va bomdod namozini o'qigach Makkaga kirdi. Zulhijja oyining to'rtinchi kuni, Hijratning o'ninchi yili, yakshanba kuni tong vaqtida g'usl qildi. Yo'lda sakkiz kun o'tkazdi, bu o'rtacha muddat edi. Al-Haram masjidiga kirishi bilan Al-Ka'bani tavof qildi va As-Safo bilan Al-Marva o'rtasida sa'y qilib yurdi. Ihromni tugatmadi, chunki u qiron (ya'ni umra va hajni birga niyat qilgan) edi. So'ngra qurbonlik qilish uchun al-hadyni oldi. Makkaning baland joyi — Al-Hajunda to'xtadi. Tavofga kelsak, u faqat hajning tavofini qildi.

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).

Uning sahobalaridan qurbonlik uchun hadyi bo‘lmaganlarga Ihrom (ya’ni ibodat uchun maxsus holat) bilan Umra (ya’ni kichik haj) qilish, Ka‘bani tavof qilish va As-Safo bilan Marva o‘rtasida sa’y qilish buyurildi. Shundan so‘ng ular Ihromdan chiqishlari mumkin edi. Ammo ular buyurilganini bajarishga ikkilanib turdilar. Shunda Allohning Elchisi ﷺ dedilar: “Agar oldindan keyin bilganimni bilganimda edi, hadyi olib kelmagan bo‘lardim; agar hadyim bo‘lmaganida, Ihromni buzgan bo‘lardim.” Bu so‘zlarni eshitgach, sahobalar buyruqni oxirigacha bajarishdi.

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.

Zulhijja oyining sakkizinchi kuni — bu Tarviya kuni, u Mino tomon yo'l oldi va u yerda peshin, asr, shom, xufton va bomdod namozlarini o'qidi. — ya'ni besh vaqt namoz. So'ng u quyosh chiqquncha bir oz to'xtadi, so'ng yo'lga chiqib, Namira deb nomlangan joyda unga tikilgan chodirga yetib keldi, u yerda Arafa bor edi. U quyosh botguncha chodir ichida o'tirdi. U o'zining tuya-sini, Al-Qaswani tayyorlashni buyurdi. Uni egarlashdi va tayyor qilishdi, so'ng u vodiyga tushdi, u yerda unga yuz ming yigirma to'rt yoki qirq to'rt ming kishi to'planib kelgan edi. U yerda o'rnidan turdi va quyidagi nutqni so'zladi:

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:

“Ey odamlar! Mening gapimga quloq soling. Bu yildan keyin bu joyda sizlar bilan yana uchrasham-uchramasham, buni bilmayman. Bir-biringizning qonini to‘kish yoki bir-biringizning mollarini (nohaq ravishda) olish sizlarga harom qilindi. Ular xuddi bugungi kundagi kabi, bu harom oydagi kabi va bu muqaddas shahar (ya’ni Makka va atrofidagi hududlar) dagidek haramdir.”

• “ 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).”.

“Diqqat qiling! Johiliyat davrining barcha odatlari va johillik amallari hozir mening oyoqlarim ostidadir. Johiliyat davridagi qon evazi (qasos) bekor qilinadi. Men bekor qiladigan birinchi qon da'vosi Ibn Robi'a ibn Horisning da'vosidir, u Sa'd qabilasida emizilgan edi va uni Hudayl o'ldirgan. Ribo (foiz) harom qilinadi va men uni o'z ustimdan, ‘Abbos ibn ‘Abdulmuttalib olishi lozim bo'lgan foizni bekor qilish bilan boshlayman. Albatta, u butunlay bekor qilindi.”

“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.”.

“Ey insonlar! Ayollar haqida Allohdan qo‘rqinglar. Haqiqatan, siz ularni Allohning amoniga olgansiz va Allohning kalomi bilan ularning nomuslarini o‘zingizga halol qilgansiz! Ularning zimmasida erlarining huquqlarini ado etish vojib. Agar ular yomon ish qilsalar, sizlarga ularni urish huquqi berilgan, lekin qattiq emas. Agar xotinlaringiz yomon ishdan tiyilsalar va sizlarga sadoqatli bo‘lsalar, ularni munosib ravishda kiyintiring va ovqatlantiring.”

“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.”.

"Albatta, men sizlar orasida Allohning Kitobini va Uning Elchisining Sunnatini (an'analarini) qoldirdim; agar ularni mahkam tutsangiz, hech qachon adashmaysiz."

“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.”.

“Ey odamlar, mendan keyin hech qanday Payg'ambar kelmaydi, sizdan keyin ham hech qanday ummat kelmaydi. Shuning uchun men sizlarga Rabbingizga ibodat qilishni, besh vaqt namozni o'qishni, Ramazon oyida ro'za tutishni va mol-mulkingizning zakotini xushnudlik bilan berishni tavsiya qilaman. Rabbingizning Muqaddas Uyini ziyorat qilishni va sizlarni boshqarayotgan rahbarlarga itoat etishni tavsiya qilaman, shunda Rabbingizning Jannatiga kirishga sazovor bo'lasiz”. “Agar sizlardan mening haqimda so'ralsa, nima deb javob berasizlar?”

“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?”.

Ular javob berdilar:

They replied:

“Biz guvohlik beramizki, siz xabarni yetkazdingiz va vazifangizni ado etdingiz.” So‘ng u barmog‘ini osmon tomon ko‘tardi, keyin uni odamlar tomon tushirib dedi: “Ey Alloh, guvoh bo‘l.”

• “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.”.

U shuni uch marta aytdi.

He said that phrase thrice.

Arafotda Payg'ambarimizning (ﷺ) so'zlarini baland ovozda takrorlab turgan kishi Rabi'a ibn Umayya ibn Xalaf edi.

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

Payg'ambar (alayhissalom) nutqni tugatishi bilan u zotga quyidagi Qur'on oyati nozil bo'ldi:

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

“Bugun Men sizlarga dinингизни kamolga yetkazdim, sizlarga bo‘lgan ne’matimni tamomladim va sizlar uchun din sifatida Islomni tanladim.” [5:3]. Note on the braces: the verse is quoted here with the translation directly. Corrected final version: “Bugun Men sizlarga dinингizни kamolga yetkazdim, sizlarga bo‘lgan ne’matimni tamomladim va sizlar uchun din sifatida Islomni tanladim.” [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].

Bu oyatni eshitib ʼUmar yig‘ladi. Undan: "Nima seni yig‘latdi?" deb so‘rashdi. U javob berdi: "Mukammallikdan keyin faqat nomukammallik muvaffaq bo‘ladi."

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

Bilol xutbadan keyin azon aytdi, so‘ngra ikkinchi azonni ham aytdi. Payg‘ambar ﷺ peshin va asr namozlarini ikkovini alohida, orasida hech qanday namoz o‘qimasdan ado etdi. So‘ngra u o‘zining Al-Qasvo’ ismli tuyasiga minib, vaqfa joyiga keldi, yuzini Al-Qiblaga qaratdi va quyosh botguncha, osmonning sarg‘ish rangi biroz yo‘qolib, quyosh diski g‘oyib bo‘lguncha turdi. Usома qo‘shimcha qildi: Payg‘ambar ﷺ Muzdalifaga qarab yo‘lga chiqdi, u yerda shom namozi va xufton namozini bitta “birinchi azon” va ikkita “ikkinchi azon” bilan birga o‘qidi. Ikki namoz orasida u Allohning zikrini qilmadi. So‘ngra tong namozi vaqti kirguncha yotdi. U tong namozini tong otish paytida deyarli bitta “birinchi azon” va bitta “ikkinchi azon” bilan ado etdi. Al-Qasvo’ga minib, Al-Mash‘ar Al-Harom tomon yo‘l oldi. U Al-Qiblaga yuzlanib, duo qila boshladi: “Alloh buyukdir. Allohdan o‘zga iloh yo‘q.” U tong ravshan bo‘lguncha va quyosh ko‘tarilmasdan oldin o‘sha yerda turdi, so‘ngra Minoga yo‘l oldi. U biroz yurdi va katta jamrаga boradigan o‘rta yo‘lдан o‘tdi. U yerda to‘xtab, har birida “Alloh buyukdir” deb aytib, unga yetti dona tosh otdi. Bu toshlar vodiy tubidan otilgan kichik toshlarga o‘xshar edi. So‘ngra u qurbonlik joyiga bordi, u yerda o‘z qo‘li bilan oltmish uchta tuya so‘ydi, qolganlarini so‘yishni Alига buyurdi, jami yuz o‘ttiz yettita bo‘ldi. U Alини hadyu (qurbonlik) ishida o‘ziga sherik qildi. So‘yilgan har bir hayvondan bir bo‘lak go‘sht qozonda pishirilishini buyurdi, ikkovi ham o‘sha go‘shtdan yedi va sho‘rvasidan ichdi. So‘ngra Allohning Elchisi ﷺ tuyasiga minib, Ka’baga qaytdi va Makkada peshin namozini o‘qidi. U yerda Abdulmuttalibning bolalari Zamzam quduqida odamlarga ichimlik suvi tarqatayotganini ko‘rdi. “Abdul Muttalib o‘g‘illari, suv torting, men ham siz bilan birga suv tortardim, agar keyinchalik odamlar bu sharafni o‘ziniki qilib olishlaridan qo‘rqmaganimda edi”. Ular unga bir chelak suv berdilar va u to‘yguncha ichdi.

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.

Zulhijja oyining o‘ninchi kuni, Qurbonlik kuni (Yavmun-Nahr) kunduzi, Payg‘ambar ﷺ yana bir nutq so‘zladilar. Bu quyosh balandlagan payt, ya’ni choshgoh vaqtida, u boz (kulrang) xachirga minib olgan paytda bo‘ldi. ‘Ali ﷺ uning so‘zlarini turgan yoki o‘tirgan odamlarga yetkazdi. U oldingi kuni aytgan ba’zi so‘zlarini qayta takrorladi. Ikki shayx (Buxoriy va Muslim) Abu Bakra rivoyat qilgan bir riwoyatni keltirdilar, u shunday degan:

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:

Payg'ambar ﷺ Yavm an-Nahr (qurbonlik kuni) kuni xutba qilib, shunday dedilar:

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

• “Vaqt o‘zining shakli va holati jihatidan Alloh osmonlar va erni yaratgan paytdagi vaqtga o‘xshab qoldi. Bir yil o‘n ikki oydan iborat. Ulardan to‘rttasi Haromlik oylardir. To‘rt oyning uchtasi ketma-ket keladi. Ular Zulqa‘da, Zulhijja va Muharramdir. To‘rtinchi oy Jumadiy va Sha‘bon oylari orasida keladigan Rajab Mudardir.”

• “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.”.

"Bu qaysi oy?" — deb so'radi u. Biz dedik: "Alloh va Uning Rasuli eng yaxshi biladi." U bir muddat jim turdi, hatto biz unga boshqa nom beradi, deb o'yladik. "Bu Zulhijja emasmi?" — deb so'radi u. "Ha, shunday." — dedik biz. Keyin so'radi: "Bu shahar qanday ataladi?" Biz dedik: "Alloh va Uning Rasuli eng yaxshi biladi." U bir muddat jim turdi, hatto biz unga boshqa nom beradi, deb o'yladik. "Bu Al-Baldah (ya'ni shahar) emasmi?" — deb so'radi u. "Ha, shunday." — deb javob berdik biz. Keyin yana so'radi: "Bugun qaysi kun?" Biz javob berdik: "Alloh va Uning Rasuli eng yaxshi biladi." Shunda u bir muddat jim turdi va hayron bo'lib dedi: "Bu An-Nahr (ya'ni qurbonlik qilish) kuni emasmi?" "Ha, shunday." — dedik biz. Shundan so'ng u dedi:

“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:

“Bir-biringizning qonini to‘kish, bir-biringizning rizqini (ruxsatsiz) yeyish yoki olish va sizning obro‘-e’tiboringiz daxlsizdir (haram). Ularning muqaddasligini buzish harom qilinganidir. Ular bir-biringiz uchun ushbu muqaddas kun, ushbu muqaddas oy va ushbu muqaddas shahar qanchalik ulug‘ bo‘lsa, shunchalik aziz bo‘lishi kerak.”

“(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.”.

“Siz (o‘limdan keyin) tirilib, Rabbingizning huzuriga qaytasiz. U yerda amallaringiz uchun hisobga tortilasiz. Shunday ekan, adashgan va bir-biringizni o‘ldiradigan kimsalarga aylanmang.” “Men (Rabbimning) xabarini yetkazmadimmi?” — deb so‘radi (Payg‘ambar ﷺ). “Ha, yetkazdingiz”, — deyishdi ular. “Ey Alloh! Guvoh bo‘lgin!” — dedi (Payg‘ambar ﷺ). “Hozir bo‘lganlar bu xabarni hozir bo‘lmaganlarga yetkazsin. Chunki xabar yetkazilgan ba’zi kishilar uni eshitganlardan ko‘ra ko‘proq saqlab, anglab olishi mumkin.”

“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.

Boshqa rivoyatda aytilishicha, Payg'ambar ﷺ o'sha nutqida shunday degan: «Kim musibatga yuz tutsa, albatta, o'ziga zarar yetkazadi. Shuning uchun sizlardan hech kim ota-onasiga yomonlik qilmasin. Albatta, shayton sizlarning bu yurtingizda unga sig'inilishidan butunlay umidini uzgan; ammo siz e'tibor bermaydigan arzimas ishlaringizda unga itoat qilinadi. Shayton shunday ishlardan xursand bo'ladi».

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.”.

Allohning Elchisi ﷺ Tashriq kunlarini (Zulhijja oyining 11, 12 va 13-kunlari) Minoda o‘tkazdi, bu kunlarda Islomning diniy amallarini bajardi, Allohni zikr qildi (ibodat qildi), Ibrohim alayhissalomning hidoyat yo‘lini tutdi va shirkning barcha izlari hamda belgilarini yo‘q qildi. Tashriq kunlarining ayrimlarida u ﷺ nutqlar ham so‘zladi. Abu Dovud rivoyat qilgan, yaxshi isnod bilan keltirilgan hadisda Sira’ning qizi, Nabhonning qizi aytadi: “Allohning Elchisi ﷺ Ru’us (Boshlar) kunida bizga nutq so‘zladi va shunday dedi: “Bu Tashriq kunlarining o‘rtasidagi kun emasmi?” Uning o‘sha kundagi nutqi Nahr kunidagi nutqiga o‘xshash edi. U Nasr surasi nozil bo‘lganidan keyin aytilgan edi.” An-Nafr (ya’ni ketish) kunining ikkinchisida — Zulhijja oyining 13-kunida Nabiy ﷺ An-Nafr bilan Minoga yo‘l oldi va Al-Abtahdan keyin Bani Kinona tomonidagi tog‘ yonbag‘rida, baland joyda to‘xtadi. U o‘sha kunning qolgan qismini va tunni shu yerda o‘tkazdi — shu yerda peshin, asr, shom va xufton namozlarini ado etdi.

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.

Shundan so'ng u bir oz uxladi va Ka‘bah tomon yo‘lga chiqdi. U Vidolashuv tavofini (Tavof al-Vado‘) amalga oshirdi, so‘ngra sahobalariga ham shuni qilishni buyurdi. Diniy marosimlarini ado etgach, u poklangan Madinaga tezroq yo‘l oldi. U u yerga dam olish uchun emas, balki Alloh yo‘lidagi kurash va jihodni davom ettirish uchun bordi.

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.

Vizantiya davlatining mag'rurligi musulmonlarning yashash huquqini inkor etishga olib keldi. Vizantiyaliklarning takabburligi ularni o'z agentlari bo'lib, Islomni qabul qilgan kishilarni ham o'ldirishga undadi. Mu'ada ularning agenti bo'lgan Farva ibn Amr al-Judomiyni o'ldirish ularning takabburligining dalili edi. Vizantiyaliklarning o'sha takabburligi va o'ziga bino qo'yishi tufayli Allohning Elchisi ﷺ Hijratning o'n birinchi yili safar oyida katta qo'shin to'plashni boshladi va uni Usома ibn Zayd ibn Horisa qo'mondonligiga topshirdi, otliq musulmonlar Falastinning Al-Balqa' va Ad-Darum chegaralaridagi yerlarni bosib o'tishlari uchun buyruq berdi. Uning maqsadi Vizantiyaliklarni qo'rqitish va Vizantiya chegaralarida joylashgan arablarning qalbiga ishonch solish edi. Uning yana bir maqsadi u yerdagi har bir kishiga xabar yetkazish edi, shunda hech kim cherkovning shafqatsizligi jazosiz qolishi mumkin, deb aytishga jur'at etmasin; va Islomga kirish qo'rquv va zaiflik bilan barobar emasligini bilsin.

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.

Usома̄ rahbarligi tanqidga uchradi. U hali juda yosh bo‘lgani uchun odamlar uning lashkariga qo‘shilishda kechikdilar. Allohning Elchisi ﷺ odamlarga murojaat qilib dedilar:

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:

"Endi uning rahbarligiga qarshi chiqayotganingiz ajablanarli emas, chunki siz uning otasining sobiq rahbarligiga ham qarshi chiqqansiz. Ha, Allohga qasamki, uning otasi menga eng sevimli kishilardan biri edi va rahbarlik uchun juda yaroqli edi; uning bu o'g'li esa otasidan keyin menga eng sevimli insonlardan biridir."

• “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.”.