by: Bey Abdullah
In every Hajj season, millions of people gather at Padang Arafah. They came with uniform clothing attributes, chanting the name of one God, bringing the same hope, namely, asking for forgiveness and promising self-improvement.
In Padang Arafah, in the place where Rasulullah (saw) once delivered a very monumental sermon, a manifesto that shook the world, which we later knew as Khutbatul Wada’ (farewell sermon) or Arafah Sermon. The Arafah Sermon is a sermon that is not just ritual advice, but a manifesto of Islamic civilization about humanity, justice, morals, and moral responsibility.
At that moment, the word of God came down:
“Today I have perfected your religion for you, I have completed My blessings upon you, and I have approved Islam as your religion.” (QS. Al-Ma’idah: 3).
We often understand this verse as the conclusion of the Shari’a, as a proof of Islam as a perfect religion. In truth, the perfection of religion is not only the completeness of religious laws and rights, but also the perfection of the concept of the moral and social foundations of humanity. All of these manifestos contribute to the perfection of the message (of Islam) conveyed by the Prophet Muhammad at Arafah.
Islam came not only to regulate humanity’s relationship with God, but also to safeguard human dignity, uphold justice, reject injustice, and build a civilized society. As we discuss today in the maqasid as-syariah (the purpose of sharia). In the Arafah sermon, the Prophet (saw) emphasized several important matters (manifestos) that are highly relevant to the lives of Muslims today.
First, regarding the sanctity of the human soul, blood, and property. The Prophet emphasized that human dignity must not be violated. There must be no oppression, robbery, murder, or betrayal. In the modern world, this message is even more important when people easily insult one another, spread slander, tarnish good names, engage in corruption, and even steal without shame under the pretext of good deeds, even creating conflict and hostility as a strategy. Islam declares war on those who oppress and harm humanity.
Second, the Prophet (saw) emphasized the elimination of oppressive practices created by the excessively exploitative economy of ignorance (jahiliyyah), including usury (riba), absolute capitalism, or absolute socialism, which lacks the moderation to provide economic freedom for all groups. Islam demands a just (fair) economy that benefits the rich and safeguards the welfare of the poor. The power of capital brings benefits to all. Islam also does not teach that the rights of the rich can be seized and given to the poor under any pretext.
While the Hajj teaches us that piety is the only thing that is valuable when facing Allah (swt), the Qurban (sacrifice) teaches us that piety must be proven through sacrifice and consistency in the mission of good. Therefore, worship cannot be separated from social sensitivity, the mission of enjoining good and forbidding evil, and the context relevant to goodness.
If we reflect today, religion is often understood as highly ritualistic, but weak in establishing economic justice, neglecting to uphold public trust, and incapable of fostering social empathy. In fact, the Prophet’s message in his farewell sermon emphasized that religion is perfected when it produces a moral and ethical society, grounded in devotion to Allah (swt).
Third, the Prophet (saw) then emphasized the importance of safeguarding the family trust and honoring women. In his sermon, the Prophet reminded men to treat women with kindness and mercy. This demonstrates that Islam came to reform a social structure that previously lacked a concept of justice for the weak (dhuafa), and was even rife with oppression of women and the weak. Therefore, the perfection of the religion offered by Islam is not measured solely by outward symbols, but by the presence of mercy in the household, society, and communal life.
Fourth, the Prophet (saw) eliminated tribal fanaticism and the excessive pride of the Jahiliyah (ignorance). All humans descend from Adam, who came from the earth. Although humans were created differently and diverse, they naturally formed social systems, from families, villages, tribes, to nations and states. But the Prophet reminded us that there is no superiority between Arabs and non-Arabs, in the sense that no nation is superior to another except in terms of piety. This message holds immense significance in a modern world still filled with racism, ethnic superiority, sectarianism, identity hatred, group conflict, and even genocide under the guise of God-given rights.
The Field of Arafah is a symbol of human equality. Everyone wore simple ihram clothing. Denying position status, wealth, and social status. In front of Allah, humans return in essence only as weak servants. A servant who always strives in his dedication to continue to be devout, istiqamah in doing good deeds, patient with life’s obstacles, and grateful for every convenience.
Therefore, Hajj is actually an education to ensure that a servant understands the purpose of his servanthood, namely, worship and devotion to Allah (swt). Meanwhile, sacrifice is sacrificial education in an effort to realize this devotion. Prophet Ibrahim (as) taught that devotion to Allah must transcend ego, personal interests, and love of the world. Qurban is not just slaughtering animals, but essentially slaughtering greed, arrogance, and excessive love for material things.
Ironically, sometimes some of us make qurban just an annual routine without change. Hajj also appears to be a social title without fostering the militancy of devotion. In fact, Rasulullah (saw) wanted worship to give birth to moral transformation at every social level. In the Arafah sermon, the Prophet also left an important message for the people to adhere to the Al-Qur’an and Sunnah. So that there is a perfect understanding of religion that builds a balance between worship and humanity, between spirituality and social morals, between remembrance and the responsibilities of civilization.
So, when the season of Hajj and sacrifice arrives, what we need to think about is not only about traveling to the Holy Land or slaughtering sacrificial animals. But what is no less important is: what is our next step, reflecting on the values of perfection conveyed by the Prophet in the hajj wada. What is the manifesto at Arafat that we have absorbed in our souls?
Let us hope that our practice of worship and Islam will make us more honest, more trustworthy, gentler towards others, more caring for the weak, more ethical, and fairer within the framework of our devotion. Because religion that has been perfected is about the birth of a god-fearing human civilization, and brings grace to all.
Taqabbalallahu minna wa minkum, may Allah accept our efforts and sacrifices.
Wallahu a’lam bishawab…