The Sermon at the First Friday Prayer

Tabari VII p. 2

While we have detailed accounts of the battles, treaties, women and weapons of Muhammad, few of his sermons survive. Here is one. We will look at it in detail. Praise be to Allah. I praise him and call on him for help, forgiveness and guidance. I believe in him, do not deny him, and am an enemy of whoever denies him. We note that being an enemy of infidels is mentioned early. Looks important. I bear witness that there is no deity but Allah alone, without partner, and that Muhammad is his servant and his Messenger, whom he has sent with guidance, light and exhortation after an interval (fatrah) in the appearance of messengers, at at time when knowledge is scarce, men are led astray, time is cut short, the Last Hour is at hand and the End is close. Muhammad here casts himself in the line of Jewish prophets. The scarcity of knowledge might be a matter of perception, of course, as the empires around Arabia were literate and had great libraries and scholars. The idea that the Last Hour (Judgement Day) was close sounds scary. Fortunately it turned out to be false, by 13 centuries and counting. Whoever obeys Allah and his Prophet has been rightly guided; whoever disobeys them has erred, been remiss and gone far astray. Important things first. Obedience to Allah and Muhammad are fundamenta in Islam, suitably translated into 'Submission'. This also casts light on the "men are led astray" bit above. The free spirited Arabs were living their lives as they saw fit, not obeying any authorities above that of their clans. While they worshipped Allah, the gods of the Kaaba and elsewhere, the Arabs did not take orders from their gods. I recommend to you the fear of Allah, for the best thing which a Muslim can enjoin upon a Muslim is that he should exhort him to seek the Other World and command him to fear Allah. Fear of Allah is central to Islam as well. The seeking of the 'Other World' possibly is a hint of paradise awaiting those striving hard in Allah's cause, possibly killing himself in the process. Beware of what Allah has warned you against concerning himself. There is no better advice than this, and no better admonition. The fear of Allah, for whoever acts according to it in fear and dread of his Lord, is a trusty aid to what you desire of the Other World. We see here the 'warner' theme, another classic. The 'fear and dread' bit is remarkably different from other religions, where love and compassion are considered more important. Exchange of the current life for one supposedly better is a recurring theme as well. He who sets right what is between him and his Lord in secret and in public, seeking nothing thereby but the face of Allah, will be remembered in this world, and will have a treasure in that which is after death. One wonders why Allah, with his supposed abundance of riches, reserves everything for the life after death. Then a man will have need of that good which he has done previously; and as for that which is otherwise, he will wish that there was a great distance between him and it. Allah warns you to beware of himself, but Allah is merciful to his servants and to those who believe in his word and fulfil their promises. It's a bit opaque, but not completely. Fear Allah, believe in him, hold your promises. Actually, this is uite similar to feudal systems where fear of the ruler and his servants kept the common people in line. Allah says: Quran 50:29: The Sentence that comes from Me cannot be changed, and I am not unjust to the slaves. Here's something crucial and widely known. The Quran is final, can never be changed. It is proper that we are reminded that this is not an unjust way for Allah to treat his slaves. This verse is quoted a bit out of context. The Muslims presumably would know the surrounding verses. They read as follows: Quran 50:24: Both of you throw into Hell every stubborn disbeliever Quran 50:25: "Hinderer of good, transgressor, doubter, Quran 50:26: "Who set up another ilâh with Allâh. Then both of you cast him in the severe torment." A reference to the Meccans who didn't believe that Muhammad was the messenger of Allah, and who for nine generations had worshipped Allah and a bunch of lesser rock idols. This is one thing his clan complained about, reviling their religion. Quran 50:27: His companion will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray." 'Transgression' would mean disbelief in Allah and disobedience to Muhammad. Quran 50:28: Allâh will say: "Dispute not in front of Me, I had already in advance sent you the threat. 50:29: The Sentence that comes from Me cannot be changed, and I am not unjust to the slaves." In the al-Tabari translation, the last line reads: "I am in no wise a tyrant unto the slaves." Both are very relevant reminders, as refusal of dissension is usually considered a trait of tyrants. 50:30: On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more?" 50:31: And Paradise will be brought near to the Muttaqûn, not far off. 50:32: "This is what you were promised – for those oft-returning in sincere repentance, and those who preserve their covenant with Allâh (by obeying Him in all what He has ordered, and worshipping none but Allâh Alone, i.e. follow Allâh's religion – Islâmic Monotheism). We see here the key to Paradise - obedience to Allah, rejecting the other gods of the Kaaba. Being compassionate to other human beings, doing charity work, avoiding harming others - the things Christians are used to consider good deeds - are not on the agenda. Back in the sermon, we read: Fear Allah, then, in this world and the next, in secret and in public. He who fears Allah will have his evil deeds forgiven and his reward magnified; he will achieve a great success. The fear of Allah will ward off Allah's hatred and retribution and wrath. Actually, it is not surprising that the Jews or the (few) Christians around did not recognize their God from this description. A god of hatred, wrath and retribution does not fit the description that can be read in the Torah or in the Bible. The fear of Allah will make people blameless in the sight of Allah, will please the Lord and will raise their degree. Seize hold of your portion, and do not be remiss with regard to Allah. Would this mean that anything done in fear of Allah, or in the cause of Allah, carries no blame? It is difficult to read this sentence differently. While it's nice for those who obey Allah and Muhammad, the lack of absolute morality can easily become a tough problem. The 'Seize hold of your portion' line is odd. Possibly we are talking booty here? Allah has caused you to know his Book and has opened his path before you in order that he may know those who speak the truth and those who lie. Act well, then, as Allah has acted well with you. Be enemies of his enemies, and strive on Allah's behalf in the way to which he is entitled. This is somewhat opaque. The Quran (which literally means 'recital') was not a book at this time, and never was in the life of Muhammad. The 'path' mentioned seems to be fear of Allah and obedience to Muhammad. Little other guidance is given throughout the Quran or Hadith, save the various laws, most of which were given towards the end of the life of Muhammad. Being enemies of the enemies of Allah is not particular peaceful, and could easily lead to violence initiated by the Muslims. The "striving in Allah's cause" can easily be interpreted in this way, not least from the actual example of Muhammad. He has chosen you and named you Muslims, "that he who perished [on that day] might perish by a clear proof [of his sovereignty] and he who survived might survive by a clear proof." This is from Quran 8:42. The entire verse reads: Quran 8:42: (And remember) when you were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that Allâh might accomplish a matter already ordained, so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, Allâh is All-Hearer, All-Knower. This is obviously revealed after the Battle of Badr. Which in turn casts into doubt the timing of this sermon. It might obviously have been held after that battle, or it might have been edited to incorporate this quote. It doesn't matter all too much, as this is still form the Hadith and is one of the very few sermons preserved. There is no power but with Allah. Remember Allah frequently and act for the sake of that which is after today; for he who sets aright that which is between him and Allah will have that which is between him and other men taken care of by Allah. That is because Allah pronounced judgement upon men whereas they do not pronounce judgement upon him, and because Allah rules men whereas they do not rule him. Allah is most great. There is no might but with Allah the great.

The truth. Nothing but the truth

The First Semon

The Sermon at the First Friday Prayer

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