Explanation: (So the Messenger of Allah (peace and blessings be upon him) proceeded until he reached 'Arafah, where he found the tent had been pitched for him at Namirah, so he stayed there until the sun had passed its zenith, then he ordered...)

The reciter: .

The Shaykh : In this passage, it is mentioned that when the sun had passed its zenith, he ordered al-Qiswa to be saddled, and he (peace and blessings be upon him) rode from Namirah heading toward 'Arafah. He came to the bottom of the valley, which is the valley of 'Aranah, and he stayed there, because it is easier than the barren land, as the bed of the valley is flat at night. He (peace and blessings be upon him) stayed there, and in this is evidence for seeking the easier place to stay, but a person should not spend the night in the paths of floods, because floods may come without warning and cause harm. For this reason, staying in them is prohibited. As for the stay of the Prophet (peace and blessings be upon him) here, it was a short, brief stay.
He (peace and blessings be upon him) stayed and addressed the people, and this was his (peace and blessings be upon him) custom: he would address the people and clarify to them the rulings of Allah on every occasion. Whenever he thought the people needed clarification of the truth, he would stand and clarify it, may Allah's prayers and blessings be upon him. And thus it is befitting for scholars to clarify to people what they need, whether with their tongues or their words. So the Prophet (peace and blessings be upon him) delivered this great sermon, and Shaykh 'Abdullah ibn Muhammad Hamid (may Allah have mercy on him) explained it in a small, useful treatise. And he (peace and blessings be upon him) said, among other things: He emphasized the prohibition of blood and wealth, confirming it with this confirmation: which is the Day of 'Arafah, for it is a forbidden day because it is part of the days of Hajj, and the people are in a state of ihram on it. The month of Dhu al-Hijjah, for it is one of the sacred months, indeed it is the middle of the three consecutive sacred months, as the three consecutive sacred months are , which is Makkah, for there is no doubt that the most sacred of lands is Makkah.
is placed under the foot, and this is an expression for its invalidation and humiliation, because it is customary for people to say of something honored and of something humiliated: The meaning is that they are invalid and humiliating and not to be considered. Every matter of the pre-Islamic age of ignorance (jahiliyyah), and this is general for all matters of the pre-Islamic age: slapping cheeks, tearing clothes, calling by the calls of the pre-Islamic age, and others. All matters of the pre-Islamic age were invalidated by the Prophet (peace and blessings be upon him) and placed under his foot. Gambling (maysir), intoxicants (khamr), every matter of the pre-Islamic age; this is general.
He says: And thus, the matters of the pre-Islamic age of ignorance (jahiliyyah) have been erased by this hadith, and there is no reliance on them and no return to them. The blood of the pre-Islamic age is also placed under the foot, meaning the blood that occurred among the people of the pre-Islamic age is placed under the foot; it has no ruling, no retaliation (qisas), no blood money (diyah), and nothing else. And the first blood I abolish from our blood is the blood of the son of Rabi'ah ibn al-Harith ibn 'Abd al-Muttalib, meaning the son of his (peace and blessings be upon him) paternal uncle. The Messenger (peace and blessings be upon him) abolished it because he was the most deserving of people regarding it, more deserving of the believers than themselves, so he abolished it.
He said: , and it is not fitting to be , because with a fathah means one who requested to be nursed, and is the one for whom it was requested that he be nursed. This is close to the Messenger (peace and blessings be upon him), the son of his paternal uncle, whose blood the Prophet (peace and blessings be upon him) invalidated and placed under the foot, meaning no claim is made for it. All this is so that people do not return to the matters of the pre-Islamic age of ignorance (jahiliyyah) and claim what was between them from the matters of the pre-Islamic age, whether blood or wealth. For this reason, he moved on: May Allah send prayers and blessings upon him. And this indicates that usury (riba) is abolished, not to be taken in any case. All usury of the pre-Islamic age is abolished; the Prophet (peace and blessings be upon him) invalidated it. And the first usury invalidated was the usury of his relatives, the usury of 'Abbas ibn 'Abd al-Muttalib (may Allah be pleased with him), who was wealthy and engaged in usury. So the Prophet (peace and blessings be upon him) abolished his usury; it is all abolished. And this is the realization of the saying of Allah the Exalted: .
And what some of those who prefer (istihسان) now say: "Take the usury from the banks and give it in charity," is an error. How can we tell a person to commit a forbidden act and then try to purify himself from it? There is no example for that except one who is told: "Put your hand in the excrement and then try to wash your hand from it." This is an error.
Some people say that if we left it to the foreign banks, especially, they would use it against the Muslims, and for the construction of churches and the like. We say: First, it has not been established for us to say that we left it, because this usury they give is not the fruit of our wealth. The money you gave them may have been lost, or destroyed, but they give you guaranteed usury. So this usury is not the fruit of your wealth or the earnings of your wealth, so that you would say, "If I left it for them, I would be sinful because they use it for what Allah has forbidden." Rather, it is from their wealth, as your wealth may be entirely gone. And it is not permissible for us to prefer (istihسان) what the Shari'ah has deemed ugly, nor to establish what the Shari'ah has invalidated.
If we fear Allah and say, "We repent to Allah," we have our capital, we do not oppress and are not oppressed, so their planning against us will be their destruction. Even if they use the money to build churches or weapons, it will be against them, because Allah the Exalted says: But many people do not look at matters except at the surface only; they do not look at the power behind that, and that if we fear Allah Mighty and Majestic and say, "We hear and obey," we fear Allah and abandon what remains of the usury and do not take anything from it, then Allah will be with us: As for looking at matters with common sense, simplicity, and superficiality, this is not good.
For this reason, we see that it is forbidden for a person, if he places his money in foreign or local banks, we see that it is forbidden for him to take usury, and that it is not permissible in any way or circumstance. And preferring (istihسان) something that the Shari'ah has forbidden is not in its place, no doubt. And Allah the Exalted knows best.
He did not say, "Leave what remains of the usury" except if you fear such and such, and he did not say, "Take it and give it in charity." Then, who guarantees that this man who took millions of usury will strengthen himself and give it in charity? Perhaps he will not be able to, perhaps his soul will suggest to him to keep it.
Then, even if he is of a high degree of piety and gives it in charity, who will inform the others that he gave it in charity? They will follow his example, imitate him, and take what he took. Then, if we tell people that this usury is forbidden for you, this will force and compel them to be Islamic banks free from usury. But if we say, "Walk on usury and become accustomed to it," and we go and interpret and say this is so that they do not use it to build churches and manufacture weapons, we say we have no necessity to establish Islamic banks.
The important point is that a rational person, when he reflects on the matter, finds that everything the minds have preferred in opposition to the texts is bad and erroneous. For this reason, he said: Even though the usury of al-Abbas occurred during the pre-Islamic age of ignorance, before the rulings were legislated, the Prophet (peace and blessings be upon him) abolished it. Then we do not know the amount of al-Abbas's usury; it may have been great wealth, equivalent to millions at that time, and yet the Prophet (peace and blessings be upon him) abolished it.
In this hadith, the justice of the Prophet (peace and blessings be upon him) is clearly evident. The first thing he ruled upon from the matters of the pre-Islamic age of ignorance was that which concerned his relatives. This is as he said in the authentic hadith: .
Likewise, it is obligatory for a person to stand for Allah with justice, making no distinction between a close relative and a distant one, or a rich person and a poor one, or a strong person and a weak one. People are equal in the ruling of Allah; no one among them is distinguished by anything except by what Allah has distinguished him with.
Then the Prophet (peace and blessings be upon him) moved from that to the case of the woman, the woman who was oppressed in the pre-Islamic age of ignorance. The men used to enslave women, until their condition reached the point where they would deny them inheritance, saying: "There is no inheritance for the woman; inheritance is for the men, because they are the ones who defend the lands and protect the honor. As for the woman, she has no inheritance."
But Islam ruled with justice regarding women and gave them their rights. Among this is the Prophet's (peace and blessings be upon him) announcement in this sermon, in his saying: Do not oppress them. Do not be deficient in their rights. Do not transgress against them. They are a trust with you; it is not permissible to betray them or be treacherous to them. As He, Blessed and Exalted is He, said: These are words of Allah by which a man makes lawful the private parts of his wife. This is a right of the husband over the woman: that she does not let anyone he dislikes lie on his bed.
The term "bed" is intended to be broader than the sleeping bed; it includes the bed of the house, and it also includes what is a means to it, such as bringing someone into her husband's house whom he dislikes, whether he is a close relative or a distant one. It is not permissible for a woman to bring anyone into her husband's house if he is not pleased with it. If she does that, beat them.