Surah At-Tawbah (9): Verse 3

Know that His statement: {A disavowal from Allah and His Messenger to those idolaters with whom you made a covenant} (9:1) is a complete sentence, specific to the idolaters. And His statement: {And an announcement from Allah and His Messenger to the people on the greatest Day of Hajj} is another complete sentence, connected to the first one. This second announcement is general for all people, because it concerns a ruling that both the believer and the idolater must know, as the ruling applies to both. Thus, the believers must know the time when fighting is permissible versus when it is forbidden. Allah, the Exalted, commanded this proclamation on the Day of the Greatest Hajj (Yawm al-Hajj al-Akbar), which is the greatest gathering, so that this news reaches everyone and becomes widely known.

There are several issues concerning this:

Issue 1: The Meaning of Adhān (Announcement)

Al-Azhari said: The expression ādhantuhu or awadhantuhu īdhānan is used, so al-Adhān is a noun that stands in place of the verbal noun (īdhān), and it is the true verbal noun (masdar). This is the basis for the call to prayer (adhān).

His statement: {from Allah and His Messenger to the people} means an announcement originating from Allah and His Messenger, reaching the people, similar to saying: "A notification originating from so-and-so to so-and-so."

Issue 2: Disagreement Regarding Yawm al-Hajj al-Akbar (The Greatest Day of Hajj)

There are differing opinions on what the Greatest Day of Hajj refers to:

1. The Day of ‘Arafah: This is the view of Ibn Abbas (in the narration of ‘Ikrimah), ‘Umar, Sa‘id ibn al-Musayyab, Ibn al-Zubayr, ‘Ata’, and Tawus, and Mujahid. It is also one of the narrations from ‘Ali, and a narration from al-Miswar ibn Makhramah from the Prophet (peace be upon him), who said while delivering a sermon on the evening of ‘Arafah: "After all, this is the Day of the Greatest Hajj." Ibn Abbas also narrated (via ‘Ata’) that the Greatest Day of Hajj is the Day of Sacrifice.

2. The Day of Sacrifice (Yawm an-Nahr): This is the view of al-Sha‘bi, al-Nakha‘i, al-Suddi, one of the narrations from ‘Ali, and the view of al-Mughirah ibn Shu‘bah and Sa‘id ibn Jubayr.

3. All the Days of Mina: This is narrated by Ibn Jurayj from Mujahid. This is the view of Sufyan al-Thawri, who used to say that the Greatest Day of Hajj refers to all the days, just as he would say "The Day of Siffin" or "The Day of the Camel" to mean a period of time, since those conflicts lasted many days.

Arguments for ‘Arafah: The Prophet’s saying: "Hajj is ‘Arafah." Also, the most significant act of Hajj is the standing at ‘Arafah, because whoever catches it has caught Hajj, and whoever misses it has missed Hajj, and this occurs on that day.

Arguments for the Day of Sacrifice: The acts of Hajj are completed on this day: the circumambulation (Tawaf), the sacrifice (Nahr), shaving the head (Halaq), and the stoning (Ramy). ‘Ali (may Allah be pleased with him) narrated that a man held his animal’s reins and asked, "What is the Greatest Hajj?" The Prophet replied, "This day of yours. Release my animal." Ibn ‘Umar narrated that the Messenger of Allah (PBUH) stood at the Jamarat on the Day of Sacrifice during the Farewell Pilgrimage and said, "This is the Day of the Greatest Hajj."

The view that it means all those days is considered remote because it implies interpreting "day" as "many days," which contradicts the apparent meaning.

There are several possible explanations:

1. It is the Greater Hajj because the Umrah is called the Lesser Hajj (al-Hajj al-Asghar).
2. If it refers to ‘Arafah, it is because the standing there is the most essential duty; if it fails, the Hajj fails. If it refers to the Day of Sacrifice, it is because the major acts of the Greater Hajj are performed then.
3. Al-Hasan said it was called the Greatest Day because Muslims and idolaters gathered there, coinciding with the festivals of the People of the Book—an event that did not happen before or after. This magnified the day in the hearts of all groups. Al-Asamm criticized this, saying the festival of the disbelievers involves wrath, but this criticism is weak, as the intent is that the day was esteemed by all sects, and those who called it "Greatest" were referring to this convergence.
4. It was named so because Muslims and idolaters performed Hajj in that year.
5. The Greater Hajj is the Qiran (combining Hajj and Umrah), and the Lesser is Ifrad (Hajj only). This is narrated from Mujahid.
6. The Greater Hajj is Qiran and the Lesser is Ifrad (a view also attributed to Mujahid).

Then, the Exalted One clarified what this announcement was about: {that Allah is free from the idolaters, and so is His Messenger}. There are discussions regarding this:

First Inquiry: Repetition of Disavowal

Someone might ask: What is the difference between the first statement, {A disavowal from Allah and His Messenger to those idolaters with whom you made a covenant} (9:1), and this statement, {that Allah is free from the idolaters, and so is His Messenger}? Why the repetition?

The answer lies in several points:

1. The purpose of the first statement was to confirm the existence of the disavowal. The purpose of this statement is to inform all people about what has been established and confirmed.
2. The first statement refers to the disavowal of the covenant. The second statement refers to the disavowal that is the opposite of allegiance (Muwalah), serving as a warning and threat. This difference is supported by the fact that in the first disavowal, the disavowal is to them, whereas in the second, the disavowal is from them. Allah commanded the Muslims at the end of Surah Al-Anfal to be allied with one another, implying they must not ally with the disbelievers and must disavow them. Here, Allah clarifies that just as He allies with the believers, He disavows the idolaters, condemns them, and curses them, as does the Messenger. This is why it is followed by mentioning repentance, which removes the disavowal.
3. The difference is that in the first statement, Allah declared disavowal from the idolaters who broke their covenant. In this verse, He declares disavowal from the idolaters without specifying a description, indicating that the cause for this disavowal is their disbelief and polytheism.

Second Inquiry: Grammatical Structure

The phrase {that Allah is free from the idolaters} implies an omission. The intended meaning is: {And an announcement from Allah and His Messenger} that Allah is free from the idolaters. The preposition Bā’ (in bi-an) is omitted because the context implies it.

Regarding the grammatical status of {and so is His Messenger} (wa rasūluhu), there are several interpretations:

1. It is in the nominative case (Raf‘) as a new subject (Mubtada’), with its predicate implied. The meaning is: "And His Messenger is also free," and the predicate established for Allah also applies to the Messenger.
2. It is coordinated (‘Aṭf) with the implied subject in barī’ (free). The meaning is: "He [Allah] is free, and so is His Messenger, from the idolaters."
3. Inna Allāha is the subject (Mubtada’), and barī’ is its predicate (Khabar). {And His Messenger} is coordinated with the first subject (Allāh).

The author of Al-Kashshāf mentioned that it has also been read in the accusative case (Nasb), coordinated with the subject of Anna (i.e., Allāh), implying the Wāw means "with," so: "Allah is free with His Messenger from them." It has also been read in the genitive case (Jarr), either by proximity (Jawār) or by oath, meaning: "That Allah is free from the idolaters, and His Messenger’s right [is also to be free]."

Then the Exalted One said: {But if you repent}—meaning from polytheism—{it is better for you}. This is encouragement from Allah toward repentance and abandoning the polytheism that necessitated Allah and His Messenger being described as disavowing it. {But if you turn away}—meaning you turn away from repenting from polytheism—{then know that you cannot frustrate Allah}. This is a grave warning, as this statement indicates Allah’s power to inflict the severest punishment upon them.

Then He said: {And give good tidings to those who disbelieve of a painful punishment}. This refers to the Hereafter, so that one does not think that since the punishment of this world has passed, they are safe from punishment. Rather, a severe punishment is prepared for them on the Day of Resurrection. The word "good tidings" (bashshir) is used here in a mocking manner, similar to saying, "Their greeting is striking, and their hospitality is cursing."

Surah At-Tawbah (9): Verse 4

{Except for those idolaters with whom you made a covenant, and then they did not fall short of their commitment to you in anything, nor did they support anyone against you. So fulfill the covenant with them until their term. Indeed, Allah loves the righteous [who fulfill their covenants].}