And the call to prayer is raised as high as the declaration of disavowal in both ways. Then the sentence is connected to something similar. There is no basis for the statement of those who said it is connected to disavowal, just as it cannot be said: Amr is connected to Zayd, in your saying: Zayd is standing, and Amr is sitting. And the call to prayer means the announcement, just as safety and giving mean faith and granting. If you say: What is the difference between the meaning of the first sentence and the second? I say: That one is a report of the establishment of disavowal. This one is a report of the obligation to announce what has been established. If you say: Why is disavowal linked to those who were covenanted from the polytheists, while the call to prayer is linked to the people? I say: Because disavowal is specific to those who have covenants and those who break them among them. As for the call to prayer, it is general for all people, both those who have covenants and those who do not, and for those who have broken their covenants and those who have not, on the Day of the Greatest Hajj, the Day of Arafah. It is said: the Day of Sacrifice, because it completes the Hajj and includes most of its actions, such as the Tawaf, the sacrifice, the shaving, and the stoning. And from Ali, may Allah be pleased with him: A man took hold of the bridle of his mount and said: What is the greatest Hajj? He said: This day of yours. Let go of my mount. [Narrated by Ibn Abi Shaybah and Al-Tabari from the narration of Shu'bah from Al-Hakam from Yahya ibn Al-Jazzar from Ali, 'He went out on the Day of Sacrifice on a white mule intending the area of stoning. A man came and took hold of the bridle of his mount and asked him about the greatest Hajj. He said: It is this day of yours. Let it go.'] And from Ibn Umar, may Allah be pleased with both of them, that the Messenger of Allah, blessings and peace be upon him, stood on the Day of Sacrifice at the stones during the Farewell Pilgrimage and said: 'This is the Day of the Greatest Hajj.' [Narrated by Al-Bukhari as a commentary and Abu Dawood and Al-Hakim from the narration of Hisham ibn Al-Ghaz from Nafi' from Ibn Umar in detail, and narrated by Al-Tabarani and Al-Tabari and Abu Nu'aym in Al-Hilyah and Ibn Abi Hatim in a summary from the path of Said ibn Abdul Aziz from Nafi' from Ibn Umar, may Allah be pleased with them, 'The Messenger of Allah, blessings and peace be upon him, stoned the jamrah on the Day of Sacrifice and said: This is the Day of the Greatest Hajj.' And there is also a narration from Ali, may Allah be pleased with him, narrated by Al-Tirmidhi, both raised and stopped. And from Ibn Abi 'Awf in Al-Tabarani. And from Ibn Mas'ud in the History of Isfahan by Abu Nu'aym in the biography of Umar ibn Harun.] And the Hajj is described as the greatest because the Umrah is called the lesser Hajj, or the standing at Arafah is considered the greatest Hajj because it is the most significant of its obligations. If it is missed, the Hajj is missed. Likewise, if it is meant by the Day of Sacrifice, because what is done on it includes most of the actions of Hajj - it is the greatest Hajj. And from Al-Hasan, may Allah be pleased with him: The Day of the Greatest Hajj is named so due to the gathering of Muslims and polytheists on it and its coincidence with the festivals of the People of the Book. This has not occurred before it or after it, thus it is significant in the heart of every believer and disbeliever. The letter 'ba' which is the connection of the call to prayer has been omitted for ease. And it is read 'Indeed Allah' with a kasra, because the call to prayer is in the meaning of the saying, and 'and His Messenger' is connected to what is intended in 'Bari' or to the place of the broken 'In' and its subject. It is read in the accusative, connected to the subject of 'In' or because the 'wa' means 'with': that is, 'Bari' with them, and in the genitive due to proximity. It is said: on the oath, as in his saying: 'By your life.' It is narrated that a Bedouin heard a man reciting it and said: If Allah is disavowed from His Messenger, then I am disavowed from him. The man took him to Umar, and the Bedouin recounted his recitation. At that point, Umar, may Allah be pleased with him, ordered the learning of Arabic. [I did not find it with its chain, and Al-Qurtubi mentioned it in Al-Tadhkirah from Ibn Abi Malika who said: 'A Bedouin came in the time of Umar and mentioned it more complete, and added at the end: And he ordered Abu Al-Aswad, and he established grammar. It is well-known that the one who ordered Abu Al-Aswad to establish grammar was Ali ibn Abi Talib, may Allah be pleased with him.] So if you repent from disbelief and treachery, it is better for you. And if you turn away from repentance, or you persist in turning away and neglecting Islam and fulfilling your covenants, then know that you will not escape Allah, the Exalted, nor will you be able to evade His grasp and punishment.