And when what has passed of the punishment of the disbelievers was caused by the lack of response, Allah commanded the believers to respond, warning them against being with the disbelievers in a similar state to theirs, so that they may be gathered with them in their outcome. He said: "O you who have believed," meaning: they acknowledged faith with their tongues. "Respond" meaning: believe their call by producing the response of one who is in utmost desire for it. "To Allah" meaning: make your response specifically for the One who possesses all attributes of perfection. "And to the Messenger" who was sent to all of creation.

And when he, blessings and peace be upon him, was calling them, it was inevitable that Allah, glorified and exalted is He, commanded him to call them. He did not call them except to what Allah commanded him with, and he, glorified is He, did not call except to goodness and guidance. He expressed it with the tool of affirmation, unified the pronoun, and encouraged with the fruits of life, saying: "When He calls you," meaning: the Messenger with invitation and urging.

And when the gathering of the fruit of obedience is in the utmost proximity, he alerted to that with the preposition "to" instead of "for," saying: "To what gives you life," meaning: it transfers you, with the honor of faith and knowledge, from the state of the disbelievers of deafness, dumbness, and lack of reason, which is the metaphorical death, to the metaphorical life. And nothing should hinder you from responding in any matter by saying: 'We have responded to faith and many of its laws.' For if our Lord did not know goodness in us, He would not have made us hear, so we are saved. Al-Bukhari narrated in the tafsir and others from Abu Sa'id ibn al-Mu'alla, may Allah be pleased with him, who said: "I was praying when the Messenger of Allah, blessings and peace be upon him, passed by me and called me, but I did not go to him until I finished praying. Then I came to him, and he said: 'What prevented you from coming?' I said: 'I was praying.' He said: 'Did Allah not say: "O you who have believed, respond"?' Then he said: 'I will teach you the greatest surah in the Qur'an before I leave the mosque.' Then the Messenger of Allah, blessings and peace be upon him, went to leave, and I reminded him, and he said: 'It is: "All praise is due to Allah, Lord of the worlds" [Al-Fatiha: 2]. It is the seven oft-repeated verses and the great Qur'an that I have been given.'

And Al-Tirmidhi reported from Abu Huraira, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, went out to Ubayy ibn Ka'b, may Allah be pleased with him, and said, "O Ubayy!" While he was praying, Ubayy turned and did not respond to him. Ubayy continued his prayer and made it brief. Then he turned to the Messenger of Allah, blessings and peace be upon him, and said, "Peace be upon you, O Messenger of Allah!" The Messenger of Allah, blessings and peace be upon him, said, "And peace be upon you. What prevented you, O Ubayy, from responding to me when I called you?" He said, "O Messenger of Allah! I was in prayer." He said, "Did you not find in what Allah revealed to me, 'Respond to Allah and the Messenger when he calls you to that which gives you life'?" He said, "Yes! And I will not return, if Allah wills!" He said, "Do you want me to teach you a surah that has not been revealed in the Torah, nor in the Gospel, nor in the Psalms, nor in the Criterion like it?" He said, "Yes, O Messenger of Allah!" The Messenger of Allah, blessings and peace be upon him, said, "How do you recite in prayer?" He said, "I recite Umm al-Qur'an." The Messenger of Allah, blessings and peace be upon him, said, "By the One in Whose Hand is my soul! It has not been revealed in the Torah, nor in the Gospel, nor in the Psalms, nor in the Criterion like it. And it is seven of the oft-repeated verses and the Great Qur'an which I have been given." - This is a good and authentic hadith.

And when a person is in a state where he is very much compelled to be patient in another state, Allah, the Exalted, said, encouraging and warning: 'And know that Allah,' meaning: the One who has all greatness, 'hinders' meaning: with the fullness of His knowledge and the perfection of His power, 'between a man and his heart.' So He redirects him to what He knows of him, and he becomes, in what his state has revealed, a disbeliever, obstinate, after having been outwardly a believer, submissive. Thus he becomes one of those whom Allah knows there is no good in him and compels him to respond, but he does not persist in it. And He redirects the disbeliever after his obstinacy to faith to the utmost extent of what he sees of the ease of his guidance. So He, glorified and exalted is He, alluded to the intensity of the closeness necessary for hindering the intensity of the ability to change intentions and desires. This is an encouragement to hasten to follow the Messenger, blessings and peace be upon him, as long as the hearts are inclined towards that, out of fear of their changing.

And when he frightened them with the consequence of the situation, he warned them of the matter of the outcome and said: "And indeed, know that He, the Most High: "To Him you will be gathered" not to anyone else. He will gather the responders in the group of the believers, and the disbelievers in the count of the disbelievers, even if they refuse a single ruling; because religion does not get divided. It has been known that 'if' is not a condition, rather it is a reminder of the obligation to follow him in all that he calls to for his protection. The wisdom of bringing it is to inform that he has not left any good except that he called to it. Al-Harali said in the last part of a book of his on the principles of jurisprudence: And it has - meaning protection - two meanings: one of them is the protection of preservation, which is a meaning that arises from adhering to the ruling upon him by the past of his legislation. This is the general protection for the prophets. In this rank, the speech regarding preservation from minor sins occurs after the agreement on preservation from that which disrupts the conveying and diminishes the rank and the major sins. The reality of minor sins are the beginnings of sins that have not been completed, so their completion becomes a major sin. Based on this, a group has built the possibility of committing a prohibited act from a prophet. And all of this - even if it is from the conditions of the prophets - the truth regarding the matter of the Prophet ﷺ is that it is indeed a highness above this station.

The second meaning of infallibility is the lifting of judgment from the Prophet ﷺ by what the protector has preserved from the past of his apparent Shari'ah and by what has reached his understanding from the principles of upbringing from his Sunnah. The actions of the Prophet ﷺ are taken as a basis for rulings at every moment without regard to what has been established in the past. This is the specific infallibility of the Prophet ﷺ, the one who gathers, so there is no ruling for his actions except what his informing about the state of their occurrence conveys. The rulings are based on his actions, not that his actions follow a ruling. This is the aspect of his specific infallibility, which prevents any possibility of deviating from it. Whoever among the senior companions was inclined towards this meaning does not hesitate in any of his matters, like Abu Bakr radiyallahu anhu, and as Abdullah ibn Umar radiyallahu anhu did in his following, even in managing his mount and dyeing it with yellow and wearing the sandals of the Sabtiyyah, and similar matters of his and those who followed him in this manner. Whoever assumes a ruling against him based on his knowledge and understanding of his Shari'ah is hardly safe from falling into something that contradicts his claim, as Ubayy radiyallahu anhu ruled when he was praying while carrying out the act of prayer when he called him until he clarified to him the shortcoming of his understanding regarding Allah (p-255) in His right, meaning: by saying: 'Did you not hear Allah say: ﴿Respond to Allah and the Messenger﴾?' And like the one who said: 'Come down and make supplication for us,' he said: 'Indeed, you have a day,' and he said to him in the third or fourth: 'Come down and make supplication for us, woe to you!' So it is clear that his action is the basis of the ruling and the indication of informing, thus it is necessary to correctly follow him in all his states, either based on a clarification of the determination of the rank of the ruling, whether it is obligatory, recommended, or permissible, or based on the general following with ambiguity regarding the rank of the ruling and relying on what he ﷺ has of knowledge. The intention to follow him with ambiguity in the ruling might be more complete than acting upon what his ruling has been clarified. Ali radiyallahu anhu entered into Ihram while in Yemen, directing towards Mecca with the Ihram of the Messenger of Allah ﷺ, and it does not pertain to anything of his ﷺ regarding what occurred from him issuing a ruling and then agreeing in another matter; because the one who takes from that is due to a shortcoming in knowledge regarding his status from the knowledge of Allah's mercy and His word and His revelation to agree with the matter of Allah's Sunnah and wisdom, similar to the one who issued a fatwa regarding the expiation of every sin based on his knowledge of Allah's mercy and the enforcement of His word. Then he mentioned to him what Gabriel alayhis salam said regarding the exception of debt from what was revealed concerning the ruling of Allah's matter in His established Shari'ah and Sunnah, meaning - and Allah knows best - that whoever's jihad is correct, all his sins will be expiated, and that the stopping of the debt is based on pleasing Allah for his adversary. Thus, the informing of the expiation looks towards the outcome, and the informing of its negation looks towards the beginning. Likewise, he issued a fatwa to abandon vaccination based on the enforcement of Allah's word, and he returned them to the habit of their worldly affairs when they did not endure patience (p-256) until the word of Allah appeared over their continuous habit. Indeed, several people acted upon his first fatwa without hesitation regarding the enforcement of his ruling and its correctness, and they reaped the fruits of three years, then returned - in abundance without vaccination - to a better state than their previous habit. And no one is prevented from realizing that except for one who has not been supported to know a share of his status. So when this is clarified, every action that the Messenger of Allah ﷺ did, if it was a clarification of an obligation, is a means of salvation from Allah's punishment. And if it was teaching for closeness to Allah, it is a connection to Allah's love, as He said: ﴿Say, if you love Allah, then follow me, Allah will love you﴾ [Al-Imran: 31]. And if it is not clear to him an overall meaning from either of them, he follows it with ambiguity that suffices him from his action and elevates his intention. And what was specific to him must be shown in the matter of his specificity by a command from Allah subhanahu wa ta'ala or from him ﷺ, as He said: ﴿A privilege for you alone over the believers﴾ [Al-Ahzab: 50].