The call to the truth has two aspects. One is that the call is attributed to the truth. Mahmoud said: "It has two aspects: one is that the call is attributed to the truth ... etc." Ahmad said: "A portion of the doctrine of the Mu'tazila was hidden under the interpretation of the first aspect in a way that is concise. It is a wide stone from the kindness of Allah and His response to the supplications of His servants, and it is obligatory to care for interests. The meaning of attributing the call to the truth is its association with the interest, and the veil has been lifted, and it has become clear that Allah, glorified and exalted is He, does not justify His actions, nor does His response depend on the mentioned condition. Our aim is to awaken the readers to these matters from a state of heedlessness that leads them to innovation and misguidance. And Allah is the Grantor of success." The truth, which is the opposite of falsehood, is like how the word is attributed to it in your saying: the word of truth, indicating that the call is associated with the truth and is specific to it, and that it is free from falsehood. The meaning is that Allah, the Exalted, is called upon, and He responds to the call, and He grants the supplicant what he asks for if it is beneficial for him. Thus, the call is associated with the truth, as it is deserving to be directed to Him due to the benefit and usefulness in calling upon Him, unlike what does not benefit or yield any result when called upon. The second aspect is that it is attributed to the truth, which is Allah, the Mighty and Majestic, meaning: the call of the one who is called upon, the truth, who hears and responds.

And from Al-Hasan: the truth is Allah, and every supplication to Him is a call to the truth. If you ask: what is the connection of these two descriptions with what preceded? I say: As for the story of Irbad, it is evident, because his being struck by lightning is impossible from Allah and is a plot against him from where he did not perceive. The Messenger of Allah, blessings and peace be upon him, prayed against him and his companion, saying: "O Allah, cause them to sink by whatever You wish," and it was answered regarding them. Thus, the call was a call to the truth. As for the first, it is a threat to the disbelievers for their argument against the Messenger of Allah regarding the impossibility of their situation, and the response to the supplication of the Messenger of Allah, blessings and peace be upon him, when he prayed against them. And those who call upon other than Allah, their deities whom the disbelievers call upon besides Allah, do not respond to them with anything from their requests except like one who stretches out his hands for water, asking it to reach his mouth. Water is inanimate and does not perceive the stretching of his hands or his thirst and need for it, nor can it respond to his call and reach his mouth. Likewise, what they call upon is inanimate and does not sense their supplication, nor can it respond to them or provide them with benefit. It was said: They were likened in the little usefulness of their supplications to their deities to one who wanted to scoop water with his hands to drink it, so he spread them out, spreading his fingers, but his hands received nothing from it, and he did not attain his request of drinking.

And it was recited: "You call upon," with a 'taa'. "Like one who stretches out his hands," with a tanween, except in misguidance, as there is no benefit in it, because if they called upon Allah, He would not respond to them, and if they called upon the deities, they would not be able to respond to them.