the person commanded to do it. A group of later followers of the imams agreed with them on this. They followed the approach of the speculative theologians—Abū al-Hasan al-Ash‘arī and others—in matters of divine decree, thus championing the position of Jahm and the Jabriyyah.

The third point:

His words “the reminder” encompass both taking heed and giving a reminder. For He says:

“So remind, if the reminder benefits.”

This must therefore include the Prophet’s act of reminding. Then He says:

“Whoever fears Allah will take heed,”

“But the most wretched will avoid it.”

What the most wretched avoids is what the one who fears Allah does: taking heed. Thus, the pronoun referring to the reminder here encompasses taking heed. Otherwise, no one has avoided the mere act of reminding through which the proof was established.

However, avoiding it may mean that he did not listen or pay attention to it, as He says:

“Do not listen to this Quran, and make noise during its recitation.”

The proof was established by the presence of the Messenger conveying the message and their ability to listen and reflect, not by their actually listening. Among the disbelievers are those who avoided listening to the Quran and chose something else instead, just as many Muslims avoid listening to the statements of the People of the Book and others. They benefit only when they are reminded and then take heed, as He says:

“Whoever fears Allah will take heed.”

Thus, when He says:

“So remind, if the reminder benefits,”

“the reminder” may mean the very act of