Moreover, the line he quoted is a statement about someone who addressed another. He says:

“You would have made yourself heard, had the one you called been alive.”

This is like His words:

“Indeed, those who disbelieve—it is all the same to them whether you warn them or do not warn them—they will not believe.”

And His words:

“Indeed, you cannot make the dead hear, nor can you make the deaf hear the call when they turn their backs and retreat.”

And His words:

“Say, ‘I warn you only by revelation.’ But the deaf do not hear the call when they are warned.”

These passages accord with the meaning of the poetic line: it is a statement concerning a particular case. The command to warn, however, is unrestricted and general. Even if it were restricted, believers would have a stronger claim to being singled out, as He says:

“So remind with the Quran those who fear My warning.”

And He says:

“And remind, for the reminder benefits the believers.”

The command is not confined to those who do not listen. How could it be, when He says immediately afterwards:

“He who fears will take heed.”

“But the most wretched will avoid it.”

The one who fears is among those whom He commanded him to remind, and he benefits from the reminder. How, then, can the sole purpose of this conditional clause be to censure those who do not listen?

As for someone saying, “Speak to so-and-so and admonish him, if he will listen to you,” people use this and similar expressions concerning someone whom they think will not accept what is said, but whom they nevertheless hope will accept it. They intend to rebuke him if he rejects it, not if he accepts it. Thus they say:

“Speak to him, if he will listen to you,” and “Speak to him, if he will accept it,” and “Advise him, if