Surah Abasa ayat 10 Tafsir Quran 80:10

﴿فَأَنتَ عَنْهُ تَلَهَّىٰ﴾
[ عبس: 10]

80:10 From him you are distracted.

to him you pay no heed talahhā the original second tā’ of tatalahhā has been omitted that is to say from him you are distracted by other things.

you are unmindful of him and you give him little attention

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. The Prophet being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam.
While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days.
He ( Ibn Umm Maktum ) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him.
The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation.
He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man.
Thus, Allah revealed, عَبَسَ وَتَوَلَّى - أَن جَآءَهُ الاٌّعْمَى - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى ( He frowned and turned away.
Because there came to him the blind man.
And how can you know that he might become pure ) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى ( Or he might receive admonition, and the admonition might profit him ) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَى - فَأَنتَ لَهُ تَصَدَّى ( As for him who thinks himself self-sufficient.
To him you attend; ) meaning, `you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلاَّ يَزَّكَّى ( What does it matter to you if he will not become pure ) meaning, `you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَآءَكَ يَسْعَى - وَهُوَ يَخْشَى ( But as for him who came to you running.
And is afraid. ) meaning, `he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّى ( Of him you are neglectful and divert your attention to another. ) meaning, `you are too busy.' Here Allah commands His Messenger to not single anyone out with the warning.
Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old.
Then Allah will guide whomever He chooses to a path that is straight.
He has the profound wisdom and the decisive proof.
Abu Ya`la and Ibn Jarir both recorded from `A'ishah that she said about, عَبَسَ وَتَوَلَّى ( He frowned and turned away. ) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by `A'ishah.
I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلاَّ إِنَّهَا تَذْكِرَةٌ ( Nay; indeed it is an admonition. ) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class.
Qatadah and As-Suddi both said, كَلاَّ إِنَّهَا تَذْكِرَةٌ ( Nay; indeed it is an admonition. ) "This means the Qur'an." فَمَن شَآءَ ذَكَرَهُ ( So, whoever wills, let him pay attention to Him (it ).) meaning, so whoever wills, he remembers Allah in all of his affairs.
The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it.
Allah said: فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ ( In Records held in honor, exalted, purified. ) meaning, this Surah or this admonition.
Both meanings are connected to each other.
Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ ( exalted ) meaning, elevated in status. مُّطَهَّرَةٍ ( purified ) meaning, from impurity, additions and deficiency.
Concerning Allah's statement, بِأَيْدِى سَفَرَةٍ ( In the hands of ambassadors (Safarah ),) Ibn `Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah ( ambassadors ) refers to the angels.
They travel around rectifying matters between themselves.
The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ ( Honorable and obedient. ) meaning, they are noble, handsome, and honorable in their creation.
Their character and their deeds are righteous, pure and perfect.
Here it should be noted that it is necessary for one who carries the Qur'an ( i.e., the angel ) to be following righteousness and guidance.
Imam Ahmad recorded from `A'ishah that the Messenger of Allah ﷺ said,
«الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَان»
( He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards. ) This Hadith was reported by the group.

(80:10) you pay no heed to him. *2

From him you are distracted. meaning

*2) This is the real point which the Holy Prophet ( upon whom be peace ) had overlooked in the preaching of Islam on that occasion, and for teaching him the same Allah first reproved him on his treatment of Ibn Umm Maktum, and then ' told him what really deserved to occupy his attention as preacher of the Truth and what did not.
There is a man whose apparent state clearly shows that he is a seeker after truth: he fears lest he should follow falsehood and invite Allah's wrath; therefore, he comes all the way in search of the knowledge of the true faith.
There is another man, whose attitude clearly reflects that he has no desire for the truth; rather on the contrary, he regards himself as self-sufficient, having no desire to be guided to the right way.
Between these two kinds of men one should not see whose becoming a Muslim would be of greater use for Islam and whose becoming a believer could not be of any use in its propagation.
But one should see as to who was inclined to accept the guidance and reform himself, and who was least interested in this precious bargain.
The first kind of man, whether he is blind, lame, crippled.
or an indigent mendicant, who might apparently seem incapable of rendering any useful service in the propagation of Islam, is in any case a .valuable man for the preacher to the Truth.
To him therefore he should attend, for the real object of this invitation is to reform the people, and the apparent state of the person shows that if he was instructed he would accept guidance.
As for the other kind of man, the preacher has no need to pursue him, no matter how influential he is in society.
For his attitude and conduct openly proclaim that he has no desire for reform; therefore, any effort made to reform him would be mere waste of time.
If he has no desire to reform himself, he may nor the loss would be his, the preacher would not at all be accountable for it.

 

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. The Prophet being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam.
While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days.
He ( Ibn Umm Maktum ) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him.
The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation.
He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man.
Thus, Allah revealed, عَبَسَ وَتَوَلَّى - أَن جَآءَهُ الاٌّعْمَى - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى ( He frowned and turned away.
Because there came to him the blind man.
And how can you know that he might become pure ) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى ( Or he might receive admonition, and the admonition might profit him ) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَى - فَأَنتَ لَهُ تَصَدَّى ( As for him who thinks himself self-sufficient.
To him you attend; ) meaning, `you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلاَّ يَزَّكَّى ( What does it matter to you if he will not become pure ) meaning, `you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَآءَكَ يَسْعَى - وَهُوَ يَخْشَى ( But as for him who came to you running.
And is afraid. ) meaning, `he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّى ( Of him you are neglectful and divert your attention to another. ) meaning, `you are too busy.' Here Allah commands His Messenger to not single anyone out with the warning.
Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old.
Then Allah will guide whomever He chooses to a path that is straight.
He has the profound wisdom and the decisive proof.
Abu Ya`la and Ibn Jarir both recorded from `A'ishah that she said about, عَبَسَ وَتَوَلَّى ( He frowned and turned away. ) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by `A'ishah.
I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلاَّ إِنَّهَا تَذْكِرَةٌ ( Nay; indeed it is an admonition. ) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class.
Qatadah and As-Suddi both said, كَلاَّ إِنَّهَا تَذْكِرَةٌ ( Nay; indeed it is an admonition. ) "This means the Qur'an." فَمَن شَآءَ ذَكَرَهُ ( So, whoever wills, let him pay attention to Him (it ).) meaning, so whoever wills, he remembers Allah in all of his affairs.
The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it.
Allah said: فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ ( In Records held in honor, exalted, purified. ) meaning, this Surah or this admonition.
Both meanings are connected to each other.
Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ ( exalted ) meaning, elevated in status. مُّطَهَّرَةٍ ( purified ) meaning, from impurity, additions and deficiency.
Concerning Allah's statement, بِأَيْدِى سَفَرَةٍ ( In the hands of ambassadors (Safarah ),) Ibn `Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah ( ambassadors ) refers to the angels.
They travel around rectifying matters between themselves.
The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ ( Honorable and obedient. ) meaning, they are noble, handsome, and honorable in their creation.
Their character and their deeds are righteous, pure and perfect.
Here it should be noted that it is necessary for one who carries the Qur'an ( i.e., the angel ) to be following righteousness and guidance.
Imam Ahmad recorded from `A'ishah that the Messenger of Allah ﷺ said, «الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَان» ( He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards. ) This Hadith was reported by the group.

( From him thou ) O Muhammad ( art distracted ) being busy with those three men.

Of him you are neglectful and divert your attention to another,

Page 585 English transliteration