فَأَنتَ عَنْهُ تَلَهَّىٰ (10)
(80:10) you pay no heed to him. *2
*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.