فَأَنتَ عَنهُ تَلَهّىٰ

You are neglectful of him.

EXEGESIS

Talahhā (are neglectful) is the fifth form of the Arabic verb lahā, which conveys the meaning of being distracted, diverted, or preoccupied from something important by becoming engrossed in transient or trivial pursuits, often driven by a craving for momentary gratification.^{‎[1]Muhit, 4/61.}
The fifth form usually indicates a reflexive or passive sense, suggesting that the subject is causing themselves to become distracted or is being drawn away from a focus unintentionally.

The verb is prefixed with the article ʿanhu (of him), indicating that the reproach is not just because the frowner was preoccupied, but because he specifically neglected the blind man. The emphasis lies in the misplaced prioritisation.

EXPOSITION

In Sūrat Ṣād we read in verses 21-24 how a group entered into the private chambers of Prophet David (a) and intruded upon his private time, demanding in an impolite manner that he should pass judgement regarding their argument. Despite their intrusion, Prophet David (a) politely acquiesced to their demand and listened to what they had to say, a great example of the quality of his patience and forbearance. He could have taken offence at their intrusion into his private chambers and private time. He could have dismissed them summarily; he could have taken offence at them rudely insinuating that he should not judge unjustly; and he would have been justified in all of that. Yet he displayed exceeding patience. Sūrat ʿAbasa is reminiscent of that, where God demands of the frowner that he should similarly always strive to exemplify patience, and even if someone is careless in their interruption, not to display displeasure towards a sincere believer, even if as simply as just frowning. Truly this is a high standard for believers to aspire to.

We may also note how verses 8-10 linguistically parallel the previous set of verses. Both begin with ammā man, both utilise the emphatic fa anta (you), and share similar structures overall. This invites the reader to more closely consider the two individuals being contrasted.

One of the thoughts that occurs to the reader is the question of needs and wants. The rich man wants wealth yet does not need it. The poor man only might want what he needs to get along. The rich man thinks himself independent and not in need of help, both materially and spiritually. In both cases this hubris is misplaced. It is God who provides sustenance and wealth. It is also God who provides guidance, and the rich man is in dire need of that, but because he only focuses on the material, he has blinded himself to the spiritual. This lack of sincerity also means that attention devoted to him by the frowner is useless. The needs and the wants of the rich man are not in alignment. As for the blind man, not only does he need help in getting around physically, he also needs spiritual help, not because he is internally blind, but precisely because his spiritual eyes can see and he can benefit from that. In his case his wants and needs are both aligned. As for the frowner, his want was positive and good; he wanted to guide a person to Islam. Yet the need of the situation called for directing that action towards another.

INSIGHTS FROM HADITH

1. From Imam Ali (a): ‘Indeed, the foundation of the religion, the cohesion of the Muslims, and the strength against enemies, lies with the common folk of the ummah. So let your attention be towards them and your inclination be with them.’^{‎[2]Nahj, letter 53.}
   

Note: This report highlights the importance of leaders (especially religious ones) dedicating their main focus to the common folk and prioritising the faithful amongst them.^{‎[3]Nemuneh, 26/130.}

REVIEW OF TAFSĪR LITERATURE

Shaʿrāwī draws inspiration from these verses to muse that it seems God did not want the wealthy elite to believe in Prophet Muhammad (s), so that no one should say that Islam was something that spread because of the influence of the rich and powerful in Arabia. Similarly, it was not tribal allegiance that motivated people to believe in the Prophet, as his own tribe was amongst his most vehement opponents. Rather, people believed in him despite their tribal allegiances.^{‎[4]Sharawi, pp. 16784-16785.}

[1] Muhit, 4/61.
[2] Nahj, letter 53.
[3] Nemuneh, 26/130.
[4] Sharawi, pp. 16784-16785.