Audio discussion of the summary:

https://notebooklm.google.com/notebook/569583e1-733e-4499-a9c0-3928776db7bc/audio

عَبَسَ وَتَوَلّٰٓىۙ‏ ﴿80:1﴾ اَنۡ جَآءَهُ الۡاَعۡمٰىؕ‏ ﴿80:2﴾وَمَا يُدۡرِيۡكَ لَعَلَّهٗ يَزَّكّٰٓىۙ‏ ﴿80:3﴾ اَوۡ يَذَّكَّرُ فَتَنۡفَعَهُ الذِّكۡرٰىؕ‏ ﴿80:4﴾ اَمَّا مَنِ اسۡتَغۡنٰىۙ‏﴿80:5﴾ فَاَنۡتَ لَهٗ تَصَدّٰىؕ‏ ﴿80:6﴾ وَمَا عَلَيۡكَ اَلَّا يَزَّكّٰٓىؕ‏ ﴿80:7﴾ وَاَمَّا مَنۡ جَآءَكَ يَسۡعٰىۙ‏﴿80:8﴾ وَهُوَ يَخۡشٰىۙ‏ ﴿80:9﴾ فَاَنۡتَ عَنۡهُ تَلَهّٰى​ۚ‏﴿80:10﴾ كَلَّاۤ اِنَّهَا تَذۡكِرَةٌ ۚ‏ ﴿80:11﴾ فَمَنۡ شَآءَ ذَكَرَهٗ​ۘ‏ ﴿80:12﴾ فِىۡ صُحُفٍ مُّكَرَّمَةٍۙ‏ ﴿80:13﴾مَّرۡفُوۡعَةٍ مُّطَهَّرَةٍ ۭۙ‏ ﴿80:14﴾ بِاَيۡدِىۡ سَفَرَةٍۙ‏﴿80:15﴾ كِرَامٍۢ بَرَرَةٍؕ‏ ﴿80:16﴾

(80:1) He frowned and turned away (80:2) that the blind man came to him.¹ (80:3) How could you know? Perhaps he would cleanse himself, (80:4) or he might be mindful and good counsel might avail him. (80:5) Now he who waxes indifferent, (80:6) you attend to him, (80:7) though you are not to blame if he would not cleanse himself. (80:8) But he who comes to you running, (80:9) and fears (Allah), (80:10) you pay no heed to him.² (80:11) No indeed;³this is only a Reminder.⁴ (80:12) So whoso wills may give heed to it. (80:13) It is contained in scrolls highly honoured, (80:14) most exalted and purified,⁵ (80:15) borne by the hands of scribes, (80:16) noble⁶ and purified.⁷

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Notes

1. The style of this first sentence is elegant and subtle. Although in the following sentences the Prophet (peace be upon him) has been directly addressed, which by itself shows that the act of frowning and turning aside had issued forth from him, the discourse has been opened in a manner as though it was not him but someone else who had so acted. By this style the Prophet (peace be upon him), by a subtle method, has been made to realize that it was an act unseemly for him. Had somebody familiar with his high morals witnessed it, he would have thought that it was not him but some other person who had behaved in that manner. 

The blind man referred to here implies, as we have explained in the Introduction, the well-known companion, Ibn Umm Maktum. Hafiz Ibn Abdul Barr in Al-Istiab and Hafiz Ibn Hajar in Al-Isbah have stated that he was a first cousin of the Prophet’s wife, Khadijah. His mother, Umm Maktum, and Khadijah’s father, Khuwailid, were sister and brother to each other. After one knows his relationship with the Prophet (peace be upon him), there remains no room for the doubt that he had turned away from him regarding him as a poor man having a low station in life, and attended to the high-placed people, for he was the Prophet’s (peace be upon him) brother-in-law and a man of noble birth. The reason why the Prophet (peace be upon him) had shown disregard for him is indicated by the word aama (blind man), which Allah Himself has used as the cause of the Prophet’s (peace be upon him) inattention. That is, the Prophet (peace be upon him) thought that even if a single man from among the people whom he was trying to bring to the right path, listened to him and was rightly guided, be could become a powerful means of strengthening Islam. On the contrary, Ibn Umm Maktum was a blind man, who could not prove to be so useful for Islam because of his disability as could one of the Quraish elders on becoming a Muslim. Therefore, he should not interrupt the conversation at that time; whatever he wanted to ask or learn, he could ask or learn at some later time. 

2. This is the real point which the Prophet (peace be upon him) 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 selfsufficient, 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 not, the loss would be his, the preacher would not at all be accountable for it. 

3. That is, you should never do so: do not give undue importance to those who have forgotten God and become proud of their high worldly position. The teaching of Islam is not such that it should be presented solicitously before him who spurns it, nor should a man like you try to invite these arrogant people to Islam in a way as may cause them the misunderstanding that you have a selfish motive connected with them, and that your mission would succeed only if they believed, otherwise not, whereas the fact is that the truth is as self-sufficient of them as they are of the truth. 

4. The allusion is to the Quran. 

5. Purified: free from all kinds of mixtures of false ideas and thoughts, and presenting nothing but the pure truth. There is no tinge whatever in these scrolls of the impurities with which the other religious books of the world have been polluted. They have been kept pure and secure from all kinds of human speculation and evil suggestions. 

6. This refers to the angels who were writing the scrolls of the Quran under the direct guidance of Allah, were guarding them and conveying them intact to the Prophet (peace be upon him). Two words have been used to qualify them: karim, i.e. noble, and barara, i.e. virtuous. The first word is meant to say that they are so honored and noble that it is not possible that such exalted beings would commit even the slightest dishonesty in the trust reposed in them. The second word has been used to tell that they carry out the responsibility entrusted to them of writing down the scrolls, guarding them and conveying them to the Messenger with perfect honesty and integrity. 

7. If the context in which these verses occur, is considered deeply, it becomes obvious that here the Quran has not been praised for the sake of its greatness and glory but to tell the arrogant people, who were repudiating its message with contempt, plainly: The glorious Quran is too holy and exalted a Book to be presented before you humbly with the request that you may kindly accept it if you so please. For it does not stand in need of you as you stand in need of it. If you really seek your well-being, you should clear your head of the evil thoughts and submit to its message humbly; otherwise you are not so self-sufficient of this Book as this Book is self-sufficient of you. Your treating it with scorn and contempt will not affect its glory and greatness at all, rather your own pride and arrogance will be ruined on account of it.