لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4).

In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1

(1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani)

On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection

An Important Qur’ anic Principle of Teaching and Preaching

On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith.

Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle:

بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی

'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful.

As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better.

The following verses clarify the principles more elaborately:

أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6).

In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you.

Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus: