َ أَرَأَيْتَ الَّذِي يَنْهَى ﴿۹﴾ عَبْدًا إِذَا صَلَّى ﴿۱۰﴾ أَرَأَيْتَ إِنْ كَانَ عَلَى الْهُدَى ﴿۱۱﴾ أَوْ أَمَرَ بِالتَّقْوَى ﴿۱۲﴾

﴾9﴿ Ara-aital lazee yanhaa
﴾10﴿ Abdan iza sallaa
﴾11﴿ Ara-aita in kana 'alal hudaa
﴾12﴿ Au amara bit taqwaa

﴾9﴿ Do you not see the one who forbids
﴾10﴿ A servant when he prays
﴾11﴿ Do you see if he is upon guidance
﴾12﴿ Or does he enjoin righteousness

[9,10] This verse mentions another evil trait of the denier.
A servant—this refers to the Prophet (May Allah bless him and give him peace), because Abu Jahl used to prevent him from praying. The word is indefinite (‘abdan) for two reasons: either to magnify his status—meaning a servant of great rank—or to generalize, meaning it applies to anyone who is prevented from prayer and obedience.
When he prays—this refers to ṣalāh (prayer), but the central pillar in it is the recitation of the Qur’an, which was the main point of opposition from the polytheists. Thus, they tried to prevent it.
Even today, ignorant people try to stop the monotheists from praying in mosques and reciting the Qur’an.
[11,12] These are the qualities of the one who calls to the Qur’an, and this serves as an admonition to the one who tries to prevent him.
Upon guidance or enjoins righteousness—meaning, the Prophet (May Allah bless him and give him peace) is not free of either of these states; rather, both are combined in him. He himself is firmly upon guidance, and he calls others to piety (taqwā).