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كَلَّا إِنَّهُ كَانَ لِآيَاتِنَا عَنِيداً

Kalla innahu kana liayatina AAaneedan

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Yoruba Translation

Hausa Translation

Faufau! Lalle ne, shĩ yã kasance, ga ãyõyinMu, mai tsaurin kai.

By no means! For to Our Signs he has been refractory!
By no means! surely he offers opposition to Our communications.
Nay! For lo! he hath been stubborn to Our revelations.

Asbabu n-Nuzuul (Occasions of Revelation)

(Leave Me (to deal) with him whom I created lonelyナ) [74:11-24]. Abuメl-Qasim al-Hudhami informed us>
Muhammad ibn Abd Allah ibn Nuaym Muhammad ibn Ali al-Saghani> Ishaq ibn Ibrahim al-Dabari> Abd al-Razzaq> Mamar> Ayyub al-Sikhtiyyani> Ikrimah> Ibn Abbas who related that al-Walid ibn al-Mughirah went to the Prophet, Allah bless him and give him peace, who read the Qurメan to him and it seemed as if his heart softened to it.
Abu Jahl heard of this. He went to him and said: モO uncle, your clan want to collect money to give it to you, for you went to Muhammad exposing yourself to his messageヤ. He said: モThe Quraysh know well that I am among its wealthiestヤ. Abu Jahl said: モThen say something about him which will let your people know that you condemn and dislike himヤ. He said: モBut what shall I say? By Allah, there is not a man among you who is more knowledgeable about poetry and its composition than me. By Allah, what he says does not resemble any poetry. By Allah, the speech which he utters is sweet and graceful, fruitful at the top, copious at the bottom; it has the upper hand and nothing has the upper hand over it.
But let me think about what I shall say about it. Then he said [as reported by the Qurメan] (This is naught else than magic from of old) [74:24], which he simply learnt from othersヤ. Allah, exalted is He, then revealed (Leave Me (to deal) with him whom I created lonelyナ), and the other verses which follows it. Mujahid said: モAl-Walid ibn al-Mughirah was in the habit of visiting the Prophet, Allah bless him and give him peace, and Abu Bakr so much so that the Quraysh thought he was going to embrace Islam.
Abu Jahl then said to him: The Quraysh claim that you visit Muhammad and Ibn Abi Quhafah to share food with themメ. Al-Walid said to the Quraysh: You are people of noble lineages and sound minds, but you claim that Muhammad is mad. Have you ever seen him seized by a bout of madness?メ They said: No!メ He said: And you claim that he is a soothsayer; have you ever seen him soothsaying?メ They said: No!メ He said: You claim that he is a poet; have you ever heard him utter poetry?メ They said: No!メ He said: You claim that he is a liar; have you ever caught him lying?メ They said: No!メ The Quraysh said to al-Walid: What is he, then?メ He thought for a while, looked and frowned and then said: He is nothing but a sorcererメ, hence Allahメs saying (For lo! he did consider; then he plannedナ) [74:12] up to His saying (This is naught else than magic from of old)ヤ.

ثُمَّ يَطْمَعُ أَنْ أَزِيدَ ﴿١٥﴾

كَلَّا إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا ﴿١٦﴾

After all that he desires that I should give more.

Nay! Verily, he has been opposing Our Ayat.

meaning, obstinate.

This refers to his ungratefulness for his blessings after knowing (these blessings).

أي معاندا وهو الكفر على نعمه بعد العلم .

"كلا" لا أزيده على ذلك "إنه كان لآياتنا" القرآن "عنيدا" معاندا

" كلا " أي ليس يكون ذلك مع كفره بالنعم . و " كلا " قطع للرجاء عما كان يطمع فيه من الزيادة ; فيكون متصلا بالكلام الأول . وقيل : " كلا " بمعنى حقا ويكون ابتداء " إنه " يعني الوليد " كان لآياتنا عنيدا " أي معاندا للنبي صلى الله عليه وسلم وما جاء به ; يقال : عاند فهو عنيد مثل جالس فهو جليس ; قاله مجاهد . وعند يعند بالكسر أي خالف ورد الحق وهو يعرفه فهو عنيد وعاند . والعاند : البعير الذي يحور عن الطريق ويعدل عن القصد والجمع عند مثل راكع وركع ; وأنشد أبو عبيدة قول الحارثي : إذا ركبت فاجعلاني وسطا إني كبير لا أطيق العندا وقال أبو صالح : " عنيدا " معناه مباعدا ; قال الشاعر : أرانا على حال تفرق بيننا نوى غربة إن الفراق عنود قتادة : جاحدا . مقاتل : معرضا . ابن عباس : جحودا . وقيل : إنه المجاهر بعدوانه . وعن مجاهد أيضا قال : مجانبا للحق معاندا له معرضا عنه . والمعنى كله متقارب . والعرب تقول : عند الرجل إذا عتا وجاوز قدره . والعنود من الإبل : الذي لا يخالط الإبل , إنما هو في ناحية . ورجل عنود إذا كان يحل وحده لا يخالط الناس والعنيد من التجبر . وعرق عاند : إذا لم يرقأ دمه . كل هذا قياس واحد وقد مضى في سورة " إبراهيم " . وجمع العنيد عند , مثل رغيف ورغف .

I'raab - grammatical analysis of the Qur'an

«كَلَّا إِنَّهُ» حرف ردع وزجر وإن واسمها و«كانَ» ماض ناقص اسمه مستتر و«لِآياتِنا» متعلقان بما بعدهما و«عَنِيداً» خبر كان والجملة الفعلية خبر إن والجملة الاسمية مستأنفة لا محل لها