Produce One Chapter Like It by Hamza Andrea Tzortzis

The 108th chapter, Al-Kawthar, like all the other chapters in the Qur’ān has an abundance of linguistic and literary features. According to many scholars and academics, the Qur’ān has a greater use of literary and linguistic devices and features than any other text, past or present.25

Below are some examples of how chapter Al-Kawthar achieves this. The list below is not exhaustive, however, it provides compelling evidence to substantiate the miraculous inimitability of this chapter.

1. Emphasis.

ِإَّن [Indeed/Surely] ِإَّن Theِ is the emphatic particle with the semantic implication of ‘certainty’, ‘indeed’, and ‘surely’.26 This particle contributes to the first line’s emphasis that it is without a doubt that the One who owns and has power over everything has given you the abundance. Starting the chapter with this particle also serves as an exclamatory device to excite the attention of the listener or reader. With this in mind the use of إِ نَّ has the effect of “Hey! Unquestionably, the One who has full power and ownership over all things has given you the abundance.” (See points 2 to 8).

2. Choice of Pronoun.

ِإنَّا [Indeed/Surely, We] The first-person plural is used which suggests the magnificence of Lordship, majesty and ability.27 It indicates power, certainty, ability, greater quantity and it can be used to stress status and greatness. This is an apt choice of pronoun because it refers to power and ability.

This adds to the verse’s persuasive force, because it is affirming that God, who is powerful and able to do all things has given the Prophet Muhammadصلى الله عليه وسلمthe abundance. Combined with the previous point (see point 1), the effect is “Hey! Unquestionably, the majestic, powerful creator, who has power over all things and who is the master and owner of everything has given you the abundance.” (See points 3 to 8).

3. Word Choice.

َأْعطَ ْينَا َك [We have given you] أَ,ْعطَي word The in comparison to similar words, is more apt due to some subtle, conceptual differences. The Qur’ānic choice indicates to hand over a thing that someone owns with one’s own hand and that it is coming from someone most excellent in giving.28 Other words of similar meanings, not used in this chapter, do not provide these additional subtleties. In the context of the objective of consoling the Prophetصلى الله عليه وسلم, this choice of word is precise as it strengthens the sentence emphasising the surety of giving, ability, greatness, power and intimacy (see point 10).

4. Past Tense.

aʿṭaynāka [We have given you] ْعطَي word The أَ has been used in the past tense which indicates that is has already happened, thus making it definitive.29 In other words, it is of absolute certainty that the Prophetصلى الله عليه وسلمi going to receive Al-Kawthar that it has been articulated as if it has already happened.

Interestingly, use of tense makes sense of Divine predetermination. The above semantically oriented use of tense accentuates the meaning of surety, power and greatness. It also expresses the certainty of a promise, in this case the Prophetصلى الله عليه وسلمwill have Al-Kawthar—a river in paradise and all that is good (see points 6 and 7).

5. Plural.

َأْعطَ ْينَا َك [We have given you] ْعطَ ْينَا word The أَ is in the first-person plural form. This further highlights, as mentioned in the previous points, ability, majesty and power (see point 2). This emphasis of power and majesty further accentuates the intended meaning of the verse and chapter as a whole; to console the Prophetصلى الله عليه وسلمand to emphasise that it is without any doubt that he has been given the abundance.

6. Word Choice.

َالَكْوثَر [Al-Kawthar/The abundance] This word Al-Kawthar has many layers of meaning, with a multitude of semantic implications that enhance the communicative effectiveness of the verse. According to the Prophet’sصلى الله عليه وسلم teaching, Al-Kawthar refers to the river in paradise with an abundance of good in it:

“It is a river that God, the Mighty and Exalted, promised me. There is an abundance of good in it. It is a fount that my community will gather by on the Day of Standing [the Day of Judgement].”30.

12th century Qur’ānic exegete and polymath Fakhruddīn Al-Rāzī postulates that the word Al-Kawthar, in addition to meaning a great river in paradise and a bequeathing of a great abundance, can also mean Prophet Muhammad’sصلى الله عليه وسلمspiritual progeny.31 In other words his nation (ummah), until the Day of Resurrection. This is indicated by the Qur’ān in Chapter Al-Ahzab, where God says, “The Prophet is worthier as a guardian of the believers than they are of themselves.”32 From this perspective, the spiritual progeny of the Prophetصلى الله عليه وسلمi s a million times more than his detractors, and his community love him more than they love their own parents.33.

Linguistically, Al-Kawthar signifies plentiful, multitude, overflowing, rich, unstinting and unending. The triliteral root for this word are the letters kāf-thā-rā (ر ث ك(. This root has the following meanings:

“to increase in number, to outnumber, to happen frequently; to show pride in wealth and/or children; to be rich, plentiful, abundance; river.”34

Other derivations of this root include:

● Kathura: to be or become a lot, many, much, numerous.

● Kaththara: to cause increase in number, or to multiply.

● Akthara: to do something in great quantities or frequently; to cause something to increase or multiply.

● Kathratun: multiplicity, abundance, multitude.

● Akthar: more than.35.

Classical exegete Ibn Kathīr, citing Ibn ‘Abbās, mentions that Al-Kawthar denotes an abundant goodness, which includes the river in paradise.36 Ibn Kathīr justifies this view by asserting that the word Al-Kawthar “comes from the word kathrah (abundance) and it (Al-Kawthar)

linguistically means an abundance of goodness. So from this goodness is the river (in Paradise).”37.

Imām Al-Qāsimi echoes this view by postulating that the word Al-Kawthar refers to all the good in both this life and the afterlife, which God blessed Prophet Muhammadصلى الله عليه وسلمwith. He cites Sa’īd b. Jubair, the famous pious predecessor, who states:

“Al-Kawthar is all the great goodness God blessed to Muhammadصلى الله عليه وسلم. “A man asked: “We heard that Al-Kawthar is a river in Paradise.” Sa’īd b. Jubair replied: “That is just one, amongst many, of the great goodness that God blessed Muhammadصلى الله عليه وسلمwith.”38

In summary, Al-Kawthar is a perfectly selected word that conveys the meaning of perpetual abundance of all that is good (see points 7 and 8). This word, in the context of this chapter, cannot be replaced by any other word.

7. Comprehensiveness and Perpetuity.

َالَكْوثَر [Al-Kawthar/The abundance] The word Al-Kawthar is prefixed with the definitive article ال. One of the meanings of the definite article includes denoting the entire class of something. Since Al-Kawthar is not denoting a specific thing, the entire class is to be inferred. This has the semantic implication of “the abundance of that is good”. Al-Rāzī maintains that the inclusion of the الfacilitates a “comprehensive meaning” and conveys “the most complete abundance.”39

From a morphological perspective, the use of the و within the main triliteral root emphasises the semantic implication of the overall meaning of the verse. The و implies intensity and perpetuity. This denotes that the abundance of good that has been given is perpetual, ongoing.

8. Word Arrangement.

َالَكْوثَر [Al-Kawthar/The abundance] The word Al-Kawthar is an attribute denoting plentiful or abundance. However, this word has been aptly placed at the end of the verse with no adjective after to be attributed to it. This, as Al-Rāzī’s argues, linguistically facilitates the desire meanings of vagueness, inclusivity, and encompassment; to indicate that it refers to all that is good.40 If God had bestowed one thing in great multitude then that would have been mentioned. However, nothing is specified after the word Al-Kawthar, which indicates everything or many things, and in this context, implying that the Prophetصلى الله عليه وسلمhas been given an abundance of everything that is good.

9. Conceptual Relatedness (intertextuality).

[So to pray to your Lord and sacrifice] The ‘fa’ (ف (particle, meaning ‘so’, is causative.41 This indicates bidding and a recommendation to the Prophetصلى الله عليه وسلمto be thankful for the abundance he has been given. This conceptually relates to tawḥīd (affirming the oneness of God). The oneness of God is the central theme of the Qur’ān which permeates every chapter. The Arabs at the time of revelation would worship, pray and sacrifice to ‘deities’ other than God. Therefore this statement is not only logical and rational, i.e. to be thankful as a result of being the beneficiary of abundant good, it also serves as a way to illustrate the difference between the Prophetصلى الله عليه وسلمand polytheists who would worship and offer sacrifices to idols. This chapter thematically coheres with a major theme in the Qur’ān, affirming the oneness of God. However, there are verses that specifically relate to this chapter, these include:

“Say, ‘My prayers and sacrifice, my life and death, are all for God, Lord of all the Worlds; He has no partner. This is what I am commanded, and I am the first to devote myself to Him.’”42

“And do not eat anything over which God’s name has not been pronounced, for that is breaking the law. The evil ones incite their followers to argue with you: if you listen to them, you too will become idolaters.”43.

Notwithstanding the interrelatedness of the verses, another effect of ف serves to connect the abundance given to the Prophetصلى الله عليه وسلمto the advice that he should focus on his Lord and become indifferent to the hate and denigration expressed by his enemies. Focussing on gratitude and the expression of that gratitude (worship) is a way of helping the Prophetصلى الله عليه وسلمmove from a potential state of hurt to one of contentment.

Considering the above, it is evident that Al-Kawthar conceptually relates to other verses, chapters, and themes within the Qur’ān. This feature from a linguistics point of view is called thematic intertextuality.

10. Choice of Noun.

َربِّك [Your Lord] The noun Rabb, Lord, has been used instead of “Creator” or “Allāh”. Rabb has specific semantic implications. The root for the noun rabb is rā-bā-bā (ب ب ر (and it refers to the following meanings:

“master, lord, owner, guardian, to have possessions; to be characteristic of; to pamper; to raise, to educate.”44

According to classical scholar Al-Bayḍāwī, the noun is related to tarbiya, that has the associated meanings of nurturing, and to develop something to perfection: 45

This noun is perfectly placed to enhance the overall meaning of the chapter. It facilitates the following semantic implication, “Your Lord who possesses, has power over, and owns everything, is giving you the abundance, which includes elevating and raising your status.” Although the name Allāh could have been used—because it does include the above meanings (as well as the meanings of all of God’s names and attributes)—it would not be specific enough.

Rabb has the specific meaning required to emphasise ownership, power, ability, nurturing, etc.

11. Grammatical Shift: Iltifāt.

ِإإنَّا ...ِ َربِّك ِ [Indeed We… your Lord].

Grammatical shifts are an effective rhetorical strategy that are richly and diversely employed by the Qur’ānic text. Known as iltifāt in Arabic, it is an accepted, well-researched part of Arabic rhetoric.46 This literary device enhances the text’s expression and one can find references to it in the books of Arabic rhetoric by Al-Athīr, Suyūṭī and Zarkashī.47

These grammatical shifts include change in person, change in number, change in addressee, change in tense, change in case marker, using a noun in place of a pronoun and many other changes.48 The main functions of these shifts include the changing of emphasis, alerting the reader to a particular matter, and enhancing the style of the text.49 Its effects include creating variation and difference in a text to generate rhythm and flow, and to maintain the listener’s attention in a dramatic way.50.

In Al-Kawthar, there is a change from the first-person plural “We” to the second person “…your Lord”. This change is not an abrupt shift; it is calculated and highlights the intimate relationship between God and Prophet Muhammadصلى الله عليه وسلم. In the first verse the use of “We” is used, this emphasises the majesty, power and ability of God. This choice of personal pronoun calls attention to the fact that God has the power and ability to grant Prophet Muhammadصلى الله عليه وسلم “…The Abundance”. All of which are ideas expressed in the first verse. In the second verse, it shifts to the second person, “your Lord”. This has been done to emphasise intimacy, closeness and love; the phrase has a range of meanings that imply master, provider, and the one that nurtures. This is an apt use of language, as the concepts in the same verse are about prayer, sacrifice and worship: “So pray to your Lord and sacrifice”. Furthermore, the purpose of this chapter is also to console Prophet Muhammadصلى الله عليه وسلم, using such intimate language enhances the psycholinguistic effect.

The Qur’ān uses this feature in such a way that conforms to the theme of the text, while enhancing the impact of the message it conveys. It is not surprising that in his book, Discovering the Qur’an: A Contemporary Approach to a Veiled Text, Professor Neal Robinson concludes that the grammatical shifts used in the Qur’an, “…are a very effective rhetorical device.”51

12. Word Choice.

[Sacrifice] This word is from the triliteral root nā-ḥā-rā (ر ح ن(, and it has the following meanings:

“chest, the upper part of the chest, the throat, to slaughter; to strive; to pour down heavily.”52

This word is multi-layered. The first layer of meaning is that it can refer to the sacrifice of an animal. The second is to stand in prayer. The third is to raise one’s hand in prayer reciting the takbīr (‘God is greater’). This word is apt in conveying the meaning of sacrifice as it has layers of meanings that are most appropriate for the ideas and concepts that are trying to be delivered in this chapter. Surely, it is only out of God’s greatness that Al-Kawthar is given to the Prophet صلى الله عليه وسلمand it should be received with gratitude and sacrifice, which are manifested in Islam via sacrificing animals, prayer, and proclaiming and reflecting on God’s names (dhikr).

13. Emphasis.

[Indeed/surely] The emphatic particle is used to emphasise who is truly and unquestionably cut off. This highlights and accentuates that it is the enemies of the Prophetصلى الله عليه وسلمthat are the one’s who are truly cut off (see points 14 to 17).

14. Your hater.

[Your hater] The word shāni-aka is derived from the triliteral root shīn-nūn-hamza (أ ن ش (which has the meaning of “To hate, to abhor… hatred; ugliness; evil-doers.”53 The word also denotes “hatred mixed with enmity and evilness of disposition.”54.

This is an apt choice of word. When someone hates another person they can hate for justified or unjustified reasons. Anyone who hates the Prophetصلى الله عليه وسلم, who is the best human being to have walked on earth, will never hate for justified reasons. The hater will hate because they are evil and have ugly characteristics. The word shāni-aka not only refers to hatred, it denotes someone who is evil. Alternative words for hate would not carry such a meaning. For instance, the word karraha coming from the root kāf-rā-hā (ه ر ك(, means to “to cause to be hated, loathed, disliked”.55 This word does not have the additional meaning that this hatred comes from an evil person or is driven by ugly characteristics.56 This is why it can be argued, that the Qur’ān uses this word in the context of believers hating the rejection of the truth and evil: “He has made disbelief, mischief, and disobedience hateful to you.”57 The Qur’ān would not, in this context, describe believers as harbouring a type of hatred driven by evil characteristics.

15. Word Choice.

[cut off] The use of the word al-abtar (cut off), is most suitable as it was a word used by the enemies of the Prophetصلى الله عليه وسلمagainst him. Its triliteral root is bā-tā-rā (and it refers to the following meanings: “he cut, or cut off, a thing before it was complete; or he cut, or cut off, in any manner; or he cut off (a tail or the like, entirely, or utterly)”.58.

The word in the context of the chapter implies “destitute, one [whose bloodline is] cut off, one with no male descendants”59 and “he made him to become cut off without offspring or progeny”.60 Linguistically it also relates to “suffering loss”, “anything cut off” and “anything cut off from good and prosperity”.61.

The word with the definite article, the preceding pronoun, and its placement at the end of the verse emphatically indicate that in reality, it is the enemies of the Prophetصلى الله عليه وسلمwho are the ones who truly are cut off. They have been completely cut from any good and acquired great loss (see points 15 to 17). This is also accentuated by the preceding two verses which are an intense, emphatic use of language to show that all good has been given to the Prophetصلى الله عليه وسلم. The contrast between the word Al-Kawthar and abtar emphasises the idea that the haters of the Prophetصلى الله عليه وسلمare cut off from all that is good.

16. Choice of Particle: Confinement/Exclusivity.

[…that is cut off] The definite article, alif lam ( after the pronoun huwa)

ُdenotes confinement and exclusivity. The use of the definite article may designate either definition, by referring to a specific person or thing, or it may designate generality. In the context of this verse, it designates a specific person or thing. In this case, it is the enemies of the Prophetصلى الله عليه وسلمthat are truly cut off.62 The effect here is that it is the enemies, and not the Prophetصلى الله عليه وسلم, who are really cut off.

17. Emphasis with the Pronoun [he is cut off] The Qur’ān uses third person masculine singular personal pronoun, meaning “he (is)”. This further emphasises that the specific person who hates the Prophetصلى الله عليه وسلمis cut off. In Arabic, you can emphasise a noun by adding a personal pronoun. The Qur’ān adds to present the following meaning: “Indeed, your hater, he is cut off.” Without the the meaning would be less emphatic: “Indeed, your hater is cut off.”.

18. Word Arrangement.

[Indeed your enemy is cut off] This return of insult is not merely done as a form of ‘tit for tat’ rather it is eloquently arranged as the last word used in the chapter to stress the meaning. The effect is that it is they who are really cut off as the word l-abtaru is placed right at the end of the chapter to allude to this fact.

There are no words after l-abtaru, just like there is no goodness for one who is truly cut off.

19. Specificity and Generality, The chapter does not mention the one who insulted the Prophetصلى الله عليه وسلمby name. Therefore, it applies and to anyone who attempts to denigrate the Prophetصلى الله عليه وسلم. The chapter does not mention any particular details of who the enemy is; so, in this sense it is both specific (to the one who insulted the Prophetصلى الله عليه وسلم (and general (to all those who insulted the Prophetصلى الله عليه any manner), as Al-Rāzī states, “it mentions him only by description, not by name, so to be inclusive of anyone like him who plots against the true religion.”63.

20. Semantically Oriented Repetition & Rhythm.

The Qur’ān has been described as an “inimitable symphony” whose rhythm moves “men to tears and ecstasy”.64 The Qur’ān not only selects the most apt words and phrases, but also achieves a unique sound within a unique literary structure. The repetition of the second person of ka (كَ’) ( you’ x 3) is singling out, focusing on and making exclusive the Prophetصلى الله عليه وسلم. The emphasis is a stylistic move to fortify and strengthen the Prophetصلى الله عليه وسلم. The consistent use of the second person establishes continuity in the verse and generates rhythm. The rhythm generated by the repetitive use of the ka (كَ ( is semantically oriented, as the emphatic use of the second person, to exclusively console the Prophetصلى الله عليه وسلم, is responsible for the rhythm.

21. Rhyme.

The words that are responsible for the chapter’s rhyme are L-kawthara, Wa-in’ḥar and L-abtaru.

Reciting and pronouncing these words with tajwīd, which refers to the science of correct pronunciation and recitation of the Qur’ān, produces the following rhyme:

● …thar.

● …har.

● …tar.

22. Semantically Oriented Rhyme.

From the previous point, it is clear that this chapter has a rhyme. However, when someone wants a poem or a work of prose to have a rhyming scheme there is usually a playoff between meaning and rhyme. A semantically optimal word may be sacrificed for a word that is less appropriate in order for the literary construction to rhyme. What is fascinating is that this chapter does not only have a rhyme, its rhyme is created with the most relevant and apt words (see points 3 to 8, 12, and 15 to 18). Furthermore, the words used are only used once in the chapter and they are not used anywhere else in the Qur’ān (see point 25).

23. Prophesy.

An interesting observation of this chapter is that it also is factual and accurate. At the time when this chapter was revealed the Prophetصلى الله عليه وسلمwas in one of the lowest points in his life. His enemies were the ones who seemed to have prosperity and power. However, the reality soon changed. The Prophetصلى الله عليه وسلمturned out to be the most successful Prophetصلى الله عليه وسلمboth as a man.

delivering a Divine message and as a statesman. His enemies eventually lost their power. In fact, the Prophetصلى الله عليه وسلمis the most remembered, loved and praised person on earth. No one’s life is recorded and remembered as the life of the Prophetصلى الله عليه وسلم. Someone is always praising and remembering the Prophetصلى الله عليه وسلمevery second on this planet; it is always the Islamic prayer time somewhere on earth, therefore there is always the call to prayer, which mentions the Prophet صلى الله عليه وسلم. A key feature of perfecting one’s faith as a Muslim is to love the Prophetصلى الله عليه وسلمmore than.

oneself and family. In fact, a sign of self-love—wanting goodness for oneself—is to love the Prophetصلى الله عليه وسلم. For loving and following him leads to a special Divine love and forgiveness.65

What makes this chapter prophetic and factual is the events that took place after this revelation.

As mentioned in the section explaining the reason for its revelation, it was al-‘Āṣ ibn Wā’il and the other leading Arabs who denigrated the Prophetصلى الله عليه وسلم. However, after these revealed verses the Prophetصلى الله عليه وسلمsucceeded in spreading Islam, idol worship (the religion of the Prophet’sصلى الله عليه وسلم haters) disappeared, and the most honoured lineage among the Arabs now is the Prophet’sصلى الله عليه وسلم, and the most honoured and praised person in Arabia (and one can argue in the whole world) is the Prophet Muhammad himselfصلى الله عليه وسلم..

24. Unique Structure This chapter has 10 lexical items. A lexical item refers to a word or a chain of words that make up the building blocks of a text or language. For example, the words “I love you” are three words but one lexical item, also, the words “I am not” are three words but one lexical item. In the context of Arabic, it can be a word with a linguistic particle, preposition, etc.

This chapter has 10 lexical items:

1. Innā, indeed We.

2. Aʿṭaynāka, have given you.

3. L-kawthara, Al-Kawthar/The abundance.

4. Faṣalli, so pray.

5. Lirabbika, to your Lord.

6. Wa-in’ḥar, and sacrifice.

7. Inna, indeed.

8. shāni-aka, your enemy.

9. huwa, he is.

10. L-abtaru, cut off.

Fascinatingly, the whole chapter has used 10 letters only once:

ع 1.

ط 2.

ي 3.

ف 4.

ث 5.

ص 6.

ح 7.

ش 8.

ه 9.

ت 10.

Interestingly, it also uses ten letters in each verse, with the exception of the last verse. However, in the last verse, the letter ء has been used which is considered a letter that is “cut off” from the letter ع. There is also a difference of opinion whether ء is considered a full letter. Although the majority view is that it is.

The challenge to produce something like this chapter does not only refer to producing three lines of classical Arabic. The challenge includes using only 10 lexical items, and 10 letters only once throughout the whole chapter.

25. Unique Words.

Chapter Al-Kawthar is one of the one-hundred and fourteen chapters of the Qur’ān. The Qur’ān contains over seventy-thousand words and this chapter uses four words that have not been used in the entire book. These words are:

1. l-kawthara: the root ر ث ك occurs 167 times in the Qur’ān. One of its forms (رَوثْكَ ( occurs once as the noun.66.

2. wa-in’ḥar: the root ر ح ن occurs only once in the Qur’ān, as (رْ حَ ْٱن (the form I verb.67.

3. Shāni-aka: the root أ ن ش occurs three times in the Qur’ān. One of its forms (ئِشانَ ( occurs only once as the active participle.68.

4. l-abtaru: the root ر ت ب occurs only once in the Qur’ān, as (رَبتْ the) َأ noun.69.

The use of these four words not used anywhere else in the Qur’ān, provides strong evidence that there was a careful selection of words in composing this chapter. The Qur’ān did not reuse familiar words found in the Qur’ān, but aimed for originality and a choice of words that maximally enhanced the communicative effectiveness of the chapter’s theme and message.

26. Semantic Mirroring of Previous Chapter.

Imam Ibn ‘Ādil Al-Hanbali cites Imam Ibn Al-Khatīb who explains the special structure of this chapter. Ibn Al-Khatīb shows how this chapter is the direct opposite of the chapter, Al-Mā’ūn, the chapter that comes directly before Al-Kawathr. In Al-Mā’ūn (chapter 107), the hypocrites are described in the following way: they are stingy (verse 2-3), they abandon their prayers (verse 4-5), they are insincere (verse 6), they do not give people their rights (verse 7). In Al-Kawthar, the Prophetصلى الله عليه وسلمis described as follows: he has overabundance of goodness that negates tight-fisted stinginess (verse 1), he establishes his prayers (verse 2), he is sincere in doing this for “your Lord” (verse 2), he gives sacrifices, which includes doing good and sacrificing animals to give to charity to the needy (verse 2). The chapter ends by implying that the true belief of the Prophetصلى الله عليه وسلمwill outlast the showmanship of his haters (verse 3). The point-by-point parallel between chapters 107 and 108 is how the Qur’ān exhibits the stark difference between hypocrisy and true faith.70.

In this light, Al-Kawthar exhibits a stunning ability to semantically mirror the same themes of Al-Mā’ūn; yet, Al-Kawthar is only 3 verses while Al-Mā’ūn is 7 verses long. The linguistic prowess here is clear. Chapter 108 of the Qur’ān is able to mirror perfectly chapter 107 but with less than half the number of verses. The Qur’ānic challenge to mimic Al-Kawthar is not simply a challenge to compose three lines; rather, it is a challenge to convey seven lines of imagery and information in three lines without any loss of meaning.

27. Universal, Timeless Lessons.

Although this chapter was specifically revealed to console and advise the Prophetصلى الله عليه وسلم, there are universal and timeless lessons for those who experience tragic loss and hatred from people.

God reminds and affirms that He has given the Prophetصلى الله عليه وسلمthe abundance. It can be said that God is reminding the Prophetصلى الله عليه وسلمto be grateful and joyous due to the blessings He has received. God then advises the Prophetصلى الله عليه وسلمto pray and sacrifice, which is an expression of that gratitude. Sacrifice can also mean giving charity and help others. Finally, God is saying that those who hate are truly cut off, and since the Prophetصلى الله عليه وسلمshould be busy with prayer, sacrifice and doing good, the haters should be left to God.

This consolation and advice can be universalised. For all of us who face tragic loss and enmity from people we should:

● Be grateful for the abundance of blessings we have. Focussing on gratitude changes one’s perspective and emotional state. Once in a state of gratitude, it is difficult to be in a negative state at the same time.

● Pray to God and sacrifice, give charity and help others. Expressing gratitude facilitates the state of being grateful. Doing good and helping others also serves as a way to feel better and increase our well-being.

● Leave the haters to God. We must realise they are cut off from blessings because the very fact that they hate is a symptom of an underlying cause. They are not happy, they do not realise their abundant blessings. If they did, they would not hate this way. Ignore your haters, and what they say against you, because they will, ultimately, only harm themselves and fail in the end.