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.

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.

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.