Sura ta 108, Al-Kawthar, kamar sauran surori na Alkur'ani, tana da yalwar fasalolin harshe da na adabi. Bisa ga ra'ayin malamai da masana da yawa, Alkur'ani yana amfani da na'urorin adabi da na harshe fiye da kowane rubutu, na baya ko na yanzu.25

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

Ga misalai na yadda surar Al-Kawthar ta cimma wannan. Jerin da ke ƙasa ba shi ne cikakke ba, sai dai yana samar da hujja mai ƙarfi da ke tabbatar da mu'ujizar rashin iya kwaikwayon wannan sura.

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.

Ma'ana: Jaddada.

1. Emphasis.

ِإَّن [Hakika/Lallai] ِإَّن Ita ِ kalma ce mai nuna tabbaci, ma'ana 'tabbas', 'hakika' da 'lallai'.26 Wannan kalma tana ƙara jaddada layin farko cewa babu shakka Wanda yake mallakar kome kuma yana da iko a kan kome ne ya ba ka yalwar nan. Fara surar da wannan kalma kuma yana aiki a matsayin salon kira don jawo hankalin mai saurare ko mai karatu. Da wannan a zuciya, amfani da إِ نَّ yana da tasirin "Ai! Ba tare da wata tambaya ba, Wanda yake da cikakken iko da mallakar kome ne ya ba ka yalwar."(Duba mataki na 2 zuwa 8).

ِ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. Zaɓin Ƙarin Suna (Pronoun)

2. Choice of Pronoun.

ِإنَّا [Lallai, Mu / Tabbas, Mu] Ana amfani da mahallin magana na jam'i a cikin mutum na farko, wanda ke nuna girman Ubangijin mulki, daukaka da iko.27 Yana nuna iko, tabbaci, ikon yi, yawan adadi mai girma, kuma ana iya amfani da shi wajen jaddada matsayi da girma. Wannan zabi ne da ya dace da kalmar sunan magana, domin yana nuni ga iko da ikon yi.

ِ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.

Wannan yana ƙara ƙarfin shawara na ayar, domin yana tabbatar da cewa Allah, wanda yake mai iko kuma mai iya yin dukkan abu, shi ne ya ba Annabi Muhammad ﷺ yalwar nan. Haɗe da abin da ya gabata (duba ma'ana ta 1), tasirin shi ne: "Kai! Babu shakka, Mahalicci mai girma, mai iko, wanda yake da iko akan dukkan abu kuma shi ne maigida kuma mai mallakar komai, ya ba ka yalwar nan." (Duba ma'anoni na 3 zuwa 8).

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).

7. Cikakkiyar Shari'a da Dawwamarta.

7. Comprehensiveness and Perpetuity.

َالَكْوثَر [Al-Kawthar/Yawan alheri mai yawa] Ma'anar kalmar Al-Kawthar: kalmar Al-Kawthar tana da ال (alif-lam) a gabanta, wanda ake kira harafin ma'ana (ma'rifa). Ɗaya daga cikin ma'anonin ال shi ne nuna dukkan jinsin abu. Tunda Al-Kawthar ba ta nufin wani abu na musamman ba, sai a fahimci dukkan jinsin abin. Wannan yana nufin "yawan abin da yake alheri ne." Al-Rāzī yana ganin cewa shigar da ال yana sa ma'anar ta zama "cikakkiya" kuma yana isar da "mafi cikakken yawa."39

َ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

Daga mahangar sifar kalma (morphology), amfani da و a cikin tushen kalmar uku (triliteral root) yana jaddada ma'anar ma'anar ayar gaba ɗaya. Harafin و yana nuna tsanani da dawwama. Wannan yana nufin cewa yawan alherin da aka bayar yana ci gaba da dawwama, ba ya ƙarewa.

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. Tsarin Kalmomi

8. Word Arrangement.

َالَكْوثَر [Al-Kawthar/Yalwa] Kalmar Al-Kawthar siffa ce da ke nuna yalwa ko wadata mai yawa. Sai dai an sanya wannan kalma a ƙarshen aya ba tare da wani sifa da za a danganta ta da ita ba. Wannan, kamar yadda Al-Rāzī ya bayyana, yana taimakawa a harshe wajen nufin ma'anoni na rashin takamaiman iyaka, haɗawa, da shiga komai; don nuna cewa tana nufin duk abin da yake alheri. Da Allah ya ba da wani abu guda cikin yalwa mai yawa, da an ambata shi. Amma ba a ƙayyade komai ba bayan kalmar Al-Kawthar, wanda hakan ke nuna komai ko abubuwa da yawa, kuma a cikin wannan mahallin, yana nuni da cewa an ba Annabi ﷺ yalwar kowane abu mai kyau.

َ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.

12. Zaɓin Kalmomi.

12. Word Choice.

[Sadaka]

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

ƙirji, ɓangaren sama na ƙirji, makogwaro, yanka; yin ƙoƙari; zubowa da ƙarfi.52

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

Wannan kalma tana da ma'anoni da yawa. Ma'ana ta farko ita ce yanka dabba a matsayin hadaya. Ta biyu ita ce tsayuwa cikin salla. Ta uku ita ce ɗaga hannu cikin salla yayin karanta takbīr ('Allah ya fi girma'). Wannan kalma tana dacewa wajen isar da ma'anar hadaya, saboda tana da ma'anoni masu yawa waɗanda suka fi dacewa da ra'ayoyi da ƙa'idodin da ake son isarwa a wannan babi. Lallai, saboda girman Allah ne aka ba Annabi ﷺ Al-Kawthar, kuma ya kamata a karɓe shi da godiya da hadaya, waɗanda ake bayyana su a Musulunci ta hanyar yanka dabbobi, salla, da bayyana da yin tunani a kan sunayen Allah (zikiri).

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. Jaddada.

13. Emphasis.

[Lalle/Tabbas] Harafin tabbatarwa (إِنَّ) ana amfani da shi ne don jaddada wanda ke da cikakkiyar yankewa, wanda babu tambaya a kansa. Wannan yana nuna da kuma ƙara jaddada cewa abokan gābar Manzon Allah ﷺ ne ainihin waɗanda aka yanke daga alheri (duba abubuwa na 14 zuwa 17).

[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).

Maƙiyinka.

14. Your hater.

[Mai ƙin ku] Kalmar shāni-aka an samo ta ne daga tushen harafi uku shīn-nūn-hamza (أ ن ش), wanda ma'anarsa ita ce "ƙi, kyama… ƙiyayya; munanan abubuwa; masu aikata mugunta."53 Kalmar kuma tana nufin "ƙiyayya da aka gauraya da gaba da mugun hali."54

Annabci.

23. Prophesy.

Wani abin lura mai ban sha'awa game da wannan babi shi ne cewa shi ma yana da gaskiya kuma daidai. A lokacin da aka saukar da wannan babi, Annabi ﷺ yana cikin ɗaya daga cikin mafi ƙasƙantar lokutan rayuwarsa. Abokan gābansa su ne waɗanda suke ganin kamar su ne suke samun arziki da iko. Sai dai kuma gaskiyar lamari ya canja ba da daɗewa ba. Annabi ﷺ ya zama annabi mafi nasara ﷺ, kuma a matsayinsa na mutum ma haka.

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.

da yake isar da saƙon Allah, kuma a matsayinsa na shugaba mai hikima. Maƙiyansa daga ƙarshe sun rasa ikonsu. Haƙiƙa, Annabi ﷺ ne mutumin da aka fi tunawa, ƙaunata da yabo a duniya. Babu rayuwar wani mutum da aka rubuta aka kuma tuna kamar rayuwar Annabi ﷺ. Kullum akwai wanda yake yabo da tunawa da Annabi ﷺ a kowane daƙiƙa a wannan duniya; koyaushe akwai lokacin sallah a wani wuri a duniya, don haka koyaushe akwai kiran sallah, wanda kuma yana ambaton Annabi ﷺ. Muhimmin abu wajen kammala imanin Musulmi shi ne ya fi son Annabi ﷺ fiye da komai.

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.

…kansa da iyalansa. Lalle, alamar son kai—wato son alheri ga kai—ita ce son Annabi ﷺ. Domin son sa da biyayya gare shi na kai ga ƙaunar Allah ta musamman da gafara.65

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

Abin da ke sa wannan babi ya zama na annabci da kuma na gaskiya shi ne abubuwan da suka faru bayan wannan wahayin.

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