 |
By Hamza Andreas Tzortzis
hamza.tzortzis@theinimitablequran.com
Draft 0.3
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
Inna aAtayna kal kawthar
Fasalli li rabbika wanhar
Inna shani-aka huwal abtar
Verily We have given to you the abundance
So pray to your Lord and sacrifice
Indeed your enemy is the one who is cut off
Chapter al-Kawthar (The Abundance) is the smallest chapter in the Qur’an
consisting of only three lines. From a linguistic, literary, theological, rational and
ideological point of view this chapter has the utmost significance. Being the
smallest chapter in the Qur’an it is often cited by those who are involved in some
form of polemic. This is due to the famous challenge of the Qur’an. The Qur’an
states:
“If you (mankind) are in doubt concerning what We revealed to Our
servant, than bring a chapter like it….” Qur’an 2:23
Muslim and non-Muslim exegetes have commented that these verses, and other
verses similar to it, are an open challenge to humanity to try and match the
literary and linguistic feature/nature of the divine text. It is not surprising
that this chapter is often quoted and its significance highlighted by those
propagating the Islamic way of life.
This chapter is used as a proof of the Islamic creed. If someone can meet the
challenge the text cannot be from the Divine. However if the challenge can
not be met, even though there are a finite set of literary and linguistic ‘tools’ at
their disposal; then the question of authorship has great implications.
The Qur’an was revealed approximately 1400 years ago and for this amount of
time the challenge has remained. This however does not mean that no one has
attempted to match the literary and linguistic style/feature/nature of the text.
Throughout the centuries thinkers, poets, theologians and literary critics have
attempted to challenge the Qur’an. Some of these challengers include
Musaylamah, Ibn Al-Mukaffa‘, Abu'l-'Ala Al-Marri, Yahya b. Al-Hakam al-Ghazal,
Sayyid 'Ali Muhammad, Ibn al-Rawandi, Bassar bin Burd, Sahib Ibn
'Abbad, Abu'l - 'Atahiya and the contemporary Christian Missionaries who
developed the ‘True Furqan’.
Without going into an analysis of why Muslim and non-Muslim scholars have
agreed that those who have attempted to challenge the Qur’an have failed, the
summary below should suffice:
Even though the challengers have had the same set of ‘tools’, which are the 29
letters, finite grammatical rules and the blue print of the challenge – which is the
Qur’an itself; they have failed to:
For example if we take Musaylamah’s attempt to challenge the Qur’an,
The elephant.
What is the elephant?
And who shall tell you what is the elephant?
He has a ropy tail and a long trunk.
This is a [mere] trifle of our Lord's creations.
it can be clearly seen, with reference to the Arabic original, that the style of his
speech is in the kahin style of rhymed prose. It lacks informativity and the words
and phrases that have been used can be replaced with words that will express
greater meaning and produce more eloquent discourse. In other words from a
literary and stylistics point of view, this challenge fails.
In light of the above what makes the Qur’an, or in this case, what makes the
shortest chapter in the Qur’an inimitable? To start, below is a summary
of chapter al-Kawthar’s literary and linguistic features:
Unique Literary Form
Unique Linguistic Genre
Abundance of rhetorical devices/features:
- Emphasis
- Multiple Meaning
- Iltifaat – Grammatical shift
- Word order and Arrangement
- Ellipsis
- Conceptual Relatedness (Intertextuality)
- Intensification
- Choice of words & Particles
- Phonetics
- Semantically Orientated Repetition
- Intimacy
- Exaggeration
- Rebuke and contempt
- Conciseness
- Flexibility
- Prophesy/Factual
Unique Literary Form
This chapter like all the other chapters in the Qur’an can only be described as a
unique literary form. This means that this chapter can not be explained as any of
the known literary forms of the Arabic language.
The Arabic language can be categorised into ‘Prose’ and ‘Poetry’. Arabic Prose
being further grouped into rhymed prose (saj’) and continuous speech (mursal).
Arabic poetry differs from Arabic Prose as it ends with a rhyme and is
distinguished by its metrical rhythmical patterns which are called the ‘al-Bihar.’
There are 16 al-Bihar which all Arabic poetry, pre and post Islamic, are based
upon.
This chapter is unique as its internal rhythm can not be described as any of the
al-Bihar and its end rhyme and literary bonds differ from any Arabic prose.
Therefore its literary form is unlike any known literary forms of the Arabic
language.
For more information please see http://www.theinimitablequran.
com/QuranicStyle.html
Unique Linguistic Genre
Like all other chapters in the Qur’an, chapter al-Kawthar marry’s together
rhetorical and cohesive elements in every sentence. This is a unique use of the
Arabic language as Arabic texts mostly employ cohesive elements in every
sentence. Below is an analysis of this chapter in light of the above:
This chapter can be split into two sentences:
[1] Verily We have given to you the abundance so pray to your Lord and sacrifice
[2] Indeed your enemy is the one who is cut off
In the first sentence the rhetorical aspects are (these will be explained later):
Emphasis/Intensification
Choice of Word & Particle
Rhythm and Sound
Iltifaat (grammatical shift)
Multiple meaning
Conceptual Relatedness (intertextuality)
The cohesive device used in this sentence is the ‘fa’ particle (which is causative)
and links the structure ‘Verily We have given to you the abundance’ with the
structure ‘pray to your Lord and sacrifice’.
In the second sentence the rhetorical aspects are:
Choice of Word and Particle
Rhythm and Sound
Semantically Orientated Repetition
Confinement/exclusivity
Rebuke and Contempt
Prophesy/Factual
Word order and Arrangement
The cohesive device used in this sentence is what is known as ‘Zero’ cohesion.
This is a form of cohesion where a cohesive particle like waw (and) or fa’ (so) is
not used. The cohesive element is easily understood via the readers’ linguistic
intuition. The whole structure relates to the preceding sentence, if it was not
apparent then a cohesive particle would have to be used. The way the Qur’an
achieves cohesion in this sentence can also be seen as a rhetorical feature, not
using a cohesive particle in this case creates conciseness in language; any
needless or repetitive lexical items are removed. If the relationship between one
sentence and another can be understood without the use of additional words or
particles then they should not be used, as this achieves brevity and eloquent
discourse. This is similar to the chapter al-Ihklas (Sincerity).
For more information please see http://www.theinimitablequran.
com/UniqueGenre.html
Abundance of Rhetorical Devices/Features
This chapter like all the other chapters in the Qur’an has an abundance of
rhetorical features and devices. According to Abu Musa, Abdul Raof and others
the Qur’an has a greater use of rhetorical devices and features than any other
text; past or present. Below are some examples of how chapter al-Kawthar
achieves this ‘sea of rhetoric’. What is meant by rhetoric here is what is known in
the Arabic tradition as ‘balagha’, this encompasses the use of language to please
and persuade; expression in the best verbal forms, eloquence and interrelation
between style, structure and meaning. The list below is not exhaustive but sheds
some light into this chapter’s unique use of language.
Emphasis & Choice of Pronoun
إِنَّا
[Verily, We] This structure is emphatic (harf al-tawkid); also the plural is used to
indicate power, certainty, ability, greater quantity or sometimes to stress the
status and greatness (li-ta’zim al-mutakallim aw ihtimaman bi-dhikr rabbika wa ta’
ziman). This is an apt choice of pronoun as its persuasive force can not be
matched by any other pronoun. The effect is “The creator, who has power to do
anything has indeed given you….”
Word Choice
أَعْطَيْن
[A’Tayn] This term as been used instead of ‘Aataaina’ because of a subtle
difference. The difference as defined by Ibn Manzoor in his Lisan al-‘Arab differs
conceptually. The Qur’anic choice indicates ‘to hand over with one’s own hand’
whereas the non Qur’anic selection does not provide this meaning. This choice of
word is apt as it strengthens the sentence emphasizing the surety of giving,
ability, greatness, power and intimacy (to console and strengthen the Prophet).
According to Naishapuri this term also indicates the extra notion of ownership
with it.
The verb has also been used in the past tense which indicates that is has already
happened and makes it definitive. This further accentuates the meaning
of surety, power and greatness. This also expresses certainty of a promise, in
this case the Prophet will have al-Kawthar.
Word Choice
الْكَوْثَرَ
[al-Kawthar] The root stem for this word are the letters kaaf, tha and ra
(=kathara). This signifies plentiful, multitude, overflowing, rich, unstinting and
unending. Other derivations of this root include:
Katha-ratun: Multitude
Katheerun: Much, many, numerous
Ak’tharu: More numerous (emphasis)
Kath-thara: To multiply
Takathur: Act of multiplying
Is-thak-thara: To wish for much
Al-Qurtubi states that the Arabs used ‘Kawthar’ to denote anything which is great
in quantity or value. This word can not be replaced with another, as its meaning
can not be matched equally with any other Arabic word. Ibn Abbas mentioned
that the al-Kawthar includes all types of good. (Ibn Abbas Tanwir al-Miqbas: this
is of doubtful origin. However this is also the opinion of Sa‘id Ibn Jubayr,
‘Ikramah, Qatadah and Mujahid.)
Word Arrangement
The placement of al-Kawthar is an attribute; plentiful/abundance. However this
word has been placed at the end of the verse with no word after to be attributed
to it, as al-Qurtubi points out, this indicates that the Prophet has been given an
abundance of everything. The Scholars state that if God had bestowed one thing
in great multitude then that would have been mentioned, however due to giving
the Prophet an abundance of everything nothing is mentioned to indicate
everything or many things. Also within the science of eloquence and rhetoric
mentioning all the things would be superfluous and not a good use of language.
Multiple Meaning
The word al-Kawthar has been given multiple meanings by the scholars. These
meanings include:
That river of paradise from which rivers flow.
The fountain on the Day of Judgement from which the Prophet will quench the
thirst of his people.
His prophethood.
The Qur’an, no other divine book is as comprehensive as the Qur’an.
The way of life called Islam.
The multitude of his companions, no other prophet had that many companions
Elevated status. No one is more researched, more mentioned and more praised
than the prophet Muhammad.
It is multitude of goodness.
Grammatical Shift: Iltifaat
إِنَّا …ِرَبِّكَ ْ
[…to your Lord]. Iltifaat is a unique rhetorical and stylistic device employed
by the Qur’an. The Qur’an is the only text to have the highest frequency of
grammatical shifts and related rhetorical features. In this Surah, there is
a change from the first person plural [We in innaa] to the second person […your
Lord]. This change is not an abrupt shift; it is calculated and highlights the
intimate relationship between God and the Prophet. The use of ‘We’ as described
above is used to emphasize the majesty, power and ability of God whereas ‘Your
Lord’ is used to indicate and emphasize intimacy, closeness and love; this is an
apt use as the preceding concepts are about prayer, sacrifice and worship. [So to
your Lord pray and sacrifice]. Furthermore, the purpose of this chapter is also to
console the Prophet, using intimate language enhances the psycholinguistic effect.
For more information please see http://hamzatzortzis.blogspot.
com/2007/05/another-rhetorical-feature-of-quran.html
Conceptual Relatedness (intertextuality)
فَصَلِّ لِرَبِّكَ وَانْحَرْ
[So to your Lord pray and sacrifice]
The ‘fa’ (so) particle is sababi (causative) this indicates a recommendation to the
Prophet to be thankful for the abundance he has been given. This conceptually
relates to tawhid (oneness of God). The Oneness of God is the central theme in
the Qur’an which permeates every chapter. The Arabs at the time of revelation
would worship, pray and sacrifice to other ‘deities’ rather than God.
Therefore this statement is not only a logical and rational concept i.e. to be
thankful as a result of being the beneficiary of abundant good, rather it is to
show the difference to the polytheists who would offer worship and sacrifice to
idols. This relates to a major theme in the Qur’an, the oneness of God.
There are other verses that related to this particular verse, these include:
Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the
Lord of all that exists. He has no partner. And of this I have been commanded,
and I am the first of the Muslims.'' Qur'an 6:162-163
And do not eat from what Allah's Name has not been pronounced over, indeed
that is Fisq (transgression). Qur'an 6:121
It can be clearly seen that chapter al-Kawthar conceptually relates to other verses
and chapters within the Qur’an. This feature from a linguistics point of view is
called thematic intertextuality.
Word Choice
وَانْحَرْ
[Wanhar] The word ‘wanhar’ is from the root na, ha and ra (= nahara) which
means to sacrifice an animal by cutting or piercing the jugular vein. The word
‘wanhar’ also has the meaning of standing facing Qibla for Salah (prayer). It also
means raising hands while reciting Takbir (God is the Greatest).
This word is the most apt word for the meaning of sacrifice as it has
multi layered meanings which are most appropriate for the ideas and concepts
that are trying to be delivered in this structure. Surely it is only out of God’s
Greatness that al-Kawthar is given to the Prophet and it should be received with
thanks and sacrifice, which are manifested in Islam via sacrificing animals, prayer
and recitation of Gods names (dhikr).
If anyone was to scan the Arabic language for a word that has such expression
they would not be able to find one.
Emphasis and Choice of Particle
إِنَّ
[Inna] ‘Indeed’ is used to emphasize and accentuate that it is the enemies of the
Prophet that are cut off. The effect is ‘you enemies are certainly the ones you are
cut off’.
Semantically Orientated Repetition & Rhythm
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
The repetition of the second person (ka = ‘you’ x 3) is singling
out/focusing/making exclusive the Prophet as the target of the speaker. The
emphasis (iqrar) is a stylistic move to fortify and strengthen the Prophet. The
consistent use of the second person establishes continuity in the verse and
generates rhythm. Moreover, there is a juxtaposition between the iltifaat of the
speaker (al-mutakallim = God) with the fixity/repetition of ka in the second
person (mukhatab = Prophet).
Rebuke and Contempt
إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ
[It is your enemy that is cut off]
The use of the word ‘abtar’ (cut off) is most suitable as it was a word used by the
enemies of the Prophet against him. This structure indicates that in reality the
enemies of the Prophet are the ones who are cut off i.e. have acquired
great loss. This is accentuated by the preceding two verses which are an intense,
emphatic and exaggerated use of language to show that all good has been given
to the Prophet. The contrast between the persuasive preceding structures and the
use of the word ‘abtar’ gives the word more power and intensity.
Word Arrangement
إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ
[abtar] This chapter uses the insult the enemies of the Prophet used to enhance
the communicative effect. This word in the Arabic tradition means `Leave him,
for indeed he is a man who is cut off having no descendants. So when he dies he
will not be remembered.'
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 ‘abtar’ is placed
right at the end of the chapter to allude to this fact. There are no words after
‘abtar’ just like no remembrance and no offspring to continue someone’s lineage
(Note: This is a linguistic indication and not a fact).
Choice of Particle: Confinement/Exclusivity
هُوَ الاٌّبْتَرُ
[…that is cut off]. The alif lam (a and l) after the ‘huwa’ denotes confinement and
exclusivity (designates a specific person or thing i.e. the enemies of the Prophet).
For the context of this chapter, the definite article (al-) may designate either
definition (li ’l-ta’rif) i.e. refer to a specific person/thing or it may designate
‘familiarity’ (li ’l-‘ahd). The effect here is that the enemies specifically and not the
Prophet who are really cut off. Such minutiae changes the power of
the structure, which is a great use of language.
Rhythm and Sound
The Qur’an has been described as an “inimitable symphony” whose rhythm
moves men to tears and ecstasy. The Qur’an not only selects the most apt words
and phrases, but also achieves a unique sound within a unique literary
form. This chapter has the following verse end rhyme:
Kawthar
…nhar
…tar
What is noticeable about the rhyme in this chapter is that the end rhyme of the
last two verses resonate the sound of the word ‘al-kawthar’, what is meant
here is as if the sound of the word ‘al-kawthar’ is extended to support the overall
theme that the Prophet has really been given an abundance. It is as though the
word ‘al-kawthar’ has been exaggerated and phonetically elongated to further
highlight its meaning and enhance the overall persuasive power of the structure.
Please also see ‘Semantically Orientated Repetition & Rhythm’ above.
For more information please see http://hamzatzortzis.blogspot.
com/2007/04/quran-and-sound.html
Prophesy/Factual
An interesting observation of the chapter is that it also is factual and accurate. At
the time when this chapter was revealed the Prophet was 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 Prophet turned out to be the
most successful Prophet both as a man delivering a message and as a statesman.
His enemies eventually lost their power.
However the Qur’an used the word ‘abtar’ here, this describes the
Prophet gaining power and success but it should also indicate something more
specific for it to be appreciated as a factual description and a form of prophesy.
There are major opinions of the reason for this revelation. The first opinion is
that Al-`As bin Wa'il would say, whenever the Prophet would be mentioned (in
his presence), `Leave him, for indeed he is a man who is cut off having no
descendants. So when he dies he will not be remembered.' Therefore
this chapter was revealed to console the Prophet.
The other opinion is that Abu Lahab, another leading member of the Quraish,
exlaimed `Muhammad has been cut off (i.e., from progeny) tonight.' when the
Prophet’s son passed away.
What makes this chapter a prophesy and factual is the events that took
place after this revelation.
With regards to Abu Lahab he died of a form of plague and was not buried
by his sons until one the leading tribe leaders noticed how his body was rotting.
His sons eventual placed the remains of the body on a wall and threw stones on
it. Abu Lahab had lost power, honour and dignity.
‘As bin Wa’il faced similar humiliation. His sons had converted to Islam thus
becoming his enemies, as he was an active enemy of Islam. Furthermore
his sons did not take any inheritance from him. So in reality his lineage was
broken.
This is Prophetic and factual.
Please read the exegesis and the historical background of this chapter to find out
more details.
Conclusion
This chapter is truly unique and inimitable.
This chapter has less than 15 words yet briefly analysing this chapter more than
15 rhetorical devices and related features have been found. These features are
not just mediocre attempts to please and persuade, rather they are sublime
features that if removed or altered will distort the impact and communicative
effect of the text.
Not one feature or any words can be changed or improved upon.
It doesn’t stop there. In addition to the above this chapter is structured within its
own literary form and linguistic genre.
How can a human being create a unique literary form and linguistic genre, select
the most apt words placed in the most perfect arrangement, produce a unique
rhythm and semantically orientated sounds, provide factual
prophetic information in concise eloquent expression with an abundance of
rhetorical devices, in less than 15 words?
It was no wonder that those best placed to challenge the Qur’an failed.
This article intends to provoke further questions and sufficiently stimulate the
reader to research further, particularly the question of authorship of the Qur’an.
At the heart of that question lies only a limited set of possible answers. The
Qur'an can only have come from an Arab, a non-Arab, the Prophet - if you
believe he had a mastery of Arabic better than the Arabs of his time - or, as
Muslims suggest, the Creator, which only counts as a possible source if you
believe in its existence (that is of course a subject unto itself but an important
pre-requisite).
From the above evidence the Qur’an is acknowledged to be written with the
utmost beauty and purity of Language. It is incontestably the standard of the
Arabic tongue, inimitable by any human pen, and because it still exists today, it
insists on as a permanent miracle sufficient to convince the world of its divine
origin. If the Qur’an was written by Muhammad, why were not Arab scholars and
linguists able to rival the Qur’an?
Bibliography & References
To be updated
hamza.tzortzis@theinimitablequran.com
Draft 0.3
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
Inna aAtayna kal kawthar
Fasalli li rabbika wanhar
Inna shani-aka huwal abtar
Verily We have given to you the abundance
So pray to your Lord and sacrifice
Indeed your enemy is the one who is cut off
Chapter al-Kawthar (The Abundance) is the smallest chapter in the Qur’an
consisting of only three lines. From a linguistic, literary, theological, rational and
ideological point of view this chapter has the utmost significance. Being the
smallest chapter in the Qur’an it is often cited by those who are involved in some
form of polemic. This is due to the famous challenge of the Qur’an. The Qur’an
states:
“If you (mankind) are in doubt concerning what We revealed to Our
servant, than bring a chapter like it….” Qur’an 2:23
Muslim and non-Muslim exegetes have commented that these verses, and other
verses similar to it, are an open challenge to humanity to try and match the
literary and linguistic feature/nature of the divine text. It is not surprising
that this chapter is often quoted and its significance highlighted by those
propagating the Islamic way of life.
This chapter is used as a proof of the Islamic creed. If someone can meet the
challenge the text cannot be from the Divine. However if the challenge can
not be met, even though there are a finite set of literary and linguistic ‘tools’ at
their disposal; then the question of authorship has great implications.
The Qur’an was revealed approximately 1400 years ago and for this amount of
time the challenge has remained. This however does not mean that no one has
attempted to match the literary and linguistic style/feature/nature of the text.
Throughout the centuries thinkers, poets, theologians and literary critics have
attempted to challenge the Qur’an. Some of these challengers include
Musaylamah, Ibn Al-Mukaffa‘, Abu'l-'Ala Al-Marri, Yahya b. Al-Hakam al-Ghazal,
Sayyid 'Ali Muhammad, Ibn al-Rawandi, Bassar bin Burd, Sahib Ibn
'Abbad, Abu'l - 'Atahiya and the contemporary Christian Missionaries who
developed the ‘True Furqan’.
Without going into an analysis of why Muslim and non-Muslim scholars have
agreed that those who have attempted to challenge the Qur’an have failed, the
summary below should suffice:
Even though the challengers have had the same set of ‘tools’, which are the 29
letters, finite grammatical rules and the blue print of the challenge – which is the
Qur’an itself; they have failed to:
- Replicate the Qur’ans literary form
- Match the unique linguistic genre of the Qur’an
- Select and arrange words like that of the Qur’an.
- Select and arrange particles like that of the Qur’an.
- Match the Qur’ans phonetic superiority.
- Equal the frequency of rhetorical devices
- Match the level of informativity
- Equal the Qur’ans conciseness and flexibility
For example if we take Musaylamah’s attempt to challenge the Qur’an,
The elephant.
What is the elephant?
And who shall tell you what is the elephant?
He has a ropy tail and a long trunk.
This is a [mere] trifle of our Lord's creations.
it can be clearly seen, with reference to the Arabic original, that the style of his
speech is in the kahin style of rhymed prose. It lacks informativity and the words
and phrases that have been used can be replaced with words that will express
greater meaning and produce more eloquent discourse. In other words from a
literary and stylistics point of view, this challenge fails.
In light of the above what makes the Qur’an, or in this case, what makes the
shortest chapter in the Qur’an inimitable? To start, below is a summary
of chapter al-Kawthar’s literary and linguistic features:
Unique Literary Form
Unique Linguistic Genre
Abundance of rhetorical devices/features:
- Emphasis
- Multiple Meaning
- Iltifaat – Grammatical shift
- Word order and Arrangement
- Ellipsis
- Conceptual Relatedness (Intertextuality)
- Intensification
- Choice of words & Particles
- Phonetics
- Semantically Orientated Repetition
- Intimacy
- Exaggeration
- Rebuke and contempt
- Conciseness
- Flexibility
- Prophesy/Factual
Unique Literary Form
This chapter like all the other chapters in the Qur’an can only be described as a
unique literary form. This means that this chapter can not be explained as any of
the known literary forms of the Arabic language.
The Arabic language can be categorised into ‘Prose’ and ‘Poetry’. Arabic Prose
being further grouped into rhymed prose (saj’) and continuous speech (mursal).
Arabic poetry differs from Arabic Prose as it ends with a rhyme and is
distinguished by its metrical rhythmical patterns which are called the ‘al-Bihar.’
There are 16 al-Bihar which all Arabic poetry, pre and post Islamic, are based
upon.
This chapter is unique as its internal rhythm can not be described as any of the
al-Bihar and its end rhyme and literary bonds differ from any Arabic prose.
Therefore its literary form is unlike any known literary forms of the Arabic
language.
For more information please see http://www.theinimitablequran.
com/QuranicStyle.html
Unique Linguistic Genre
Like all other chapters in the Qur’an, chapter al-Kawthar marry’s together
rhetorical and cohesive elements in every sentence. This is a unique use of the
Arabic language as Arabic texts mostly employ cohesive elements in every
sentence. Below is an analysis of this chapter in light of the above:
This chapter can be split into two sentences:
[1] Verily We have given to you the abundance so pray to your Lord and sacrifice
[2] Indeed your enemy is the one who is cut off
In the first sentence the rhetorical aspects are (these will be explained later):
Emphasis/Intensification
Choice of Word & Particle
Rhythm and Sound
Iltifaat (grammatical shift)
Multiple meaning
Conceptual Relatedness (intertextuality)
The cohesive device used in this sentence is the ‘fa’ particle (which is causative)
and links the structure ‘Verily We have given to you the abundance’ with the
structure ‘pray to your Lord and sacrifice’.
In the second sentence the rhetorical aspects are:
Choice of Word and Particle
Rhythm and Sound
Semantically Orientated Repetition
Confinement/exclusivity
Rebuke and Contempt
Prophesy/Factual
Word order and Arrangement
The cohesive device used in this sentence is what is known as ‘Zero’ cohesion.
This is a form of cohesion where a cohesive particle like waw (and) or fa’ (so) is
not used. The cohesive element is easily understood via the readers’ linguistic
intuition. The whole structure relates to the preceding sentence, if it was not
apparent then a cohesive particle would have to be used. The way the Qur’an
achieves cohesion in this sentence can also be seen as a rhetorical feature, not
using a cohesive particle in this case creates conciseness in language; any
needless or repetitive lexical items are removed. If the relationship between one
sentence and another can be understood without the use of additional words or
particles then they should not be used, as this achieves brevity and eloquent
discourse. This is similar to the chapter al-Ihklas (Sincerity).
For more information please see http://www.theinimitablequran.
com/UniqueGenre.html
Abundance of Rhetorical Devices/Features
This chapter like all the other chapters in the Qur’an has an abundance of
rhetorical features and devices. According to Abu Musa, Abdul Raof and others
the Qur’an has a greater use of rhetorical devices and features than any other
text; past or present. Below are some examples of how chapter al-Kawthar
achieves this ‘sea of rhetoric’. What is meant by rhetoric here is what is known in
the Arabic tradition as ‘balagha’, this encompasses the use of language to please
and persuade; expression in the best verbal forms, eloquence and interrelation
between style, structure and meaning. The list below is not exhaustive but sheds
some light into this chapter’s unique use of language.
Emphasis & Choice of Pronoun
إِنَّا
[Verily, We] This structure is emphatic (harf al-tawkid); also the plural is used to
indicate power, certainty, ability, greater quantity or sometimes to stress the
status and greatness (li-ta’zim al-mutakallim aw ihtimaman bi-dhikr rabbika wa ta’
ziman). This is an apt choice of pronoun as its persuasive force can not be
matched by any other pronoun. The effect is “The creator, who has power to do
anything has indeed given you….”
Word Choice
أَعْطَيْن
[A’Tayn] This term as been used instead of ‘Aataaina’ because of a subtle
difference. The difference as defined by Ibn Manzoor in his Lisan al-‘Arab differs
conceptually. The Qur’anic choice indicates ‘to hand over with one’s own hand’
whereas the non Qur’anic selection does not provide this meaning. This choice of
word is apt as it strengthens the sentence emphasizing the surety of giving,
ability, greatness, power and intimacy (to console and strengthen the Prophet).
According to Naishapuri this term also indicates the extra notion of ownership
with it.
The verb has also been used in the past tense which indicates that is has already
happened and makes it definitive. This further accentuates the meaning
of surety, power and greatness. This also expresses certainty of a promise, in
this case the Prophet will have al-Kawthar.
Word Choice
الْكَوْثَرَ
[al-Kawthar] The root stem for this word are the letters kaaf, tha and ra
(=kathara). This signifies plentiful, multitude, overflowing, rich, unstinting and
unending. Other derivations of this root include:
Katha-ratun: Multitude
Katheerun: Much, many, numerous
Ak’tharu: More numerous (emphasis)
Kath-thara: To multiply
Takathur: Act of multiplying
Is-thak-thara: To wish for much
Al-Qurtubi states that the Arabs used ‘Kawthar’ to denote anything which is great
in quantity or value. This word can not be replaced with another, as its meaning
can not be matched equally with any other Arabic word. Ibn Abbas mentioned
that the al-Kawthar includes all types of good. (Ibn Abbas Tanwir al-Miqbas: this
is of doubtful origin. However this is also the opinion of Sa‘id Ibn Jubayr,
‘Ikramah, Qatadah and Mujahid.)
Word Arrangement
The placement of al-Kawthar is an attribute; plentiful/abundance. However this
word has been placed at the end of the verse with no word after to be attributed
to it, as al-Qurtubi points out, this indicates that the Prophet has been given an
abundance of everything. The Scholars state that if God had bestowed one thing
in great multitude then that would have been mentioned, however due to giving
the Prophet an abundance of everything nothing is mentioned to indicate
everything or many things. Also within the science of eloquence and rhetoric
mentioning all the things would be superfluous and not a good use of language.
Multiple Meaning
The word al-Kawthar has been given multiple meanings by the scholars. These
meanings include:
That river of paradise from which rivers flow.
The fountain on the Day of Judgement from which the Prophet will quench the
thirst of his people.
His prophethood.
The Qur’an, no other divine book is as comprehensive as the Qur’an.
The way of life called Islam.
The multitude of his companions, no other prophet had that many companions
Elevated status. No one is more researched, more mentioned and more praised
than the prophet Muhammad.
It is multitude of goodness.
Grammatical Shift: Iltifaat
إِنَّا …ِرَبِّكَ ْ
[…to your Lord]. Iltifaat is a unique rhetorical and stylistic device employed
by the Qur’an. The Qur’an is the only text to have the highest frequency of
grammatical shifts and related rhetorical features. In this Surah, there is
a change from the first person plural [We in innaa] to the second person […your
Lord]. This change is not an abrupt shift; it is calculated and highlights the
intimate relationship between God and the Prophet. The use of ‘We’ as described
above is used to emphasize the majesty, power and ability of God whereas ‘Your
Lord’ is used to indicate and emphasize intimacy, closeness and love; this is an
apt use as the preceding concepts are about prayer, sacrifice and worship. [So to
your Lord pray and sacrifice]. Furthermore, the purpose of this chapter is also to
console the Prophet, using intimate language enhances the psycholinguistic effect.
For more information please see http://hamzatzortzis.blogspot.
com/2007/05/another-rhetorical-feature-of-quran.html
Conceptual Relatedness (intertextuality)
فَصَلِّ لِرَبِّكَ وَانْحَرْ
[So to your Lord pray and sacrifice]
The ‘fa’ (so) particle is sababi (causative) this indicates a recommendation to the
Prophet to be thankful for the abundance he has been given. This conceptually
relates to tawhid (oneness of God). The Oneness of God is the central theme in
the Qur’an which permeates every chapter. The Arabs at the time of revelation
would worship, pray and sacrifice to other ‘deities’ rather than God.
Therefore this statement is not only a logical and rational concept i.e. to be
thankful as a result of being the beneficiary of abundant good, rather it is to
show the difference to the polytheists who would offer worship and sacrifice to
idols. This relates to a major theme in the Qur’an, the oneness of God.
There are other verses that related to this particular verse, these include:
Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the
Lord of all that exists. He has no partner. And of this I have been commanded,
and I am the first of the Muslims.'' Qur'an 6:162-163
And do not eat from what Allah's Name has not been pronounced over, indeed
that is Fisq (transgression). Qur'an 6:121
It can be clearly seen that chapter al-Kawthar conceptually relates to other verses
and chapters within the Qur’an. This feature from a linguistics point of view is
called thematic intertextuality.
Word Choice
وَانْحَرْ
[Wanhar] The word ‘wanhar’ is from the root na, ha and ra (= nahara) which
means to sacrifice an animal by cutting or piercing the jugular vein. The word
‘wanhar’ also has the meaning of standing facing Qibla for Salah (prayer). It also
means raising hands while reciting Takbir (God is the Greatest).
This word is the most apt word for the meaning of sacrifice as it has
multi layered meanings which are most appropriate for the ideas and concepts
that are trying to be delivered in this structure. Surely it is only out of God’s
Greatness that al-Kawthar is given to the Prophet and it should be received with
thanks and sacrifice, which are manifested in Islam via sacrificing animals, prayer
and recitation of Gods names (dhikr).
If anyone was to scan the Arabic language for a word that has such expression
they would not be able to find one.
Emphasis and Choice of Particle
إِنَّ
[Inna] ‘Indeed’ is used to emphasize and accentuate that it is the enemies of the
Prophet that are cut off. The effect is ‘you enemies are certainly the ones you are
cut off’.
Semantically Orientated Repetition & Rhythm
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
The repetition of the second person (ka = ‘you’ x 3) is singling
out/focusing/making exclusive the Prophet as the target of the speaker. The
emphasis (iqrar) is a stylistic move to fortify and strengthen the Prophet. The
consistent use of the second person establishes continuity in the verse and
generates rhythm. Moreover, there is a juxtaposition between the iltifaat of the
speaker (al-mutakallim = God) with the fixity/repetition of ka in the second
person (mukhatab = Prophet).
Rebuke and Contempt
إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ
[It is your enemy that is cut off]
The use of the word ‘abtar’ (cut off) is most suitable as it was a word used by the
enemies of the Prophet against him. This structure indicates that in reality the
enemies of the Prophet are the ones who are cut off i.e. have acquired
great loss. This is accentuated by the preceding two verses which are an intense,
emphatic and exaggerated use of language to show that all good has been given
to the Prophet. The contrast between the persuasive preceding structures and the
use of the word ‘abtar’ gives the word more power and intensity.
Word Arrangement
إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ
[abtar] This chapter uses the insult the enemies of the Prophet used to enhance
the communicative effect. This word in the Arabic tradition means `Leave him,
for indeed he is a man who is cut off having no descendants. So when he dies he
will not be remembered.'
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 ‘abtar’ is placed
right at the end of the chapter to allude to this fact. There are no words after
‘abtar’ just like no remembrance and no offspring to continue someone’s lineage
(Note: This is a linguistic indication and not a fact).
Choice of Particle: Confinement/Exclusivity
هُوَ الاٌّبْتَرُ
[…that is cut off]. The alif lam (a and l) after the ‘huwa’ denotes confinement and
exclusivity (designates a specific person or thing i.e. the enemies of the Prophet).
For the context of this chapter, the definite article (al-) may designate either
definition (li ’l-ta’rif) i.e. refer to a specific person/thing or it may designate
‘familiarity’ (li ’l-‘ahd). The effect here is that the enemies specifically and not the
Prophet who are really cut off. Such minutiae changes the power of
the structure, which is a great use of language.
Rhythm and Sound
The Qur’an has been described as an “inimitable symphony” whose rhythm
moves men to tears and ecstasy. The Qur’an not only selects the most apt words
and phrases, but also achieves a unique sound within a unique literary
form. This chapter has the following verse end rhyme:
Kawthar
…nhar
…tar
What is noticeable about the rhyme in this chapter is that the end rhyme of the
last two verses resonate the sound of the word ‘al-kawthar’, what is meant
here is as if the sound of the word ‘al-kawthar’ is extended to support the overall
theme that the Prophet has really been given an abundance. It is as though the
word ‘al-kawthar’ has been exaggerated and phonetically elongated to further
highlight its meaning and enhance the overall persuasive power of the structure.
Please also see ‘Semantically Orientated Repetition & Rhythm’ above.
For more information please see http://hamzatzortzis.blogspot.
com/2007/04/quran-and-sound.html
Prophesy/Factual
An interesting observation of the chapter is that it also is factual and accurate. At
the time when this chapter was revealed the Prophet was 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 Prophet turned out to be the
most successful Prophet both as a man delivering a message and as a statesman.
His enemies eventually lost their power.
However the Qur’an used the word ‘abtar’ here, this describes the
Prophet gaining power and success but it should also indicate something more
specific for it to be appreciated as a factual description and a form of prophesy.
There are major opinions of the reason for this revelation. The first opinion is
that Al-`As bin Wa'il would say, whenever the Prophet would be mentioned (in
his presence), `Leave him, for indeed he is a man who is cut off having no
descendants. So when he dies he will not be remembered.' Therefore
this chapter was revealed to console the Prophet.
The other opinion is that Abu Lahab, another leading member of the Quraish,
exlaimed `Muhammad has been cut off (i.e., from progeny) tonight.' when the
Prophet’s son passed away.
What makes this chapter a prophesy and factual is the events that took
place after this revelation.
With regards to Abu Lahab he died of a form of plague and was not buried
by his sons until one the leading tribe leaders noticed how his body was rotting.
His sons eventual placed the remains of the body on a wall and threw stones on
it. Abu Lahab had lost power, honour and dignity.
‘As bin Wa’il faced similar humiliation. His sons had converted to Islam thus
becoming his enemies, as he was an active enemy of Islam. Furthermore
his sons did not take any inheritance from him. So in reality his lineage was
broken.
This is Prophetic and factual.
Please read the exegesis and the historical background of this chapter to find out
more details.
Conclusion
This chapter is truly unique and inimitable.
This chapter has less than 15 words yet briefly analysing this chapter more than
15 rhetorical devices and related features have been found. These features are
not just mediocre attempts to please and persuade, rather they are sublime
features that if removed or altered will distort the impact and communicative
effect of the text.
Not one feature or any words can be changed or improved upon.
It doesn’t stop there. In addition to the above this chapter is structured within its
own literary form and linguistic genre.
How can a human being create a unique literary form and linguistic genre, select
the most apt words placed in the most perfect arrangement, produce a unique
rhythm and semantically orientated sounds, provide factual
prophetic information in concise eloquent expression with an abundance of
rhetorical devices, in less than 15 words?
It was no wonder that those best placed to challenge the Qur’an failed.
This article intends to provoke further questions and sufficiently stimulate the
reader to research further, particularly the question of authorship of the Qur’an.
At the heart of that question lies only a limited set of possible answers. The
Qur'an can only have come from an Arab, a non-Arab, the Prophet - if you
believe he had a mastery of Arabic better than the Arabs of his time - or, as
Muslims suggest, the Creator, which only counts as a possible source if you
believe in its existence (that is of course a subject unto itself but an important
pre-requisite).
From the above evidence the Qur’an is acknowledged to be written with the
utmost beauty and purity of Language. It is incontestably the standard of the
Arabic tongue, inimitable by any human pen, and because it still exists today, it
insists on as a permanent miracle sufficient to convince the world of its divine
origin. If the Qur’an was written by Muhammad, why were not Arab scholars and
linguists able to rival the Qur’an?
Bibliography & References
To be updated