Tzortis' claim Analysis 1. 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….” This is just saying the Qur'an uses the royal "We" in Arabic.

2. 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. The Qur'an uses a word instead of another word...and it's in past tense.

3. 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.) The Qur'an used "al-Kawthar," which means abundance...to say abundance. It's a root word too!

4. 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. Basically, the Qur'an formed a sentence correctly.

5. Multiple Meaning The word al-Kawthar has been given multiple meanings by the scholars. These meanings include: 1. That river of paradise from which rivers flow. 2. The fountain on the Day of Judgement from which the Prophet will quench the thirst of his people. 3. His prophethood. 4. The Qur’an, no other divine book is as comprehensive as the Qur’an. 5. The way of life called Islam. 6. The multitude of his companions, no other prophet had that many companions 7. Elevated status. No one is more researched, more mentioned and more praised than the prophet Muhammad. 8. It is multitude of goodness. The Qur'an used a word which has multiple definitions, and could be interpreted multiple ways. It might even do some word play!

6. 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. The Qur'an changes tense in the middle of a sentence.

7. 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. The Qur'an references other concepts and verses. At least, if you over-analyze this enough.

8. 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. Once again, the Qur'an uses a specific word to mean a specific thing. Like most words, it also has several meanings!

9. 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’. The Qur'an uses the word indeed. With emphasis.

10. 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). The Qur'an repeats a word, and does so poetically.

11. 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. The Qur'an rebukes Mohammed's enemies. Somehow, this is a 'rhetorical device.'

12. 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). Once again, the Qur'an formulates a sentence correctly. And this impacts the meaning.

13. 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. The Qur'an uses the Arabic language correctly.

14. 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. It rhymes!

15. 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. The Qur'an - which was written down after Muhammad's death - managed to correctly describe a part of Muhammad's life.

