108. Al-Kawthar بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ اِنَّاۤ Indeed, We اَعْطَیْنٰكَ have given you الْكَوْثَرَؕ Al-Kauthar فَصَلِّ So pray لِرَبِّكَ to your Lord وَ انْحَرْؕ and sacrifice اِنَّ Indeed شَانِئَكَ your enemy هُوَ he (is) الْاَبْتَرُ۠ the one cut off
(108:1) (O Prophet), We have surely bestowed upon you good in abundance.1
(108:2) So offer Prayer and sacrifice2 to your Lord alone.
(108:3) Verily your enemy3 alone has been cut off from the roots.4
1. The full meaning and connotations of kawthar cannot be expressed in a single word or phrase. This intensive form of the root word kathr underlies plentitude. Used in the verse, it signifies the abundance of immeasurable good and numerous blessings. For its better appreciation, another reading of this Surah’s Introduction would be in order. It was revealed at a time when the Prophet’s enemies had written him off as an utter loser, a lone figure who had lost his sons, and who could not keep his name alive. His call had few takers. They, therefore, thought that both in this life and after his death, he would not achieve any success. Against this backdrop, Allah declared to him the bestowal of the abundance of good. It also implied that his detractors were totally off the mark in dismissing him as a loser, who had been deprived of even those blessings that he enjoyed before his appointment as Messenger. In contrast to their misperception, Allah has bestowed upon him numerous bounties — excellent morals and conduct, Messenger ship, the Qur’an, wisdom and knowledge. He is fortunate to profess and practice the natural, simple monotheistic way of life, which is bound to spread across the world on account of its universal teachings. Allah has exalted his fame. It is common knowledge that for the last 1400 and more years he has enjoyed great fame and esteem. His call led to the emergence of a universal community that has all along championed the cause of truth. This community boasts the largest number of pious people as its members. Even in its period of decay this community stands more committed to truth in comparison to others. The Prophet (peace be upon him) enjoyed this great blessing in his lifetime whereby he witnessed the phenomenal success of his mission and the emergence of the Muslim community that had all the potential to dominate the world. His enemies believed that his name would be lost in oblivion as he did not have a son to carry forward his name. Allah, however, blessed him with countless spiritual sons, all Muslims who glorify his name until the Last Day. His daughter, Fatimah, did have children, whose subsequent generations spread throughout the world and who take great pride in their association with him.
Al-Kawthar also includes the two great blessings that Allah will bestow upon the Prophet (peace be upon him) in the Hereafter, namely: (i) the fountain of al-Kawthar granted to him in the grand assembly and (ii) the river of al-Kawthar in Paradise. Numerous Ahadith about both leave no room for any doubt regarding these.As for the fountain of al-Kawthar specifically, the following Ahadith are worth noting:
i. It will be granted to him on the Last Day at a time when everyone will be afflicted with thirst. His community will gather around and drink from it. He will be the first to reach it and stand in its middle. He is on record as saying: “This is a fountain where my community will gather on the Day of Judgement,” (Muslim, Kitab al-Salat, and Abu Dawud, Kitab al-Sunnah). “I will be the first among you to arrive at this fountain,” (Bukhari, Kitab al-Raqa’iq and Kitab al-Fitan; Muslim, Kitab al-Fada’il, Kitab al-Raqa’iq, Kitab al-Fitan, and Kitab al-Taharah; Yon Majah, Kitab al-Manasik, and Kitab al-Zuhd and Ahmad on the authority of Ibn Mas‘ud, Ibn ‘Abbas and Aba Hurayrah.) “I will precede you in arriving there and will testify for you. By Allah! I see my fountain even now.” (Bukhari, Kitab al-Jana’iz, al-Maghazi and Kitab al-Raqa’iq.) Once while addressing the Ansar he told them: “After my death you may suffer on account of selfishness and nepotism. Bear with it until you join me at al-Kawthar fountain. (Bukhari, Kitab Manaqib al-Ansar and Kitab al-Maghazi, Muslim, Kitab al-Imarah and Tirmidhi, Kitab al-Fitan.) He also said: “On the Day of Judgement I will be around the center of the fountain,” (Muslim, Kitab al-Fada’il). When Abu Barzah Aslami was asked whether he had heard anything from the Prophet (peace be upon him) about the fountain, he asserted: “Not once or twice but several times I heard about it from him. May one who denies it be denied its water,” (Abu Dawud, Kitab al-Sunnah). ‘Ubayd Allah ibn Ziyad dismissed reports about this fountain, cited by Abu Barzah Aslami, Bara’ ibn ‘Azib and ‘A’idh ibn ‘Amr. In order to convince him, Abu Sabrah produced a written note, which he had copied from ‘Abd Allah ibn ‘Amr, containing the Prophet's statement: “Listen! The fountain is the meeting point for you and me,” (Ahmad on the authority of ‘Abd Allah ibn ‘Amr ibn al-’As).
ii. Several Ahadith describe its size of which the quantum varies. Most reports, however, state that its length will be equal to the distance between Aylah (Aylat, the port in present-day Israel) and San‘a’ Yemen, or from Aylah to Aden or from Amman to Aden. As to its width, it will be equal to the distance between Aylah and Juhfah, a place lying between Jeddah and Rabigh. (Bukhari, Kitab al-Raqa’iq; Abu Dawud, Hadith No. 995; Ahmad on the authority of Abu Bakr and ‘Abd Allah ibn ‘Umar, Muslim, Kitab al-Taharah and Kitab al-Fada’il; Tirmidhi, Abwab Sifat al-Qiyamah and Ibn Majah, Kitab al-Zuhd.) One may, therefore, speculate that on the Day of Judgement the present Red Sea might be converted into the fountain of al-Kawthar Allah knows best.
iii. The Prophet (peace be upon him) further informed that this fountain will draw its water from al-Kawthar, a river in Paradise: “Two channels from Paradise will supply water to it,” (Muslim, Kitab al-Fada’il). Another report indicates that a channel of the River al-Kawthar will fall into this fountain, (Ahmad on the authority of Ibn Mas‘ud).
iv. Its water will be as white as milk, silver or snow, as cold as ice and as sweet as honey. Its bed will have the fragrance of musk. Numerous cups will be placed beside it. One who drinks its water will quench his thirst for ever. One who is deprived of it will always suffer from thirst. These details, with minor variants, appear in several Ahadith. (Bukhari, Kitab al-Raqa’iq; Muslim, Kitab al-Taharah and Kitab al-Fada’il; Ahmad on the authority of Ibn Mas‘ud, Ibn ‘Umar and ‘Abd Allah ibn ‘Umar; Tirmidhi, Abwab Sifat al-Qiyamah; Ibn Majah, Kitab al-Zuhd and Abu Dawud, Hadith Nos. 995 and 2135.)
v. The Prophet (peace be upon him) warned many times that those who deviate from his way will be removed from that fountain. They will not be allowed to approach it. Even when he will'state that they are Muslims, he will be told that they had transgressed. Upon noting this, he will also expel them; these points feature in several Ahadith. (Bukhari, Kitab al-Raqa‘iq and Kitab al-Fitan; Muslim, Kitab al-Taharah and Kitab al-Fada’ il; Ahmad on the authority of Ibn Mas‘ud and Abi Hurayrah, and Ibn Majah, Kitab al-Manasik.) The report cited by Ibn Majah is indeed heart-rending: “I will be at the fountain, ahead of you. I will take pride in the greater number of my community. Do not put me to disgrace then. Beware! I will rescue some. However, some will be dragged, away from me. I will submit: ‘O my Lord! They are my Companions’. He will reply: ‘You do not know what innovations they committed after you retired from the scene.” According to Ibn Majah, this saying from the Prophet (peace be upon him) forms part of his sermon at ‘Arafat.
vi. The Prophet (peace be upon him) warned later-day Muslims as well: “Those of you who deviate from or alter my way will be removed from the fountain. I will plead: ‘O my Lord! They are members of my community.’ I will be told: “You do not know what changes were effected by them. They reverted.’ I will then expel them, forbidding them from getting near the fountain.” Several Ahadith embody the above points. (Bukhari, Kitab al-Musaqat, Kitab al-Raqa’iq, and Kitab al-Fitan; Muslim, Kitab al-Taharah, Kitab al-Salat, and Kitab al-Fada’il; Ibn Majah, Kitab al-Zuhd, and Ahmad on the authority of Ibn ‘Abbas.)
More than 50 Companions have related Ahadith about this fountain. One of the chapter headings in Bukhari’s collection of Hadith makes specific reference to this fountain. Anas clarifies that the Prophet (peace be upon him) said: “It is a fountain where my community will assemble,” (Muslim, Kitab al-Salat).
Many Ahadith also describe the River al-Kawthar in Paradise, which will be granted to the Prophet (peace be upon him). Some of these reports are on the authority of Anas. In some, he ascribes its description to the Prophet (peace be upon him). He states that the Prophet (peace be upon him) had seen it during his Night Journey. This river, shown to him, had vaults of pearls or precious stones carved from within, on its banks, and the earth of its bed bore the fragrance of musk. On seeing it, the Prophet (peace be upon him) asked the angel escorting him about it and he was told: “This is the River al-Kawthar which Allah has granted to you,” (Ahmad, Bukhari, Muslim, Abu Dawud, Tirmidhi, Tayalisi and Ibn Jarir.) Anas relates that in response to a query the Prophet (peace be upon him) explained that al-Kawthar is a river granted to him in Paradise by Allah. Musk lies at its bed and its water is as white as milk and as sweet as honey, (Ahmad, Tirmidhi and Ibn Jarir). Anmad reports that after describing the above features of this river, the Prophet (peace be upon him) added that pearls, in place of pebbles, lie at its bed. Ibn ‘Umar quotes the Prophet (peace be upon him) as saying: “al-Kawthar is a river flowing in Paradise, of which the banks are of gold and pearls and precious stones lie at its bed. Its earth is more scented than musk and its water is whiter than milk or snow, colder than ice and sweeter than honey.” (Ahmad, Tirmidhi, Ibn Abi Hatim, Darimi, Tayalisi, Ibn al-Mundhir, Ibn Marduwayh and Ibn Abi Shaybah.) Usamah relates that once the Prophet (peace be upon him) visited Hamzah but he was not at home. His wife attended _ him and said: “My husband has told me that al-Kawthar, a river in’ Paradise, has been given to you.” The Prophet (peace be upon him) affirmed the same, adding: “Its earth is made of precious stones and pearls,” (Ibn Jarir and Marduwayh). Although their chains are weak, the same points appear in many other Ahadith. Besides these marfii‘ reports, Companions’ statements are on record about this river along the above lines. These reports are related by ‘Abd - Allah ibn ‘Umar, ‘Abd Allah ibn ‘Abbas, Anas ibn Malik, ‘A’ishah, _ Mujahid and Abii al-‘Aliyah, and are cited in the Hadith collections of Ahmad, Bukhari, Tirmidhi, Nasa’i, Ibn Marduwayh, Ibn Jarir and Ibn Abi Shaybah.
2. This has been variously interpreted: some take it to mean the five obligatory Prayers while others as ‘Id al-Adha Prayer. Many interpret it in the generic sense of Prayer. Likewise, anhar is interpreted by some as fastening one’s right hand on the left during Prayer while others think that it represents another posture of Prayer: raising one’s hands while commencing Prayer or in other postures of Prayer. Some consider that the reference is to offer ‘Id al-Adha Prayer, followed by the animal sacrifice. From the context, however, it emerges that the directive is that since the Prophet (peace be upon him) has been blessed by Allah with such abundance of good, he should pray and perform the animal sacrifice for Him. This command was issued to him at a time when the Arab polytheists were given to worshipping the idols carved out by themselves and presented at their altars as offerings. As opposed to these polytheists, the Prophet (peace be upon him) should pray and sacrifice animals only for the sake of Allah, as is asserted elsewhere in the Qur'an: Say:
“Surely my Prayer, all my acts of worship, and my living and my dying are only for Allah, the Lord of the whole universe. He has no associate. Thus I have been bidden and I am the foremost of those who submit themselves (to Allah).” (al-An‘am 6: 162-163)
This interpretation of the verse is supported by Ibn ‘Abbas, ‘Ata’, Mujahid, ‘Ikrimah, Hasan Basri, Qatadah, al-Qurazi, Dahhak, Rabi’ ibn Anas, ‘Ata’ al-Khurasani and many leading Qur’anic scholars (Ibn Kathir). However this much is true, that in accordance with the sequence of Prayer and animal sacrifice, as stated in this verse, the Prophet (peace be upon him) prescribed Prayer and animal sacrifice for ‘Id al-Adha in the same order. He asked Muslims first to pray and then sacrifice the animal for Allah’s sake. This command, however, is not implicit in the verse. The Prophet (peace be upon him) deduced this from it, and such inferences of his constitute a kind of revelation.
3. Shani’aka is a derivative of shani’ which stands for such hostility as prompts one to misbehave. The Qur’an uses the same word on another occasion thus: “Do not let the enmity of any people move you to deviate from justice,” (al-Md‘idah 5: 8). Thus the verse refers to such a person’s enmity to the Prophet (peace be upon him) as blinds him whereby he finds fault with him, speaks ill of him, commits sacrilege against him and hurls all sorts of allegations against him in order to vent his hostility.
4. The Qur’an asserts that those who brand the Prophet (peace be upon him) as cut off from the roots are themselves utter losers. As for the word abtar used in this verse, as explained in the Introduction to this Surah, it literally means to be cut off.
Idiomatically, it has a wide range of usage. For example, a single rak‘ah of Prayer is known so, in that it is not followed by the usual second one. In a Hadith report this expression is employed for an important action which is started without first praising Allah. Such an act is not blessed. (Ibn Majah, Kitab Khitbah al-Nikah). A loser is also called an abtar, as he is a resourceless, indigent person. It is also used to describe someone who has no chance of success or recovery. A person cut off from his community and allies, or one who has lost his son receives the same appellation; for, he is not likely to survive or be remembered at a later date. In this sense, in particular, the Quraysh dubbed the Prophet (peace be upon him) as abtar. The Qur’an does not merely retort in saying that it is not the Prophet (peace be upon him) but “his enemy alone who has been cut off from the roots,” but rather, it makes a major prophesy which came true in its entirety. At the time it was foretold, the Prophet (peace be upon him) was, no doubt, largely regarded as abtar. It was then beyond anyone’s wildest imagination that the Quraysh chiefs who were flourishing would be reduced to naught. For they had name and fame, enjoyed roaring trade, raked in riches and had children and allies. Being the custodians of the Ka’bah and highly successful businessmen, they enjoyed a network of contacts. Within only a few years, however they suffered a reversal of fate. In 5 H, they invaded Madinah in collusion with other Arab and Jewish tribes and the Prophet (peace be upon him) had to defend the town by digging a trench around it. However, in 8 H, the Prophet (peace be upon him) himself marched on Makkah and they had to surrender, without any help from any quarter. Within the next year, the whole of Arabia was under the Prophet's control, as delegations from all parts of the region thronged in order to pledge their oath of fealty to him. So his enemies were reduced to non-entities. There is nothing on record about the descendants of Abu Jahl, Abu Lahab, ‘As ibn Wa’il or ‘Uqbah ibn Abu Mu‘ayt. No one ascribes his ancestry to them. In contrast, invocations and supplications are consistently made around the world for the Prophet (peace be upon him). Billions of Muslims take immense pride in being his followers. Millions of them trace their genealogy back to him and his Companions. They consider themselves fortunate to be his or his Companions’ descendants such as Abi Bakr, ‘Umar, ‘Uthman, ‘Ali, ‘Abbas, al- Zubayr and Ansar. On the contrary, no one talks of any association with Abu Jahl or Abu Lahab. History has conclusively established who was abtar (cut off from the roots — the Prophet (peace be upon | him) or his enemies.