Al-Kawthar

See ayat 3 for tafseer.

See ayat 3 for tafseer.

Everything stated in this sūrah in fact expresses the reality that monotheism (tawḥīd) and polytheism (shirk) represent two opposing programs and entirely divergent paths, between which there is no resemblance whatsoever. Monotheism connects the human being to God, whereas polytheism alienates the human being from God. Monotheism is the symbol of unity and oneness in all stages and domains, while polytheism is the cause of division and fragmentation in every dimension of life. Monotheism elevates the human being beyond the material world and the realm of nature, linking him to the infinite existence of God beyond the physical order. Polytheism, by contrast, casts the human being down into the confines of nature and binds him to limited, weak, and transient beings. For this reason, the Messenger of God PBUH & His Pure Progeny and all the great prophets not only refrained from compromise with polytheism, but rather made struggle against polytheism their foremost and most essential program. Even today, all those who walk the path of truth and all scholars and preachers of this religion must adopt the same approach and, in every place and under every circumstance, openly declare their dissociation and renunciation of all forms of polytheism and any accommodation or compromise with polytheists. This is the fundamental path of Islam. O God, keep us distant from polytheism and from thoughts and actions tainted by polytheism. Our Lord, the insinuations of the polytheists of our time are dangerous; protect us from falling into their deceptive traps. O God, grant us such courage, clarity, and decisiveness that, like the Messenger of God PBUH & His Pure Progeny, we may reject every proposal of compromise with disbelief and polytheism. Āmīn, O Lord of all the worlds.

We have already explained that “al‑Kawthar” carries a great, comprehensive, and expansive meaning, namely abundant and extraordinary good, and that it has many concrete instances. However, many eminent Shiʿi scholars have regarded one of its clearest and most evident manifestations as the blessed existence of Fāṭimah al‑Zahrāʾ (peace be upon her). This is because, as is apparent from the occasion of revelation, the enemies accused the Messenger of God PBUH & His Pure Progeny of being abtar, that is, cut off and without posterity. In rejecting this claim, the Qur’an declares: “Indeed, We have granted you al‑Kawthar.” The implication of this expression is that this abundant good is precisely Fāṭimah al‑Zahrāʾ (peace be upon her), since the lineage and progeny of the Prophet PBUH & His Pure Progeny spread throughout the world through this noble daughter. She was not only the Prophet’s biological offspring, but she also preserved his religion and all the values of Islam and conveyed them to subsequent generations. Not only the infallible Imams from among the Ahl al‑Bayt, each of whom possessed a unique and distinguished status, but also thousands of descendants of Fāṭimah spread across the world. Among them were great scholars, authors, jurists, hadith scholars, exegetes of high rank, and even powerful rulers, who strove with sacrifice and devotion to protect the religion of Islam. Here, an excellent discussion by Fakhr al‑Rāzī deserves attention. In the course of presenting various interpretations of al‑Kawthar, he states: a third view is that this sūrah was revealed in refutation of those who mocked and criticized the Messenger of God PBUH & His Pure Progeny for having no offspring. Accordingly, the meaning of the sūrah is that God will grant him a progeny that will remain for a long time. Consider carefully how many members of the Ahl al‑Bayt were martyred, yet the world is nevertheless filled with their descendants; whereas among the Banū Umayyah—who were enemies of Islam—not a single notable figure remains. Open your eyes and reflect upon how many great and eminent scholars such as al‑Bāqir, al‑Ṣādiq, al‑Riḍā, and al‑Nafs al‑Zakiyyah emerged from among the descendants of Fāṭimah.

In reality, this sūrah contains three prophecies. On the one hand, it gives the Messenger PBUH & His Pure Progeny glad tidings of being granted abundant good. Although the verb “أَعْطَيْنَاكَ” appears in the past tense, it may be understood as a definite and assured future (a past form used to indicate certainty). This abundant good encompasses all the victories, successes, and divine favors that were later bestowed upon the Messenger of God PBUH & His Pure Progeny, even though at the time of the revelation of this sūrah in Mecca they were not outwardly foreseeable. On the second hand, this sūrah announces that the Messenger of God PBUH & His Pure Progeny would not remain childless, cut off, or without progeny; rather, his lineage and descendants would exist in great abundance throughout the world. On the third hand, this sūrah foretells that his enemies would become abtar—cut off, without posterity, and severed from continuity. This prophecy too was fulfilled: his enemies were scattered, ruined, and annihilated in such a manner that today even their names and traces have disappeared. Even tribes such as Banū Umayyah and Banū ʿAbbās, who once stood in opposition to the Messenger PBUH & His Pure Progeny and his family and possessed such large populations that they were beyond counting, have today become so diminished that, if any descendants remain, they are no longer recognized or distinguishable.

It is noteworthy that here, as in many other verses of the Noble Qur’an, God refers to Himself using the plural form of the first person (“We”), stating: “We granted you al‑Kawthar.” This expression and similar ones are employed to convey majesty and power, because when great and exalted authorities speak of themselves, they do so not only with reference to their own person, but also in consideration of their agents and executors. This mode of expression serves as a metaphor for authority, grandeur, and the obedience of those who carry out the commands issued. In the verse under discussion, the particle “inna” further reinforces this meaning. Moreover, the use of the verb “aʿṭaynāka” rather than “ātaynāka” indicates that God has indeed bestowed and granted al‑Kawthar upon the Prophet PBUH & His Pure Progeny as an accomplished fact. This constitutes a momentous glad tidings for the Messenger of God, so that his noble heart may not be distressed by the absurd remarks of his enemies, and so that no weakness or hesitation may enter his resolute determination. It also serves to make the enemies understand that his point of reliance is God Himself, the source of all goodness, who has bestowed upon him abundant good. O God, do not deprive us of the blessings of that abundant good which You have graciously bestowed upon Your Prophet. Our Lord, You know that we sincerely love the Messenger of God PBUH & His Pure Progeny and his purified progeny; therefore, gather us among them. O God, the Messenger of God PBUH & His Pure Progeny and his religion possess immense grandeur; increase this dignity, honor, and magnificence day by day. Āmīn, O Lord of all the worlds.