Central Theme
In the previous surah – Ma‘un
– it is explained to the leaders of the Quraysh that they had
totally disregarded the purpose for which Abraham (sws) had settled his
children in the whereabouts of the Baytullah, and for which he had
prayed to the Almighty to bless them with peace and sustenance. It is also
pointed out that the Baytullah had been built for the worship of
the One and Alone Allah and to safeguard the rights of the poor and the
orphans, but the people who were at that time in charge of it were showing
utter disregarded to its objectives. Obviously, this mention is directed
at the false claim of the Quraysh, which they proudly cherished,
that being the custodians of the Baytullah they would be given special
treatment by the Almighty and no one would depose them. However, in the
previous surah they were only presented a charge sheet of all their
misdeeds; the punishment which they deserved had not been stated. It is
in this surah that their fate is separately depicted. The Prophet
(sws) is addressed directly and given the glad tidings that the Baytullah
has been taken away from these unscrupulous people and consigned to his
custody; he should therefore solely pray for the Almighty and offer sacrifice
for Him only and light the candle of monotheism in the Baytullah.
A warning has also been sounded to the unbelievers that after being dislodged
from the Baytullah they will also be deprived of all the favours
they enjoyed on account of it and that finally they will be uprooted from
the land. The Almighty shall now shower these favours on those who will
assume its responsibility and fulfil its rights. They are the ones who,
after rising to political ascendancy in the land will befittingly fulfil
the objectives for which it was built.
This surah, as is indicated
above, gives glad tidings to the Prophet (sws). The particle of stress
inna (indeed) and the use of the past tense in a‘taynaka (We have
bestowed to you) is to express the certainty of the promise. There are
many examples of the use of this linguistic device in the Qur’an.
Whatever has been decided by the Almighty is ultimate and no one can alter
it. Therefore, even if these decisions pertain to the future, they are
mentioned in the past tense to express the certainty of their occurrence
particularly when some good news about the future is to be conveyed.
At the end of the Makkan period,
when the oppressive attitude of the disbelievers was reaching its peak,
many verses were revealed at various times in which the Prophet (sws) and
the Muslims were addressed and given glad tidings of victory and domination.
This surah is one example. However, precisely because of this prediction,
many commentators including my teacher Imam Hamidu’l-Din Farahi hold
that it was revealed during the truce of Hudaybiyyah. But in my
humble opinion, the surah was revealed just before the Prophet’s
migration to Madinah. The glad tidings of a grand victory have been given
in many surahs of the pre-migration period to the Muslims to comfort
and assure them, as can be seen in the last Makkan Surahs of each
group; needless to cite any example.
The Quraysh, right from the
beginning, very well knew that their real point of difference with the
Prophet (sws) was the question that who among them was following the creed
of Abraham (sws). As a natural corollary of this difference, they maintained
that only those who are the heirs to Abraham’s true creed have the right
to be the custodians of the Baytullah. Their arrogance in this regard
had reached such an extent that they could not even tolerate the Prophet
(sws) and his Companions praying in the Baytullah. On the other
hand, the Muslims through the Prophet’s mission and the message he was
propagating were well aware that the Quraysh’s hold on the Baytullah
was against all principles and to liberate the Baytullah from their
hold was the real purpose of the Prophet’s mission.
The two parties also knew that whoever would be dissociated
from the Baytullah would be left all by itself in Arabia and would
have no place to go. Therefore, to comfort and solace the Prophet (sws)
and the Muslims at the time of the migration to Madinah, it was
necessary to convey to them that they would definitely displace the Quraysh
from the Baytullah and take over its guardianship; that the tussle
which was going on with the Quraysh would culminate in their success
and that the Prophet of Allah would not be extirpated from the land as
the Quraysh contended; rather the enemies of the Prophet (sws) are
the ones who would totally be humbled. In fact, it was the glad tidings
about His Divine Help in the future which made the grim and exacting task
of migration an easy undertaking for the Muslims and which otherwise, as
every one knows, was an extremely difficult affair.
Meaning of the Surah
Upon you have We bestowed Kawthar,
so pray only for your Almighty and offer sacrifice only for Him. Indeed,
it is your enemy who shall be exterminated.
Explanation of the Surah
Upon you have We bestowed Kawthar. (1)
Kawthar is the intensive form
of Kuthr. Kuthr means ‘wealth and affluence’. Therefore, Kawthar
would mean ‘a lot of abundance’ or ‘somebody having a lot abundance and
affluence’. It is a noun and is used as an adjective also.
According to linguistic principles, the word Kawthar
can have the following three meanings:
1. As a word which, in the course
of its usage, has been transformed into a noun specifying something named
by the Almighty as Kawthar.
2. It could be considered as an adjective
of a qualified noun which has been suppressed because, as an adjective,
it specifies a particular noun so clearly that only its mention brings
to mind the noun it qualifies, or there exists a definite indication of
this noun from within the context. For example, it is said mardun ‘ala
jurdin which is actually rijalun mardun ‘ala khaylin jurdin (young
men on purely bred horses). Similarly, consider the first verse of Surah
Zariyat: Wa’l-Zariyat which is actually Wa’l-Riyah al-Zariyat
(By the winds who scatter dust).
3. It can be regarded as a simple
adjective having the general meaning it connotes. In such a case, everything
having immense good can be considered as its connotation. Although, because
of certain clear indications, it could imply definite objects.
Consider next, the meanings of the
word attributed to it by our worthy commentators of the past. Ibn Jarir
has mentioned three of them:
(i) Kawthar is a water channel
in heaven. This is the opinion of ‘Aishah (rta), Ibn Abbas (rta),
Ibn Umar (rta), Anas (rta), Mujahid and Abu’l-‘Aliyah.
(ii) Kawthar means immense
good. This is held by Ibn Abbas (rta), Sa‘id Ibn Jubayr (rta),
‘Ikramah, Qatadah and Mujahid.
(iii) Kawthar is a pond in
heaven. This view is maintained by ‘Ata.
There is not much difference between
the first and third meanings cited above. The pond may be of the water
channel mentioned foremost. Only two possibilities now remain: either to
regard it as a word which denotes a specific thing, for example ‘a pond
of paradise’ or ‘a water channel in heaven’, or to regard it as connoting
everything which has unbounded good in it.
My mentor Imam Farahi has aptly
related the two meanings with each other making them the same. By taking
into consideration the context of the surah in the Qur’an as
well as certain inherent testimonies, he opines that Kawthar means
the Baytullah, which due to various reasons is a treasure of immense
good and is a symbol of the pond of paradise in this world. This pond shall
be given to the Prophet (sws) in the next.
Imam Farahi’s arguments can
be seen from the following extract from his exegesis:
It has been stated in the previous sections that our
worthy commentators of the past do not differ on the fact that Kawthar
means a pond of paradise. In fact, they have even gone on to include in
the meaning all possible things that can come within the sphere of ‘immense
good’, keeping in view the general meaning of the word and the past tense
of the verse in which it occurs. This would render a diversity in its meaning
and make it stand for something that actually possesses the attribute implicitly
in its name. Precisely for this reason, the later commentators, consider
research in its meaning perfectly allowable*.
If it were some sort of an innovation they would never have indulged in
it nor would the early commentators have differed in it. Therefore, if
I interpret the word in a sense which unifies ‘the Kawthar of the
heaven’ and ‘the Kawthar of this world’, I would not differ from
these commentators just as they do not actually differ from one another
in its interpretation. The only difference would be that they have generalized
its meaning by including the water channel or the fountain of paradise
as well as everything which can be termed as ‘immense good’ like the Qur’an,
wisdom, Islam, and prophethood in its connotations, which actually have
no similarity with the water channel or the pond of paradise. I would only
include those things in ‘the Kawthar of this world’ which are similar
in appearance to a water channel or a pond, whose reality and spiritual
aspects were revealed to the Prophet (sws) during the holy ascension. (Farahi,
Majmu‘ah Tafasir, 1st ed., [Lahore: Faran Foundation, 1991], p. 418)
After this introduction, Imam Farahi
elaborates on the points which support his deduction. He says:
(1) It is an acknowledged fact that there is a natural
desire and inclination in our souls to seek the Almighty. Without this,
the human soul cannot receive comfort and assurance. It is this very aspect
of human nature which is the cause of various religions …. Consider then
what else can be a better symbol for this natural yearning and eagerness
than thirst? In the Psalms of David (sws), this symbolic expression is
repeatedly used. If this is correct, then think about the devotees who
gather round the Baytullah during the days of Hajj, overwhelmed
with the feelings of fondness and desire. Don’t they seem like people who
have an intense craving for thirst and have assembled around a pond to
satisfy this longing? If this similarity is evident, then, it would mean
that the Baytullah actually stands for them as the pond of Kawthar
where they will gather on the Day of Judgement.
(2) The Prophet (sws) has compared our mosques to water
channels. According to the Sahih of Bukhari:
Consider if someone among you has a water channel at
his door in which he has a bath five times everyday; will he remain dirty?
(Kitabu’l-Mawaqit)
The basic constituent of this parable also, is water.
It not only quenches our thirst but also cleanses us spiritually as well
as physically. It is well known that the Baytullah is the fountainhead
of all our prayers. On this basis, our mosques are indeed like the water
canals of this pond, through which we cleanse ourselves spiritually.
(3) Just as the congregation of Hajj depicts the
abundance of the Muslim Ummah in relation to people of other religions,
likewise, their assembly at the pond of Kawthar also will stand
for their multitude, as is evident from certain Ahadith. The best
possible way in which this great number could have been depicted was to
hold their congregation at a specific place. By this gathering, other nations
of the world estimate that what is present at the Baytullah is only
a meagre yet vibrant drop of the boundless expanse of water spread all
over the earth. So just as the gathering of the Muslim Ummah at
the pond of Kawthar will depict their abundance in relation to the
people of other prophets, likewise their assembly at the Baytullah during
Hajj portrays their abundance. Consider how aptly the word Kawthar
relates the two congregations.
(4) The Prophet (sws) is reported to have said that he
would recognise his people at the pond of Kawthar through the traces
of water by which they performed ablutions. It is an allusion to the fact
that only those who pay visit to the Baytullah with a pure and sincere
heart would be present in the next world around his pond, which is actually
the reality of this House.
(5) The Almighty made the conquest of Makkah the
cause for the increase in magnitude of the Muslim Ummah; therefore,
after the Prophet’s Hajj people accepted faith in large numbers.
(6) Like, the fountain of Kawthar, the Almighty
has also called the Baytullah a blessed place. The Qur’an says
:
Indeed, the first house ever built for men in which they
could worship was that at Bakkah, a blessed place, a beacon for the nations.
(3:96) (Farahi, Majmu‘ah Tafasir, 1st ed., [Lahore: Faran Foundation,
1991], pp. 419-20)
I have just briefly referred to Imam
Farahi’s views. For details, a study of his exegesis is necessary.
He goes on to explain that the channel of Kawthar is the true essence
and spiritual reality of the Baytullah and
If anyone reflects on the features and characteristics
of the channel of Kawthar which was shown to the Prophet (sws)
during the holy ascension, he will become aware of the fact that the channel
of Kawthar is the spiritual manifestation of the Baytullah
and its surrounding atmosphere. The common element in the various Ahadith
which describe Kawthar is that it is a water channel on whose
sides are built palaces of hollow pearls. Its floor is of topazes, corals
and rubies. The utensils in it are like stars of the heavens, its water
is whiter than milk, sweeter than honey and cooler than ice. Its mud is
more fragrant than musk. Birds whose necks are like those of the animals
of sacrifice descend on it. (Farahi, Majmu‘ah Tafasir, 1st ed.,
[Lahore: Faran Foundation, 1991], pp. 421-2)
As we move further in his exegesis, Imam
Farahi, invites us to contemplate on these observations and explains
the similarity between the two ‘Ponds of Kawthar’. He says:
Stop for a moment and think of the fact when from all
over the world caravans of devotees and zealots gather around this blessed
House to quench their fondness for the Almighty? Elated spiritually, do
not the pebbles of this holy valley seem more magnificent than rubies and
emeralds, its mud more fragrant than musk and the tents of the pilgrims
around it more beautiful than domes of pearls? Then just take a look at
the pilgrims and at the lines of the camels which are to be sacrificed.
Are these not the swarms of the long necked birds near the fountain? (Farahi,
Majmu‘ah Tafasir, 1st ed., [Lahore: Faran Foundation, 1991], pp. 422)
It is evident from these details that
the Baytullah is a figurative manifestation of the pond of Kawthar.
The Baytullah will be granted to be believers in heaven in the form
of the pond of Kawthar -- believers who performed its pilgrimage
in the desire to reach this blessed pond. Since, at the time of revelation
of the surah the situation was not clear, only a reference has been
made. The real purpose was to give glad tidings to the Prophet (sws) that
though his enemies are trying to dislodge him from the Baytullah,
the Almighty has decided to grant this House to him, which not only will
be a source of immense good for him in this world but will also be a surety
for the pond of Kawthar in the next.
So pray only for your Almighty (2)
The verse states that the grant of
the Almighty mentioned in the previous verse is subject to a condition.
Every right imposes an obligation and it only remains in force if this
obligation is fulfilled. It has already been indicated before that the
Almighty had consigned the Baytullah to the Quraysh imposing
a lot of responsibilities on them. Among them prayer and Infaq (which
is a specific form of sacrifice) occupy special importance. But the Quraysh
had distorted and disfigured both of them. They had corrupted sacrifice
by associating other deities with Allah and offering sacrifice for them
as well. So here, where the Prophet (sws) is declared as the new guardian
of the Baytullah, a reference has also been made to the two responsibilities
his predecessors had grossly failed to carry out and because of which they
had actually been ousted from its guardianship.
The word Nahr has been used
in the verse which signifies camel sacrifice. However, its general connotation
includes the sacrifice of other animals as well. Here this particular word
has been specifically used to point out that camel sacrifice was regarded
very highly among the followers of Abraham’s creed, which the Jews, due
to their innovations had pronounced as forbidden. Some people regard Nahr
to imply the holding of hands at one’s chest during the prayer. However,
the context, which is a major factor in deciding the meaning of a word
having various connotations, does not at all support this view. Prayer
and sacrifice are aptly mentioned here because the word Kawthar
is figuratively used for the Baytullah.
At most places in the Qur’an, Zakah
or Infaq are mentioned adjacent to Salah (the prayer),
but in this verse sacrifice is grouped with Salah. The reason obviously
is that just like that of Salah, the Baytullah is also the
centre of sacrifice. A special aspect of this sacrifice is that not only
the poor and needy but the pilgrims as well are provided with food. In
other words, besides fulfilling other spiritual objectives, this sacrifice
is also a form of Infaq.
Indeed, your enemy shall be exterminated. (3)
This verse is an answer to the jeering
predictions of the Quraysh chiefs about the Prophet’s future. After
giving him the glad tidings of being blessed with the Kawthar of
the two worlds and after stating the responsibilities these privileges
impose, the Almighty has reassured the Prophet (sws) about the bright future
of his message in this world as well as his success in the Hereafter. The
Qur’an says that the Prophet’s enemies themselves shall be uprooted
from the land -- something they intended to do with the Prophet (sws) and
his companions. Shaniyun means ‘enemy’ while Abtar implies
a person who is lost to posterity after death and leaves behind no one
to even take his name.
The Quraysh were opposing and
obstructing the Prophet’s mission with all their might in Makkah,
but in its whereabouts, particularly, Madinah this mission was gaining
momentum and spreading rapidly. The Quraysh chiefs, quite naturally,
felt that their masses would be influenced by this swift penetration and
might seriously believe in the severe warnings sounded by the Qur’an
to the leaders of the Quraysh, particularly the Baytullah’s
custodians. They feared that this might shatter their public’s confidence
in their leadership; their sympathies might tilt in the Prophet’s favour
and not only strengthen his mission but also make them accept him as their
new leader. In order to avert this situation, they began predicting a disappointing
and bleak future for the Prophet (sws) so that their people would not be
awed by the fact that the Islamic movement was gaining force day by day.
They made up different stories in his regard. Seeing the inclinations of
the Ansar towards him, they propagated in the masses the view
that owing to his new religion this person has been detached from his nation
and the centre of his old religion (the Baytullah), and that if
he now takes refuge in Madinah with the Ansar, cutting off
himself from the Quraysh, he would be like a severed branch of a
tree which is bound to wither away. In the time before the Hijrah,
it was generally held by the people of Arabia that if the Prophet (sws)
would leave Makkah and his people, he would go to the Ansar,
because only they were in a position to help and support him. On this very
pretext, the Quraysh had even warned certain tribes of the Ansar,
who had come to Makkah to pledge their allegiance, that their oath would
definitely entail war with the whole world. But these threats had had no
effect on the Ansar and their devotion and respect for Islam and
the Prophet (sws) only augmented day by day. Seeing this state of affairs,
the Quraysh were left with no hope of success in the propaganda
they had started -- but then what else could they do except sowing seeds
of dissension. Both, before and after the migration, they tried to dupe
their public that it would prove disastrous for the Prophet (sws) and his
mission would fade away. However, it was the prediction of the Qur’an
which ultimately came true and the enemies of the Prophet (sws) were
totally routed. He reaped the blessings of the Kawthar of this world,
and he will certainly be the foremost to reach the Kawthar of heaven
to behold the abundance of his Ummah.
(Translated from ‘Tadabbur-i-Qur’an’ by Shehzad Saleem)
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