1. We have truly granted you al-Kawthar [abundant good],

2. So pray to your Lord [i.e., turn toward Him] and sacrifice,

3. Truly, the one who hates (and reviles) you shall be the one who is “cut off” (from posterity).

The shortest chapters in the Qur’an are chapters 103 (The Declining Time, Day or Epoch; al-Asr) and this chapter, al-Kawthar الكوثر)); however, this one is shorter and comprises only 10 words, with 10 being a complete number. But despite this, it is abundant in meaning, for its title means “abundance,” “multitude,” and “a flowing spring.”

[108:1] We have truly granted you al-Kawthar [abundant good],

[108:2] So pray to your Lord [i.e., turn toward Him] and sacrifice,

[108:3] Truly, the one who hates (and reviles) you shall be the one who is “cut off” (from posterity).

This short chapter can appear ambiguous if we are not sufficiently familiar with the occasion of its revelation. The chapter names at-Takāthur (Vying for More; chapter 102; التكاثر) and al-Kawthar (The Abundance; chapter 108; الكوثر) are both derived from the root K-TH-R. The verbal noun takāthur (تكاثر) is form VI and thus denotes reciprocity, namely, that two or more people are competing with each other to increase their wealth and power.

Qur’an 102:1 proclaims: “Your rivalry for abundance (of wealth and power) (takāthur) distracts you,” thereby asserting thata frivolous activity, one devoid of any purpose, has been keeping us busy. The next verse highlights people’s continuous pursuit of power and wealth, which stops only when they die. It is as if they are jockeys riding on the “horses” of power and wealth, galloping ferociously to amass more and more. Qur’an 102:3 admonishes them: “No indeed, it is not (as if this lifestyle is without danger), and soon you will come to know (its consequences).” A day will come when we will realize that our tireless efforts to elevate our material standards and gain more power were to our detriment and all for nothing. The point here is that seeking abundance and competing to acquire more material possessions and wealth are organic to this world in the sense that if we do not exercise self-control, then the temptations will put us in a position where we will be inclined to cheat, rob, and compete fiercely.

Kawthar is something that inherently flows from within and thus does not need an outside source to feed it, whereas takāthur is covetous greed for abundance and consumption that can be satiated only from external sources. Even though these two words are derived from the same root, they express two diametrically opposing states. Idol worship is as common today as it was in the distant past, with the only difference that today’s “idol” is consumerism, which instills the need within us to seek pleasure in our never-ending quest for more and more. To put it succinctly, takāthur draws external resources toward oneself, while kawthar pours internal resources outward.

This chapter opens with God informing the Prophet of a gift: “We have truly granted you al-Kawthar [abundant good].” The particle inna (إنَّ) emphasizes this fact. As explained before, the Qur’an uses the subject pronoun “We” whenever God is referring to the entire natural order that governs the world. God has determined different roles and specific tasks for the angels, nature, different forces, and these governing laws. In other words, His mercy, due to the Prophet’s efforts within the natural order and his receiving help from hidden sources, caused al-Kawthar to come into existence. For example, if a high school principal says, “One hundred of our graduating seniors were admitted to prestigious universities this year,” everybody understands that this is the result of their academic achievements and not of some shady deal. While the principal’s role is to administer the school and lead it toward achieving its academic goals, students and teachers also play key roles in helping him or her to reach this objective. Naturally, the principal uses “we” to refer to the academic system of which he or she is a part.

This chapter expounds upon the same concept. The Prophet played a key role in the genesis of al-Kawthar, a role without which it would not have come into existence, because this “abundance”is internal to his being. If it was not based upon his merit, it would not have made any difference to whom God granted al-Kawthar. God bestowed this gift upon the Prophetnot because he was handsome or for some other reason, but because he had earned the merit and was able to receive it. Rainwater is wasted if there are no containers to collect it, although each one can only collect a certain amount due to its size. Qur’an 13:17 highlights the fact that while God sends down rainwater, the volume of water flowing through a valley depends upon its measure. The Prophet’s efforts prepared his being, like a vessel, to receive al-Kawthar, a gift that ended up being so enormous that it turned into an ever-flowing spring. Only by God’s will and help, and within the natural world’s order, can a human being become al-Kawthar.

And now we come to the crux of this discourse: Exactly what is this divine gift, given that this chapter does not clarify itsnature. All it does is proclaim that God has bestowed it upon the Prophet.

The exegetes offer twenty-six different explanations,one of which is the rapid growth of the Prophet’s followers. Islam began with the Prophet, Khadijah, and Ali; by the time the Muslims emigrated from Makkah to Madinah, their number had increased to about sixty or seventy individuals. Today, there are about 1.6 billion Muslims in the world. According to the United Nation’s forecast, by the year 2055 half of the world’s newborns will be Muslim. If we assume that the total number of Muslims during Islam’s early years was about 20,000, then this is a phenomenal progression. Other exegetes believe that al-Kawthar refers to the Prophet’s global popularity.

Still others believe that this wordrefers to the Qur’an and its teachings, which continue to appeal to more and more people. Even after fourteen centuries it remains the most read book in the world; set aside, for now, the unfortunate fact that its teachings and concepts are mainly ignored. Even so, the numerical strength of its “adherents” is important to note. The word “Qur’an” is a verbal noun based upon the root word Q-R-’ (to read and recite). Therefore, its literal meaning is “recital” or “recitation.” Other exegetes state that al-Kawthar is a spring in Paradise that was gifted to the Prophet, and still others opine that it refers to the abundance of his descendants (sādāt).

English translations offer other definitions: an “abundance of anything that is good,” “enormous success,” or “the name of a spring in Paradise.” Even the more popular translation by Yusuf Ali refers to it as a “fount”: “To thee have We granted the Fount (of Abundance),” (i.e., We have granted you a spring in Paradise that is inundated with God’s infinite blessings). T. B. Irving’s translation states that this word is held to refer to a legendary spring “which flows through Paradise; its water is reserved exclusively for God-fearing Muslims. It is sweeter than honey, whiter than milk, and smoother than cream.” Another English translation is a “River in Paradise.” It is surprising that “spring” or its equivalents are used in most of the English translations.

The real question is, “Has God promised the Prophet an undefined spring in Paradise?” This does not seem to be the case, for al-Kawthar is in the definite form, as it is preceded by the letters alif (ا) and lām (ل), which suggests that it is both specified and known. So then, what should we make of all of these diverse explanations?

I believe that the rest of this chapter elaborates upon what al-Kawthar is:

God commanded the Prophet to engage in certain deeds, such as establishing prayers in gratitude for the blessings of al-Kawthar. The more literal translation of this second verse would be “to pray to your Lord.” But since the Prophet was already praying to God, emphasizing this point is meaningless. Sallā (صَلَّى), the opposite of tawallā (تَوَلّي), means to turn toward God, to pay heed to Him. Why was the Prophet commanded to do that? Because when people perform benevolent deeds, the recipients begin to feel love toward them. People are drawn to those who show them kindness and treat them affectionately. God commands the Prophet to turn toward Him not because He needs his gratitude for blessing him with al-Kawthar, but so that this innate ever-flowing spring may continue in perpetuity due to its connection with the original Source. If people enjoy the Sun’s warmth and light, then they need to turn toward it to continue enjoying the blessings and benefits of its rays.

Verse 2 continues with the imperative anhar (انْحَرْ), which literally means “to sacrifice.” But in this context it does not mean to just sacrifice a camel or a sheep, for the philosophy of sacrificing is based upon selflessness and serving His cause. Those who desire to turn toward God cannot achieve this by merely establishing a mental relationship with Him, for this commandment mandates being generous with one’s time, talent, and wealth. Turning toward God is not an easy and one-time-only process. In almost all cases, the Qur’an, juxtaposes salāt (to turn toward God; صلاة) and zakāt (almsgiving; زكاة) to emphasize that those who sincerely want to “turn” must abandon their covetousness, miserliness, and greed. Likewise, in 8:3 and other places, the Qur’an pairs salāt with infāq (spending; انفاق) to denote that those who honestly seek God cannot be narrow-minded or miserly, or be among those who stop others from doing good deeds.

Those who are on the right path develop an exceptional understanding of God that enables them to become aware of His munificence and infinite mercy. How can a lover not want to emulate the Beloved? If the lover’s love does not drive the lover toward the Beloved, then it cannot possibly be “true.”

Thus, God orders the Prophet to turn to Him, the Source of blessings, to show his gratitude for God making him a fountain of blessings. In fact, he was commanded to invest time, give in abundance, and sacrifice because it is a spring’s inherent nature to flow and nurture everything in its path. So then, his task was to set his sights on the Divine, draw energy from the Infinite Source, and then set about benefitting others. Just as the Prophet was both the receiver and the dispenser of His blessings, there is also a symbiotic relationship between salāt and nahr (sacrifice; نحر): The spring of al-Kawthar will never dry up because its nature is to flow continuously. It is either fed from the earth or the sky and, in turn, quenches the thirst of the thirsty as well as of the dry land.

In spite of what is stated above, taking into consideration the last verse: “Truly, the one who hates (and reviles) you shall be the one who is ‘cut off’ (from posterity),” would offer yet another interpretation of al-Kawthar: In response to his enemies’ taunts that his lineage would be “cut off” because he had no surviving sons, God informs him that this will be the fate of his enemies.

It was – and remains – a fundamental Arab goal to have sons. Arab fathers and sons would raid other tribes. Fathers considered their daughters a burden because they could not fight and risked falling into enemy hands, which would tarnish the tribe’s honor. The Qur’an addresses and explains this attitude. Qur’an 43:18 quotes them as asking what is the benefit of those who cannot fight and require ornaments and jewelry as they continue to get older? As the Prophet’s male counterparts, some of whom were neither gracious nor subtle and saw no value in their daughters, loving them would have been against their nature.

Before Islam, a widow was inherited by her father-in-law or brother-in-law, both of whom had full authority to decide whom she should marry. Furthermore, she could not inherit anything from her late husband. This mindset caused the Makkan men to assume that Islam would endure only in name after the Prophet’s death, because his only sons, Qāsim and Ibrāhīm, had died aged two or three months and six months, respectively. And so they imagined that once the Prophet died, all of his claims and his mission would die as well, for only a son could carry on and protect the family’s name. The Qur’an repeatedly touches upon these assertions, the common theme of which was that “we should tolerate him for a while and let him proclaim whatever he wishes, for his time shall pass. Once he is dead, we will be rid of him and his message.” To counter their claim, God informs the Prophet at the beginning of this chapter that He had bestowed al-Kawthar upon him, and that those who had welcomed his sons’ deaths were actually the ones who would be “cut off” (abtar).

We need to reflect upon why the Qur’an states that they will be left without any progeny, although they did have sons. It appears that the intended message is that their thoughts, ideas, and goals would wither away and be buried in the dustbin of history, because falsehood, by its very nature, is fleeting. Based on this, we may conclude that al-Kawthar refers to the Qur’an itself, which has and will endure the test of time. It could also be understood to mean the Prophet’s name, which is now known worldwide.

While all of these renditions may be correct, in my opinion this particular wordlends itself to another interpretation: a reference to Fātimah, the Prophet’s daughter. As explained above, male Makkans in general had no regard for women, and thus could not believe that she would continue her father’s lineage. The point here is not that God bestowed her upon the Prophet, for he had other daughters, but that his teachings were realized and actualized through Fātimah’s lineage.

In modern times, many factors shape and mold a person’s character, such as teachers, colleagues, books, movies, and social media. The role of the family is now waning, whereas in pre-modern times it played a pivotal role in shaping one’s character. Modern families exhibit a cornucopia of political and religious beliefs. For instance, it is not uncommon for siblings to hold diverse worldviews, a reality that would have been unimaginable before, when uniformity was the norm and each family member was a part of this uniform whole. Clearly, it was the family that gave the people their identity. Hence, it was no coincidence that soon after the Prophet’s demise political power was inherited by the Marwānids and the Umayyads, although they had been among his bitterest enemies.

During Islam’s nascent days, Abū Sufyān was the Prophet’s predominant enemy and leading opponent. His son Mu‘āwiyah was the archenemy of Ali, and his son Yazīd was an adversary and the murderer of Husayn, the Prophet’s grandson. Clearly, these two branches of the Quraysh tribe took decidedly different paths. The Hāshimite branch became the forbearer of God’s religion, as well as its leaders and teachers, while the Sufyānids vigorously pursued their enmity toward the Prophet’s family and the religion he exemplified. In the absence of schools, media, cultural centers, sport clubs, arts, community centers, books, magazines, and so on, the family was responsible for shaping its members’ character and destiny. Therefore, it naturally follows that after the Prophet, his progeny and the Ahl-ul-Bayt, with Fātimah and Ali as the torchbearers, would be the ones who best preserved and transmitted the Qur’an’s message to future generations.

My aim is not to argue in favor of the bloodline or genetic factors here, but rather to underline that the Prophet, in addition to inviting and propagating Islam to the general public, instilled values and educated his Ahl-ul-Bayt in order to preserve Islam and the Qur’anic message forever. During Mu‘āwiyah’s reign, it is Ali who stands up to him and becomes the protector and bearer of this legacy. It is his son Hasan who protects Islam and is murdered by a plot devised by his grandfather’s enemy. Thereafter, it is Hasan’s brother Husayn who rises up against injustice and, after he is killed at Karbala, it is his son Zayn-ul-‘Ābidīn who preserves the Qur’anic culture and learning by composing supplications focused on monotheism (as-Sahīfat-us-Sajjādiyyah). This continued until the time of his descendants Muhammad Bāqir and Ja‘far Sādiq, who initiated a scientific movement to confront the influence that the Abbasid dynasty’s Graeco-Arabic translation movement had on the Islamic world. In addition, they protected Islam and the Qur’an from syncretism, the practice of selecting the best from different doctrines.

Thus it seems that it was up to the Ahl-ul-Bayt to protect the Qur’an and the Prophet’s traditions. We can state this truth objectively and without any bias or prejudice. Under the Umayyads (661–750), who came to power after the martyrdom of Ali and Husayn, Mu‘āwiyah and the Marwānids asserted their control. They claimed to be followers of the Prophet, although they had never shown the slightest apprehension about the fate of Islam and of the Qur’an. These rulers, who had been the most prominent and cold-blooded archenemies of Islam and the Prophet, changed color like chameleons and wore Islamic “masks” just to come under the umbrella of Islam. The Abbasids (750–1258), who replaced them, far outdid their predecessors in terms of committing atrocities. Neither dynasty paid the slightest deference to Islam. Thus, what other choice do we have but to accept that it was the Ahl-ul-Bayt who were the most trusted bearers of religious values and transmitted them in the best manner to future generations?

Therefore, verse 1 of this chapter: “We have truly granted you al-Kawthar [abundant good],” relates that the blessed Prophet’s family was the vessel through which this fountain of wisdom and knowledge (i.e., the truths revealed in the Qur’an) was preserved and sustained for transmission to future generations.

In 19:5 Zachariah, the Temple’s leader and his era’s most notable religious personality, prays to God and shares his concerns about his age, his barren wife, and the lack of a person who could safeguard God’s religion after his demise. His cousins were lying in wait to take over the Temple and usurp his power. He therefore beseeches God to grant him a son who can inherit his spiritual treasure; one who could be trusted with and protect what he had inherited from Abraham, Isaac, Jacob, and Joseph; one who could walk and follow in the footsteps of these vanguards of monotheism. This clearly shows that he wanted to ensure that the spiritual legacy of these prophets would be persevered and their tradition sustained. In 19:6 he prays for a progeny that will make God pleased with him. Clearly, the main issues and concerns of religious leaders are to ensure the preservation of religion and knowledge along with ensuring that these treasures are entrusted to those who are worthy of shouldering and transmitting them to future generations.

As stated before, the prime duty of the Prophet’s family – of course other people played a role as well – was to protect and transmit the Qur’anic message, clarify its truths, and explain the religious precepts. If people study the Nahj-ul-Balāghah and compare Ali’s statements about the lofty status of the Qur’an that is in our midst with the writings of those scholars who lived under the Umayyads and the Abbasids, the vast difference in quality will leave them dumfounded.

Although this chapter was addressed to the Prophet, it is incumbent upon his followers to connect with the infinite al-Kawthar. We all have to strive, based upon our own abilities, to benefit from the Qur’an’s truths and to quench our spiritual thirst from that ever-flowing spring. But how can we do so? The response is provided by the second verse: Turn toward God, relinquish your personal interests, and sacrifice for the sake of others through personal selflessness and generosity. Truth emanates from God and, similar to al-Kawthar, is eternal. Moreover, we assert that those who follow falsehood in any tradition, be it faith or religion, will eventually reach a dead end. Their efforts will not bear results. They will be “cut off” (abtar) and leave behind no lasting legacy, for this world has been established upon truth and reality.

Translator: Amir Douraghy
Editor: Hamid Mavani