The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Al-Kawthar – Verse 1

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

إِنّا أَعطَيناكَ الكَوثَرَ

Indeed, We have given you abundance.

EXEGESIS

Innā (indeed we) is a combination of two words, inna (surely) which is a preposition of emphasis, and nā (we) which is a first-person plural pronoun. The plural pronoun is usually used for God to denote His majestic position. In general, whenever the Quran intends to emphasise God’s unity or signify His close relationship with His creation, it uses a singular pronoun to refer to God, such as in 20:14, 23:52, 15:49, and 2:186. And when the emphasis is on His greatness and majesty, as is the case here, the plural pronoun is used. Four chapters in the Quran begin with innā. In this chapter, the plural form is used because granting kawthar to the Prophet needs to be recalled with the might and greatness of God.‎[1]

Kawthar (abundant good) is derived from the root word k-th-r which means plenty. Kawthar is the exaggerated form, on the measure of fawʿal. Numerous meanings have been suggested for the word kawthar, including an abundance which never depletes, abundant good,‎[2] and huge goodness or blessing. A gracious person is also called kawthar.‎[3] Ibn Manẓūr explains kawthar to be abundant good in anything. Rāghib defines it as abundant good which God gifted the Prophet; based on certain narrations, he further describes it as a heavenly river which is the source of all other rivers.‎[4] This word has been used in the Quran only once.

EXPOSITION

Different interpretations have been suggested for the word kawthar in this chapter. Some exegetes maintain that it refers to the river in paradise that belongs to the Prophet wherefrom the pious will drink.‎[5] This river was granted to the Prophet as a replacement for his son, Ibrāhīm, who died at a very young age.‎[6] Furthermore, Suyūṭī is of the opinion that kawthar is any good which God grants people, and the river in paradise mentioned by some is only one instance of that.‎[7] Others have said that it refers to the prophethood granted to the Messenger of God, or the Quran, or even abundance in the number of the Prophet’s companions, or his ummah.‎[8] Rāzī adds a few other instances of the meaning, such as abundance in children, scholars of the nation, Islam, abundance of the Muslims, knowledge, manners, and divine blessings.‎[9]

Given the last verse of the chapter, which implicitly alludes to the progeny of the Prophet by stating Indeed it is your enemy who is without posterity (abtar), it could be said that granting kawthar to the Prophet is related to the claim of him being abtar.‎[10] Therefore, according to many exegetes, Lady Fatimah (a) is one of the clearest instances of kawthar with which God blessed the Prophet, and his lineage continues through her.‎[11] This interpretation also fits with the original meaning, since having pious children and descendants is also a manifestation of abundant good.‎[12]  

Considering the original meaning of kawthar, it is clear that there is no disparity between these interpretations; rather, they are all instances of abundant good and divine blessings which God has granted His Messenger. Thus, Ṭabrisī summarises the meaning of kawthar to be ‘abundant good in this world and the next’.‎[13] It should not be forgotten that God revealed these verses at a time when the harbingers of ‘abundant good’ for the Prophet had not yet appeared. This in itself is a miraculous piece of news which informed everyone about the immediate and future blessings which would be and were granted to the Prophet.‎[14]

INSIGHTS FROM HADITH

  1. Ibn Abbas reports that when Sūrat al-Kawthar was revealed, the Prophet went onto the pulpit and recited it. When he came down, they asked him about the meaning of kawthar that God had granted him. He answered: ‘It is a stream in heaven, whiter than milk, clearer that crystal, with dome-shaped ornaments of pearls and rubies.’‎[15]

Note: This narration may be the main reason some scholars consider this surah was revealed in Medina. However, this opinion does not agree with the occasion of revelation. It may be possible that the Prophet had recited the surah on the pulpit rather than the surah being revealed to him there. 

  1. Imam al-Ṣādiq (a) is reported to have said: ‘Kawthar is a stream in heaven that God granted His Apostle in place of his son [who passed away].’‎[16]
  2. Ibn Abbas narrates when this chapter was revealed to the Messenger of God, Imam Ali (a) asked: ‘What is kawthar, O Messenger of God?’ He replied: ‘It is a river that God has gifted me with.’‎[17]
  3. The Prophet, describing the meaning of kawthar, said: ‘Kawthar is a river which runs under the Throne of God. Its water is whiter than milk, sweeter than honey, softer than butter. Its riverbed is from green jewels, rubies, and corals. Its grass is saffron, its soil is musk, and its origins are beneath the Throne of God.’ Then the Prophet patted Ali’s side and said: ‘O Ali, surely this river is for me and you and for your lovers after me.’‎[18]
[1] Qaraati, 10/610.
[2] Mudarrisi, 18/390; Alusi, 30/245; Fadlallah, 24/446.
[3] Nemuneh, 27/397.
[4] Raghib, 703; Lisan, 5/133.
[5] Tabrisi, 10/836; Tibyan, 10/417-418; Qummi, 2/445.
[6] This tradition is mursal (i.e., the chain of narration has not been mentioned) but it does not contradict other interpretations, as river in paradise is also an instance of goodness of God (Mizan, 20/373; Qummi, 2/445).
[7] Suyuti, 6/649.
[8] Tabrisi, 10/837.
[9] Tafsīr al-Kabīr, 32/313-316.
[10] Mizan, 20/370.
[11] Mizan, 20/370; Nemuneh, 27/402; Qaraati, 10/610.
[12] Qaraati, 10/610.
[13] Tabrisi, 10/837.
[14] Nemuneh, 27/398-399.
[15] Tabrisi, 10/836.
[16] Tabrisi, 10/836; Nūr, 5/680; Safi, 5/382.
[17] Burhan, 5/772.
[18] Burhan, 5/772.