108 Surah Kawthar
108 Surah Kawthar
ۡ ﻟﺮﺣﻤﻦ
ﻟﺮﺣﻴﻢ ٰ ۡ !"ﺑﺴﻢ ٰﷲۡ
ۡ ۡ ﴾ ن ﺷﺎﻧﺌﻚ ﻫﻮ:٢﴿ ۡ ²﴾ ﻓﺼﻞ ﻟﺮﺑﻚ و ۡﻧ:١﴿ ﻟﻜﻮﺛﺮ ٰۡ ۡ ۤ
ۡ ۡ ﻋﻄﻴﻨﻚ
﴾٣﴿ hžﻵﻹﺑ ﻧﺎ
In the name of God, the Most Gracious, the Ever Merciful.
Upon you have We bestowed Kawthar; so pray only for your Lord and offer sacrifice only for
Him. Indeed, it is your enemy who shall be severed.
Explanation
ٰۡ ۡ ۤ
ۡ ۡ ﻋﻄﻴﻨﻚ
1
﴾:١﴿ ﻟﻜﻮﺛﺮ ﻧﺎ
ﻛﻮﺛﺮ ٌ which means “wealth and affluence.” Therefore, ﻛﻮﺛﺮ
ٌ ْ is the intensive form of hªﻛ ٌ ْ 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 ﻛﻮﺛﺮ ٌ ْ 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 ﻛﻮﺛﺮ ٌ ْ .
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
ٌ which is actually ﺟﺮد
ٍ ْ Ugﻣﺮد ﻋ
context. For example, it is said ﺟﺮد ٌ رﺟﺎل
ٍ ْ ﺧﻴﻞUgﻣﺮد ﻋ ٌ
ٰ ٰ وwhich is actually
(young men on purely
ً
ذرو ۡ ﻟﺬرﻳﺖ
ٰ ٰ ( و ﻟﺮﻳﺎحBy the winds that scatter dust).
bred horses). Similarly, consider the first verse of Sūrah al-Dhāriyāt:
ً ْ ﻟﺬرﻳﺖ
ذرو
It has been stated in the previous sections that our worthy commentators of the past do not
ٌ ْ means a pond of paradise. In fact, they have even gone on to include
differ on the fact that ﻛﻮﺛﺮ
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.3 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 ﻛﻮﺛﺮ ٌ ْ of the
ٌ ْ of this world,” I would not differ from these commentators just as they
heaven” and “the ﻛﻮﺛﺮ
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’ān, 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 ﻛﻮﺛﺮٌ ْ 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.4
After this introduction, Imam Farāhī elaborates on the points which support his deduction. He
(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 Baytullāh during the days of ḥajj, 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 Baytullāh actually stands for them as the pond of ﻛﻮﺛﺮ ْ where they
will gather on the Day of Judgement.
(2) The Prophet (sws) has compared our mosques to water channels. According to the Ṣaḥīḥ
of al-Bukhārī:
ً ْ ﻳﻮم ْ ْ ْ ْ ر
ﺧﻤﺴﺎ ٍ ْ ﻐﺘﺴﻞ ﻓْﻴﻪ {ﻞf ﺣﺪ\ﻢ ً ﻳﺘﻢ ﻟﻮ ن
ﻧﻬﺮ ﺑﺒﺎب
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?5
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 Baytullāh 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 ḥajj depicts the abundance of the Muslim ummah in relation to
ٌ ْ also will stand for their
people of other religions, likewise, their assembly at the pond of ﻛﻮﺛﺮ
multitude, as is evident from certain Aḥādīth. 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 Baytullāh 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 ﻛﻮﺛﺮ ٌ ْ will depict their abundance in
relation to the people of other prophets, likewise their assembly at the Baytullah during ḥajj
ٌ ْ relates the two congregations.
portrays their abundance. Consider how aptly the word ﻛﻮﺛﺮ
(4) The Prophet (sws) is reported to have said that he would recognize his people at the pond
ٌ ْ through the traces of water by which they performed ablutions. It is an allusion to the
of ﻛﻮﺛﺮ
fact that only those who pay visit to the Baytullāh 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 ḥajj people accepted faith in large numbers.
I have just briefly referred to Imam Farāhī’s views. For details, a study of his exegesis is
ٌ ْ is the true essence and spiritual reality of
necessary. He goes on to explain that the channel of ﻛﻮﺛﺮ
the Baytullāh and its surroundings. He writes:
ٌ ْ which was shown to
If anyone reflects on the features and characteristics of the channel of ﻛﻮﺛﺮ
the Prophet (sws) during the holy ascension, he will become aware of the fact that the
ٌ ْ is the spiritual manifestation of the Baytullāh and its surrounding atmosphere.
channel of ﻛﻮﺛﺮ
The common element in the various Aḥādīth which describe ﻛﻮﺛﺮ ٌ ْ 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. 7
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?8
It is evident from these details that the Baytullāh is a figurative manifestation of the pond of
ٌ ْ . The Baytullāh will be granted to the believers in heaven in the form of the pond of ﻛﻮﺛﺮ
ﻛﻮﺛﺮ ٌ ْ –
believers who offered its pilgrimage in the desire to reach this blessed pond. Since, at the time of
revelation of the sūrah 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 Baytullāh, 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
ٌ ْ in the next.
of ﻛﻮﺛﺮ
Lahore
8th May 1980 AD
24th Rajab 1400 AH
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