Tafsir of Al-Kawthar 108:3

(Indeed, your enemy): That is, your hater, whoever he may be, (is the abtar): the one who is cut off from posterity, for no descendants of his remain, nor is there any mention of his good name. As for you, your descendants, the goodness of your reputation, and the traces of your virtues shall remain until the Day of Resurrection, and you shall have in the Hereafter that which cannot be encompassed by description.

The root al-batr means "to cut," and it became commonly used for cutting off the tail. It was applied to one who had no posterity as a metaphor, likening children and the remaining legacy to a tail, because he is stripped of them; thus, his existence after him is as his non-existence. Qatada interpreted it as "the contemptible, the humiliated," but this is not the preferred view, as indicated by the sabab al-nuzul (occasion of revelation). This verse provides evidence that the children of daughters are among one’s descendants, as more than one scholar has stated.

Regarding the active participle "enemy" (shani’), it is said to denote the past tense, such that it is made definite by the genitive construction, making al-abtar its predicate. This is not problematized by the fact that some of the greatest Companions—may Allah be pleased with them—used to hate him (peace and blessings be upon him) before they embraced faith; for Allah then guided them to faith, and they tasted its sweetness, such that he (peace and blessings be upon him) became dearer to them than their own selves and more precious than their own souls. They were not abtar (cut off), because a ruling predicated upon a derivative term indicates that the cause is inherent in the term; thus, the speech implies that "being abtar" is caused by hatred, and therefore revolves around it, and that cause ceased to exist in those great figures. Others chose to resolve this by interpreting the active participle as signifying continuity (habitual action); thus, they did not persist in their hatred. The manifest view is that the lineage of everyone who was truly a hater of the Prophet (peace and blessings be upon him) was severed. It is also said that they were severed either in reality or in ruling, because the progeny of the haters who embraced Islam were cut off from benefiting their fathers through supplication and the like, for there is no spiritual bond between a Muslim and an unbeliever.

The interpretation we pointed to, that "he" (huwa) is a pronoun of separation (fasl), is the most evident. It is also permitted that it be a subject, with al-abtar as its predicate, and the sentence being the predicate of "your enemy." In that case, it is grammatically permissible for the shani’ (enemy) to refer to the present or the future, and "your enemy" is taken as a generic term. Some specified this to the individual or individuals mentioned in the sabab al-nuzul, regarding which there are several reports. Ibn Sa'd and Ibn 'Asakir narrated via al-Kalbi, from Abu Salih, from Ibn 'Abbas, who said: "The eldest son of the Messenger of Allah (peace and blessings be upon him) was al-Qasim, then Zaynab, then 'Abd Allah, then Umm Kulthum, then Fatima, then Ruqayya. Al-Qasim (peace be upon him) died—and he was the first of his children to die in Mecca—then 'Abd Allah (peace be upon him) died. Al-'As ibn Wa'il al-Sahmi said: 'His lineage has been cut off; he is abtar.' So Allah revealed: Indeed, your enemy is the abtar."

Ibn Abi Hatim and Ibn Jarir narrated from Shamir ibn 'Atiyya, who said: "Uqba ibn Abi Mu'ayt used to say: 'There will remain no posterity for the Prophet (peace and blessings be upon him), he is abtar.' So Allah revealed concerning him: Indeed, your enemy is the abtar." Al-Tabarani narrated that when Ibrahim, the son of the Messenger of Allah (peace and blessings be upon him), died, the polytheists walked to one another and said: "This Sabi (renegade) has been cut off tonight." So Allah revealed: Indeed, We have granted you [the Kawthar]... Ibn 'Abid ibn Humayd and others narrated from Ibn 'Abbas that he said concerning this verse: "He is Abu Jahl," meaning it was revealed concerning him. This amount of narration from Ibn 'Abbas is acceptable. However, the story attributed to him that when Ibrahim died, Abu Jahl went to his companions and said, "Muhammad has been cut off," is hardly authentic, because the destruction of the accursed Abu Jahl, according to the verified account, occurred before the death of Ibrahim (peace be upon him). 'Ata' said it was revealed concerning Abu Lahab. The majority, however, hold that it was revealed concerning al-'As ibn Wa'il. Regardless, there is no doubt about the manifestation of the generality of the ruling, and the sentence is like a justification for what the speech implies; it is as if it were said: "Indeed, We have granted you blessings that cannot be counted; therefore, pray and sacrifice exclusively for the sake of your Lord, and do not care about the words of the detestable enemy, for he is the abtar, not you."

The emphasis (inna and huwa) is said to be for the concern regarding the subject matter. Others say it is similar to the phrasing in: And do not address Me concerning those who have wronged; indeed, they are [to be] drowned, because it implies "do not care," etc., as understood from the context. In using al-abtar instead of al-mabtur, according to what Shaykh al-Islam Ibn Taymiyyah said, there is a hyperbolic force that is not hidden. That mercy-deserving Shaykh generalized both parts of the sentence, saying: "Allah (subhanahu) cuts off the enemy of the Messenger of Allah (peace and blessings be upon him) from every good; He cuts off his family and his wealth, so he loses them in the Hereafter. He cuts off his life, so he does not benefit from it nor does he provision himself with righteousness for his afterlife. He cuts off his heart, so it does not comprehend goodness and does not make him fit to know Allah or to love Him or to believe in His Messengers (peace be upon them). He cuts off his deeds, so He (subhanahu) does not utilize him in His obedience. He cuts off his supporters, so he finds no helper or aid. He cuts off all his closeness, so he tastes not their flavor nor finds their sweetness, even if he performs them outwardly, his heart remains alienated from them. This is the recompense for everyone who hates what the Messenger (peace and blessings be upon him) brought due to his own whims—such as one who interprets the verses or hadiths of the Attributes [of Allah] contrary to the intent of Allah and the intent of His Messenger (peace and blessings be upon him), or who wishes that they had not been revealed or said." One of the strongest signs of his hatred is his revulsion toward them when he hears them, at the time when the Salafi (pious predecessor) uses them as evidence for the truth they point to. And what hatred for the Messenger (peace and blessings be upon him) is greater than that? Similarly are the people of sama' (audition of music) who dance to songs, tambourines, and flutes; when they hear the Quran being recited in their gathering, they find it long and burdensome. Likewise is the one who prefers the speech of people and their sciences over the Quran and Sunnah, and so on. Everyone has a share of being "cut off" according to the extent of his hatred. This is the end of his words, though some of it is open to debate.

Ibn 'Abbas read it as shaniuka without the alif. It is said to be shortened from shani, just as they say bur (wheat) for bar (wheat) and bar for barr. It is also possible that it is a formation based on fa'ala. Know that this Surah, despite its brevity and conciseness, contains what proclaims its miraculous nature. The Imam spoke at length regarding it and brought forth much of what is considered excellent by those of understanding. He mentioned that the words of the Exalted, Wanhar (And sacrifice), contain information regarding the unseen, which is the abundance of wealth given to him (peace and blessings be upon him) and his nation. It is said that the same is true for: Indeed, your enemy is the abtar. He also mentioned that it is reported that Musaylimah the Liar attempted to challenge it by saying: "Indeed, We have granted you the zamjar (loud sound), so pray to your Lord and emigrate; indeed, your enemy is a disbelieving man." He then explained the difference between them in several ways, and it is, by my life, as manifest as the morning. Whoever wishes to see more than what has been mentioned, let him return to the commentary of the Imam. And Allah is the Guardian of success and bounty.