Surah Al-Kawthar (108)

Verse 1

{إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ}

(Indeed, We have granted you Al-Kawthar.)

Notes:

• This Surah consists of three verses and was revealed in Mecca.

Al-Kawthar: (1) Indeed, We have granted you Al-Kawthar.

Analysis of the Surah's Subtleties

Know that this Surah, despite its brevity, contains several subtle points:

First Subtlety: Correspondence with the Preceding Surah

This Surah is like a counterpart to the preceding Surah (Al-Ma'un). The preceding Surah described the hypocrite with four negative traits:

1. Stinginess: Evidenced by "He who repels the orphan, and does not encourage the feeding of the poor."
2. Negligence in Prayer: Evidenced by "Those who are heedless of their prayers."
3. Showing Off in Prayer: Evidenced by "Those who make a show (of their deeds)."
4. Withholding Alms (Ma'un): Evidenced by "And they refuse to give alms."

This Surah, in contrast, mentions four positive attributes corresponding to those four:

1. In response to stinginess: "Indeed, We have granted you Al-Kawthar"—meaning, We have given you abundance; therefore, you too should give abundantly and not be miserly.
2. In response to negligence in prayer: "So pray" (Fasalli)—meaning, persist in prayer.
3. In response to showing off: "to your Lord" (li-Rabbik)—meaning, perform the prayer solely for the pleasure of your Lord, not for the sake of showing off to people.
4. In response to withholding Ma'un: "and sacrifice" (Wanhar)—referring to giving away the meat of the sacrificial animals in charity.

Observe this remarkable coherence. The Surah concludes with "Indeed, your enemy is the one cut off (Al-Abthar)"—meaning the hypocrite who commits these ugly deeds mentioned previously will die without leaving any trace or mention of his worldly gains. As for you (the Prophet), you will leave behind a beautiful reputation in this world and a great reward in the Hereafter.

Second Subtlety: Stages of Spiritual Travelers (Salikin)

Those who journey toward God Almighty have three stages:

1. The highest stage: Being completely absorbed in heart and spirit in the light of God's Majesty.
2. The middle stage: Being occupied with physical acts of obedience and worship.
3. The lowest stage: Restraining the self from inclining toward sensory pleasures and immediate desires.

• "Indeed, We have granted you Al-Kawthar" points to the First Stage—the sacredness of the Prophet's spirit, distinguished from other human spirits in quantity and quality. In quantity, because it has more prerequisites (for attainment); in quality, because it transitions faster from prerequisites to results than other spirits.
• "So pray to your Lord" points to the Second Stage.
• "and sacrifice" points to the Third Stage, as restraining the self from immediate pleasures is akin to slaughtering or cutting the throat (Nahr).

Then, "Indeed, your enemy is the one cut off" means that the self which calls you to seek these sensory and immediate gratifications is fleeting and perishable. Only the enduring righteous deeds are better with your Lord—these are the spiritual felicities and Divine knowledges that are eternally lasting.

Commencement of the Exegesis: "Indeed, We have granted you Al-Kawthar"

We now begin the exegesis. Know that this verse contains several benefits:

This Surah acts as a completion to the preceding Surahs and as a foundation for the subsequent ones.

As a Completion to Preceding Surahs:

God Almighty praised the Prophet (PBUH) and detailed his conditions in several Surahs:

• Surah Ad-Duha: Mentioned three things related to his Prophethood: (1) "Your Lord has not forsaken you, nor has He become displeased," (2) "And the Hereafter is better for you than the first [life]," and (3) "And your Lord is surely going to give you, and you will be pleased." It concluded with three worldly conditions: "Did He not find you an orphan and give refuge? And He found you lost and guided you? And He found you needy and made you self-sufficient?"
• Surah Ash-Sharh: Honored him with three things: (1) "Did We not expand for you your breast?" (2) "And We removed from you your burden," and (3) "And We raised high for you your reputation."
• Surah At-Tin: Honored him with three types of distinction: (1) God swore by his city ("By the secure city [Mecca]"), (2) informed that his Ummah would be saved from the Fire ("Except for those who believe"), and (3) they would attain reward ("For them is a reward uninterrupted").
• Surah Al-'Alaq (Iqra'): Honored him with three types of distinction: (1) "Read in the Name of your Lord," meaning read the Qur'an upon the truth, seeking help by His Name; (2) He overpowered his opponents ("Then let him call his council; We will call the Zabaniyah [angels of Hell]"); and (3) He singled him out for perfect closeness ("Prostrate and draw near").
• Surah Al-Qadr: Honored him with the Night of Decree, which has three virtues: (1) It is "better than a thousand months," (2) "The angels and the Spirit descend therein," and (3) It is "Peace until the emergence of dawn."
• Surah Lam Yakun: Honored his Ummah with three honors: (1) They are "the best of creation," (2) "Their reward with their Lord is Gardens," and (3) God's pleasure with them.
• Surah Az-Zalzalah: Honored him with three honors: (1) "On that Day, it will report its news" (meaning the Earth will testify on the Day of Judgment to his Ummah's obedience), (2) "On that Day, people will emerge in scattered groups to be shown their deeds" (indicating their good deeds will be presented, bringing joy), and (3) "So whoever does good, even an atom's weight, will see it" (and knowledge of God is the greatest good, so they must attain its reward).
• Surah Al-'Adiyat: Honored him by swearing by the horses of his Ummah's warriors, describing them with three qualities: "By the chargers, panting," "And the strikers, striking fire," and "And the raiders in the early morning."
• Surah Al-Qari'ah: Honored his Ummah with three things: (1) Whoever's scales are heavy, (2) they will be in a pleasing life, and (3) they will see their enemies in a blazing Fire.
• Surah At-Takathur: Showed that those who neglect his religion and law will be punished in three ways: (1) They will see Hellfire, (2) they will see it with the eye of certainty, and (3) they will be questioned about their blessings.
• Surah Al-'Asr: Honored his Ummah with three things: (1) Faith ("Except for those who believe"), (2) doing righteous deeds, and (3) guiding creation to righteous deeds (enjoining truth and patience).
• Surah Al-Humazah: Mentioned that those who slander and mock will face three types of punishment: (1) Their wealth will not avail them ("He thinks that his wealth will make him immortal. No!"), (2) they will be thrown into the Crusher (Al-Hutamah), and (3) the doors will be sealed upon them, leaving no hope of escape ("Indeed, it will be closed in upon them").
• Surah Al-Fil: Turned the plot of his enemies against them in three ways: (1) He made their plot go astray, (2) He sent against them flocks of birds, and (3) He made them like chewed straw.
• Surah Quraysh: Honored him by preserving the welfare of his ancestors in three ways: (1) Making them united ("For the familiarity of Quraysh"), (2) feeding them from hunger, and (3) securing them from fear.
• Surah Al-Ma'un: Described those who deny his message with three blameworthy traits: (1) Baseness and meanness ("He repels the orphan and does not encourage the feeding of the poor"), (2) neglecting the glorification of the Creator ("heedless of their prayers, those who make a show"), and (3) neglecting benefit to creation ("And they refuse to give alms").

After honoring him in these magnificent ways through these Surahs, God said: "Indeed, We have granted you Al-Kawthar." This means: We have granted you these numerous merits mentioned in the preceding Surahs, each one of which is greater than the entire dominion of this world. Therefore, occupy yourself with worshipping this Lord and guiding His servants toward what is best for them. Worship of the Lord is either with the self ("So pray to your Lord") or with wealth ("and sacrifice"). Guiding His servants to what is best for them in religion and worldly affairs is indicated in the next Surah, Qul Ya Ayyuha Al-Kafirun ("Say, O disbelievers, I do not worship what you worship").

Thus, it is established that this Surah is a completion of the preceding ones.

As a Foundation for Subsequent Surahs:

This Surah serves as a foundation because God immediately commands the Prophet (PBUH) in the next Surah to declare disbelief against all the people of the world: "Say, O disbelievers, I do not worship what you worship."

It is known that coercing people regarding their doctrines and religions is more severe than coercing them regarding their souls and wealth, as people expend their wealth and lives in defense of their religions. Therefore, attacking people's doctrines provokes enmity and anger that other attacks do not. Since he was commanded to declare disbelief against all the people of the world and invalidate their religions, it was inevitable that all the people of the world would become extremely hostile toward him—a situation everyone naturally avoids. Consider Moses (PBUH), how he feared Pharaoh and his army.

Here, however, since Muhammad (PBUH) was sent to all the people of the world, every person was like a Pharaoh to him. God devised a subtle plan to remove this intense fear by preceding that command with this Surah.

The statement "Indeed, We have granted you Al-Kawthar" removes that fear in four ways:

1. Promise of Victory and Protection: "Al-Kawthar" means abundant good in this world and the religion. This is a promise from God of support and protection, like His saying: "And if you do not do it, then you have not conveyed His message. And Allah will protect you from the people." Whoever has God as his guarantor of protection fears no one.
2. Promise of Longevity: Since "Al-Kawthar" encompasses the good of this world and the Hereafter, and the worldly good had not yet reached him while he was in Mecca, God's wisdom required keeping him alive in this world until he attained those worldly blessings. This served as glad tidings that they would not kill him, overpower him, or let their plots reach him; rather, his affair would increase in strength daily.
3. Rejection of Worldly Temptations: When the disbelievers rejected his message and called him to faith, they gathered and said: If you seek wealth, we will give you so much that you become the richest of people; if you seek marriage, we will marry you to the noblest of our women; if you seek leadership, we will make you our chief. God replied: "Indeed, We have granted you Al-Kawthar," meaning, since the Creator of the heavens and the earth has granted you the good of this world and the Hereafter, do not be deceived by their wealth or their consideration of you.
4. Direct Communication: The phrase "Indeed, We have granted you" implies that God spoke to him directly, without an intermediary. This is comparable to God speaking to Moses ("And God spoke to Moses directly"), but it is more noble, as when the Master personally guarantees nurturing and beneficence to His servant, it is superior to guaranteeing it in another context. Furthermore, this grants strength to the heart and removes cowardice from the soul.

Thus, God's address to him with "Indeed, We have granted you Al-Kawthar" removes fear from the heart and cowardice from the soul. This Surah was presented before Qul Ya Ayyuha Al-Kafirun so that he could undertake that difficult obligation—declaring disbelief against all the world and proclaiming dissociation from their deities. When he obeyed the command, see how God fulfilled the promise, granting him an abundance of followers and supporters, and people entering the religion of God in droves.

Once the call and the establishment of the Shari'ah were complete, the focus shifted to matters concerning the heart and the inner self. A seeker is either limited to worldly pursuits (resulting in loss, humiliation, and ultimately Hellfire, as addressed in Surah Al-Masad) or seeks the Hereafter. The highest state for the latter is for the soul to become like a mirror reflecting the images of existing things.

It is established in rational sciences that there are two paths to knowing the Creator:

1. Knowing the Creator first, and then using that knowledge to know His creation (the nobler, higher path).
2. The reverse: knowing creation first, then inferring the Creator (the path of the majority).

God concluded His Noble Book with the first path, which is the nobler of the two. He began by mentioning the attributes of God and explaining His Majesty in Surah Al-Ikhlas ("Say, He is Allah, [who is] One"). He followed this by mentioning the ranks of His creation in Surah Al-Falaq ("Say, I seek refuge in the Lord of the daybreak"). Finally, He concluded by mentioning the ranks of the human soul. The full detail of this structure becomes clear upon detailed exegesis of this Surah. Glory be to Him who guided intellects to know these noble secrets deposited in His Noble Book.

The word "We" (Ana) in "Indeed, We have granted you" can imply either plurality or magnification.

1. Plurality: This implies that the gift was achieved through the efforts of the angels, Gabriel, Michael, and previous prophets who sought this favor (e.g., Abraham asked for the Prophet to be sent, Moses asked to be among his Ummah, and Jesus gave glad tidings of a Messenger named Ahmad).
2. Magnification (Ta'zim): This emphasizes the greatness of the gift. The Giver is the Sovereign of the heavens and the earth, the recipient is indicated by the second-person singular pronoun (ka), and the gift is Al-Kawthar, which signifies extreme abundance. When the wording implies the greatness of the Giver, the recipient, and the gift, what a magnificent and noble blessing this is! What high honor!

Even if a gift is small, it becomes great because it comes from a great Giver. If a great king tosses an apple to one of his servants as an honor, it is considered a great honor, not because of the apple's inherent pleasure, but because of the Giver's stature. Here, Al-Kawthar, while inherently abundant, gains further greatness and perfection because it originates from the King of all creation.

When God said "We have granted you" (A'taynaaka), He coupled it with a phrase indicating that it will not be taken back. This contrasts with the view of Abu Hanifa that a gift given to a stranger can be revoked unless the recipient gives something in return, however small. If someone gifts something worth a thousand dinars, and then asks for a comb worth a penny, and receives it, the right to revoke the original gift is nullified. Here, by saying "Indeed, We have granted you Al-Kawthar," and immediately following it with the command for prayer and sacrifice, God establishes the gift as irrevocable.

The verb was built upon the subject (the pronoun Na preceding the verb A'taynaaka). This structure provides emphasis and confirmation. When the subject is mentioned, the intellect anticipates news about it. When that news (the predicate) is then mentioned, it is received with the eagerness of a lover for their beloved, making the confirmation stronger and removing doubt.

This is why the phrasing in "For indeed, it is not the eyes that are blind, but it is the hearts that are blind in the breasts" is more emphatic than saying, "The eyes do not become blind." Similarly, when a great King promises and guarantees something immense, the magnitude of the promise might raise doubt about its fulfillment. When this promise is attributed to the Great Guarantor, that doubt is removed. Since Al-Kawthar is a great thing, the initial mention of "We" (the subject) removes any doubt regarding the fulfillment of this great endowment.

The sentence begins with the particle of emphasis (Inna), which functions like an oath. A truthful speaker is protected from falsehood; how much more so when emphasis is intensified!

God said "We have granted" (A'taynaaka) and not "We will grant" (Sa-nu'teeka). The past tense indicates that this granting was already established in the past, which has several benefits:

1. One who was eternally honored, respected, and provided for in the past is nobler than one who will become so. This aligns with the Prophet's saying: "I was a Prophet while Adam was between water and clay."
2. It indicates that God's decree of felicity, healing, enrichment, and impoverishment is not something that happens now, but was established in eternity (Al-Azal).
3. It is as if God is saying: We prepared the means for your happiness before you even came into existence; how then would We neglect you after your existence and engagement in servitude?
4. It implies that God did not choose or favor you because of your obedience; otherwise, He would only grant it after you performed obedience. Rather, He chose you purely out of His grace and beneficence toward you, without any preceding cause, as indicated by the saying: "He favored [some] before [others] without cause, and He rejected [some] without cause."

God said "We have granted you" and not "We granted the Messenger, or the Prophet, or the scholar, or the obedient one." If He had specified those descriptions, it would imply that the granting was conditional upon that description. By saying "We have granted you," it is known that this granting is entirely unconditional, stemming purely from His choice and Will, as in "We apportion between them their livelihood in the worldly life and have raised some of them above others in degrees [of rank]."

God first said "Indeed, We have granted you," and then commanded "So pray to your Lord and sacrifice." This indicates that His granting of success (Tawfiq) and guidance precedes our acts of obedience. How could it be otherwise? His granting to us is His attribute, and our obedience to Him is our attribute. The attribute of creation cannot affect the attribute of the Creator; only the attribute of the Creator affects the attribute of creation. This is why it is narrated that Al-Wasiti said: "I do not worship a Lord whose pleasure is brought by my obedience and whose displeasure is brought by my disobedience." His meaning is that God's pleasure and displeasure are eternal, while my obedience and disobedience are contingent events. The contingent cannot affect the eternal; rather, God's pleasure with the servant is what motivates him toward continuous obedience, and similarly regarding displeasure and disobedience.

God said "We have granted you" (A'taynaaka) and not "We gave you" (Aataynaaka). There are two reasons for this:

1. Implying Favor (Tafaddul): Ita' (giving) can imply obligation or favor. I'taa' (granting/bestowing) is more suggestive of pure favor. Thus, "Indeed, We have granted you Al-Kawthar"—meaning these abundant goods (Islam, the Qur'an, Prophethood, beautiful reputation in this world and the Hereafter)—is purely by Our favor, and none of it is due to merit or obligation. This carries two pieces of good news: (a) When the Generous One begins nurturing through favor, He typically does not stop it but increases it daily. (b) That which is based on merit is limited by the extent of the merit, and human deeds are finite. Favor, however, is the result of God's infinite generosity, so His favor is also infinite. The word A'taynaaka implies favor, not merit, thus suggesting permanence and perpetual increase.

• Objection: Did He not say, "Seven of the often-repeated [verses] and the Grand Qur'an" (Aataynaaka)?
  • Response (Twofold):
    • (a) I'taa' implies ownership (Tamlik), and ownership implies exclusivity. The proof is when Solomon said, "Grant me a kingdom," God replied, "This is Our gift, so bestow it [upon whom You will] or withhold it." Therefore, those who interpret Al-Kawthar as the Pool (Haud) say the Ummah will be guests there. Itaa' does not imply ownership, which is why the Qur'an is described with Aataynaaka—the Prophet is not permitted to conceal any part of it.
    • (b) Sharing in the Qur'an is sharing in knowledge, which is not a defect. Sharing in a river (Al-Kawthar) is sharing in a physical entity, which is a defect (in terms of exclusivity).

2. Usage Context: I'taa' is used for both small and large things (e.g., "He gave little and was stingy"). A'taa' is used only for great things (e.g., "God gave David the kingdom," "And We gave David from Us a bounty"). If this is established, then "Indeed, We have granted you Al-Kawthar" implies the exaltation of Muhammad's status in several ways:
   • (a) This Pool (if interpreted as the Pool) is like a small, insignificant thing compared to the high ranks and noble stations reserved for him; thus, it implies glad tidings of things greater than what is mentioned.
   • (b) Al-Kawthar refers to water. It is as if God is saying: Water in this world is less than food. If the blessing of water is Kawthar (abundant), how much more so is all other blessing?
   • (c) The blessing of water is I'taa' (a gift), while the blessing of Paradise is Itaa' (a bestowed gift).
   • (d) It is as if God is saying: What I have given you of this Pool, although abundant, is merely a gift (I'taa') in your regard, because it is less than what you deserve. In custom, when the Giver is great, the gift, even if great, is often called "meager" relative to the Giver's stature. Similarly here, what he was given of the Pool is I'taa' because it is worldly, whereas the Qur'an is Itaa' because it is religious.
   • (e) It is as if God is saying: Everything you have attained from Me is a gift, even if it is Kawthar. However, the greater Kawthar—the lasting reputation and victory over your enemy—will not be granted until after you perform the prerequisite obedience: "So pray to your Lord and sacrifice," meaning, worship Me, and then ask for victory, for I have decreed by My generosity that after every obligatory act, there is an answered supplication. Then I will answer you, and your enemy will become cut off (Abthar), which is the Itaa' (bestowal).

This is what comes to mind regarding the interpretation of "Indeed, We have granted you."

Linguistically, Kawthar is a fu'al pattern derived from kathra (abundance), meaning excessive abundance. An Arab woman, upon her son's return from a journey, was asked about him, and she replied: "He returned with Kawthar," meaning in great numbers. A man of abundant giving is called Kawthar.

The commentators have differed on its meaning:

First Opinion (The Famous View): A River in Paradise. Narrated from Anas (PBUH): "I saw a river in Paradise, its banks lined with hollow pearls. I put my hand into the watercourse, and it was musk of the finest scent. I asked, 'What is this?' I was told, 'This is Al-Kawthar, which Allah has granted you.'" Another narration states it is "whiter than milk and sweeter than honey, containing green birds with necks like the necks of camels. Whoever eats from those birds and drinks from that water will attain pleasure." It is called Kawthar either because it is the most abundant river in Paradise in water and goodness, or because the rivers of Paradise flow from it (as it is narrated that every garden in Paradise has a flowing river from Al-Kawthar), or because of the multitude of those who drink from it, or because of the abundance of its benefits, as the Prophet said: "It is a river my Lord promised me, in which there is much good."

Second Opinion: A Pool (Haud). The narrations regarding this are famous. The reconciliation between this view and the first is that the river may flow into the Pool, or the rivers may flow out of the Pool, making the Pool the source.

Third Opinion: His Descendants. They argue that this Surah was revealed in response to those who criticized him for having no male offspring. The meaning is that he will be granted offspring who will remain throughout time. Look how many of the Ahl al-Bayt were killed, yet the world is full of them. Furthermore, consider the great scholars among them, like Al-Baqir, As-Sadiq, Al-Kazim, Ar-Rida, and An-Nafs Az-Zakiya, and others.

Fourth Opinion: The Scholars of His Ummah. This is truly abundant good, as they are like the Prophets of the Children of Israel. They love to mention the Messenger of God (PBUH) and spread the signs of his religion and the banners of his law. The resemblance is that the Prophets agreed on the fundamentals of knowing God but differed in the Shari'ah as a mercy to creation so that everyone could reach what was beneficial for them. Similarly, the scholars of this Ummah agree among themselves on the fundamentals of the Shari'ah but differ in its branches as a mercy to creation. The virtue of this is twofold: (1) On the Day of Judgment, every Prophet will be brought with his Ummah; some Prophets may only have one or two followers, while a scholar from this Ummah may be followed by multitudes, sometimes exceeding the followers of a thousand Prophets. (2) They correctly derive rulings from the revealed texts, even through strenuous effort (and even if some err, they are still rewarded).

Fifth Opinion: Prophethood. This is undoubtedly abundant good, as it is the station second only to Divinity. This is why God said: "Whoever obeys the Messenger has obeyed Allah." It is a branch of knowledge of God, as knowledge of Prophethood must be preceded by knowledge of God's Essence, Knowledge, Power, and Wisdom. Once knowledge of Prophethood is attained, knowledge of the remaining attributes (hearing, sight, etc.) is derived. Our Prophet has the greatest share of this distinction because he was mentioned before all other Prophets, sent after them, sent to both mankind and jinn, and he will be resurrected before all Prophets. His virtues are too numerous to count. We mention a few: Adam's book consisted of words; Abraham's book consisted of words; Moses' book consisted of scrolls. Muhammad's book is the overarching, supervising Book. Adam was challenged with naming things; Muhammad was challenged with the comprehensive challenge of the Qur'an. Noah's ark was preserved on water; something greater was done for Muhammad. The stone floated for him when he pointed to it. Fire was made cool for Abraham; something greater was done for Muhammad (the healing of Muhammad ibn Hatib's burn by the Prophet's saliva). The sea was split for Moses; the moon was split for Muhammad. The staff became a serpent for Moses; two serpents appeared on Abu Jahl's shoulders when he intended to stone the Prophet. Mountains glorified God with David; stones glorified God in his hand and the hands of his companions. Iron softened for David; a scabby sheep was healed by the Prophet's touch. David was given assembled birds; Muhammad was given Al-Buraq. Jesus raised the dead; similarly, when the Prophet was poisoned, the sheep informed him before he ate it. He healed the blind and the leper (e.g., the wife of Mu'adh ibn Afra). He restored the eye socket lost at Uhud. Jesus knew what people concealed in their homes; the Prophet knew what his uncle Al-Abbas concealed, leading to Al-Abbas's acceptance of Islam. The sun was returned for Solomon once; it was returned for the Prophet when he was resting on Ali's lap so he could complete his prayers. Solomon knew the language of birds; the wolf spoke to the Prophet. Solomon's journey took a month's walk; Muhammad traveled to Jerusalem in an hour. Solomon's donkey, Ya'fur, obeyed him. A she-camel that was difficult to manage submitted to him. When Mu'adh was sent to a wilderness, a lion blocked his path; he announced himself as the messenger of the Messenger of God, and the lion submitted. The jinn submitted to Muhammad as they did to Solomon (e.g., the lizard confessing his prophethood). The gazelle he sponsored returned to free him from responsibility and mourned his departure. The snake that stung Abu Bakr in the cave said it had longed for him for years. He fed many with little food, and his miracles are countless. Therefore, God preferred him over the chosen ones, saying: "And [mention] when We took from the prophets their covenant, and from you, and from Noah..." Since his message was like this, it was fitting for God to call it Kawthar, saying: "Indeed, We have granted you Al-Kawthar."

Sixth Opinion: The Qur'an. Its virtues are countless, as stated in other verses regarding the vastness of God's words.

Seventh Opinion: Islam. This is truly abundant good, as it secures the good of this world and the Hereafter. If Islam is lost, both worldly and otherworldly good are lost. Islam is knowledge, or that which requires knowledge, as "Whoever is given wisdom, he has certainly been given much good." If Islam is much good, it is Al-Kawthar. Objection: Why single out Islam when God's blessings encompass everyone? Response: Because Islam reached others through him, making the Prophet the origin of it.

Eighth Opinion: The Abundance of Followers and Supporters. He has followers that only God can count. The Prophet said: "I am the supplication of Abraham, the good tidings of Jesus, and I am the one whose intercession is accepted on the Day of Resurrection... I will see nations approaching us, and I will say: 'My Ummah, by the Lord of the Ka'bah!' and they will enter Paradise without reckoning." He also said: "Marry and multiply, for I will boast of your numbers before the nations on the Day of Resurrection, even with a miscarried fetus." If he boasts of those who did not reach puberty, how much more so of this vast multitude! Thus, it was fitting for God to mention this immense blessing: "Indeed, We have granted you Al-Kawthar."

Ninth Opinion: The Abundant Virtues within It. By consensus, he is superior to all Prophets. A man of abundant good is called Kawthar. The meaning of Kawthar in the lexicon is the master of abundant good. It was fitting for God to mention this immense blessing by saying: "Indeed, We have granted you Al-Kawthar."

Tenth Opinion: Elevation of Reputation. This was explained in the verse: "And We raised high for you your reputation."

Eleventh Opinion: Knowledge ('Ilm). This interpretation is preferred for several reasons: (1) Knowledge is abundant good ("And Allah taught you what you did not know, and great is the bounty of Allah upon you." He commanded seeking knowledge: "Say, 'My Lord, increase me in knowledge.'" Wisdom is called much good). (2) If we interpret Al-Kawthar as the blessings of the Hereafter, the word A'taynaaka (We have granted) implies it was already given, but the blessings of Paradise are yet to be given. Therefore, Al-Kawthar must refer to what reached him in this world, and the noblest thing that reached him in this world is knowledge (Prophethood is included in knowledge). (3) It is immediately followed by "So pray to your Lord and sacrifice," and the prerequisite for worship is knowledge (Ma'rifah). In Surah An-Nahl and Taha, knowledge precedes worship. The cause for worship is knowledge.

Twelfth Opinion: Good Character (Khuluq Hasan). The benefit of good character is general, benefiting the learned, the ignorant, animals, and rational beings. The benefit of knowledge is restricted to the rational. Therefore, the benefit of good character is more universal, making it the likely meaning of Kawthar. The Prophet (PBUH) was like a father to strangers, resolving their difficulties. When his tooth was broken, he prayed: "O Allah, guide my people, for they do not know."

Thirteenth Opinion: The Praised Station (Maqam Al-Mahmud), which is Intercession. In this world, "God would not punish them while you were among them." In the Hereafter, his intercession is for the major sinners of his Ummah. Every Prophet has one answered prayer; the Prophet (PBUH) reserved his for the intercession of his Ummah on the Day of Resurrection.

Fourteenth Opinion: This Surah Itself. Despite its brevity, it encompasses all the benefits of this world and the Hereafter, as it contains miracles in several ways: (1) If we take Kawthar as the abundance of followers or offspring, it is a prophecy of the unseen that came true (miracle). (2) It commands prayer and sacrifice, indicating the removal of poverty so he could afford sacrifice, which also came true (miracle). (3) The statement "Indeed, your enemy is the one cut off" came true (miracle). (4) They were incapable of matching its brevity, proving their inability to match the entire Qur'an. Since the miracle of the Surah is established, Prophethood is established, then Monotheism, the religion, and the Qur'an being the word of God. All worldly and otherworldly good is thus established. This Surah acts as a concise, powerful nucleus establishing all objectives—small in form, great in meaning. It has a unique property: it consists of three verses, and each verse is a miracle, making the whole Surah miraculous by each part and by the whole—a property not found in other Surahs.

Fifteenth Opinion: All of God's Blessings upon Muhammad (PBUH). This is narrated from Ibn Abbas, as the word Kawthar implies great abundance, so attributing it to only some blessings is less appropriate than attributing it to all of them. Saeed ibn Jubayr, when narrating this view, was told by some that others claim it is a river in Paradise. Saeed replied: "The river in Paradise is part of the abundant good God granted him." Some scholars state that the apparent meaning of "Indeed, We have granted you Al-Kawthar" requires that God has already given it to him. Therefore, it should be attributed to what God gave him in this world: Prophethood, the Qur'an, the wise remembrance, and victory over enemies. As for the Pool and other rewards, while they can be included because what is promised by God's decree is like what has occurred, the reality is that those things were promised but not actually given while the Surah was revealed in Mecca. A counter-argument: If one confirms a small child's ownership of an estate, it is correct to say he has been granted that estate, even if the child is not yet capable of managing it. (And God knows best.)

(7) So pray to your Lord and sacrifice.

Exegesis of "So pray to your Lord and sacrifice."