(p-287) Surah Al-Kawthar

And it is called Al-Nahr.

Its intended meaning is the gift of every good that can be. Its name Al-Kawthar is clear in that, as is Al-Nahr because it is known in the slaughtering of camels. That is the height of generosity among the Arabs. 'In the name of Allah, the Most Gracious, the Most Merciful,' the King, the Most Great, the Generous, the Most Honorable, [the One who] there is no limit to the abundance of His grace. 'The Most Gracious' who encompasses the creatures with His generosity and differentiates between them in the measure of His bounty. 'The Most Merciful' who has specifically favored His party with guidance by His guidance and holding fast to His rope.

* *Since Surah Al-Din, with its clarity, is a prohibition against the vices of morals, it is, by its understanding, an invitation to the virtues of noble character. Thus, Al-Kawthar came for that reason. And Al-Din had concluded with the stingiest of the stingy and the lowest of creatures: the prohibition, as a deterrent from stinginess and from what it brings of denial. So Al-Kawthar began with the most generous of generosity. The giving is for the noblest of creatures, encouraging it and urging towards it. It was as if it was said: You, O best of creation, are not involved in anything that that conclusion prohibited with the prohibition of the small kindness: 'Indeed,' with what we have of greatness. (p-288) And it confirmed for the sake of their denial: 'We have certainly given you,' meaning we have granted you along with the great empowerment. And it did not say: 'We have given you,' because giving originally means bringing forth, even if it has become famous in the meaning of granting. 'Al-Kawthar' which is among the types of generosity to those who believe in the Day of Judgment.

And since 'kathir' (many) in the context of the chief is more than 'kathir' in the context of others, how about the kingdom, and how about the King of kings? How about when it is expressed in a form of exaggeration? How about when it is in the manifestation of greatness? How about when the form is built on the letter 'waw' which has superiority and dominance? How about when it comes after the vowel which has from that [something like that] rather greater? The meaning was: We have poured upon you and made you free from everything of the realities and meanings of knowledge and action and others from the mines of the two abodes and their helpers, the good that has no limit to it, so it does not fall under description. We have enriched you from having to prefer that or to save your wealth by bringing benefit or repelling harm. Among it is the river that is in Paradise and it gives drink to the believers from the extended basin [from it] in the gathering which its example in this world is its legislation, blessings and peace be upon him, which its causes are as numerous as the stars who are the scholars of his nation [to be followed]. Thus, the two forms of envy have gathered for you: the noblest of giving from the most generous of givers - and the greatest of them.

Imam Abu Ja'far ibn al-Zubair said: When He forbade His servants from that which those who desire the world and its adornment enjoy, such as excessive pride, boasting with wealth and status, and seeking the world, He followed that with what He granted His Prophet of that which is better than what they gather, which is al-Kawthar, the abundant good. Among it is the basin to which his nation will come on the Day of Resurrection; he who drinks from it will never thirst. Among it is his praised station, which the first and the last will praise him for at his general intercession for creation and their relief from the terror of the standing. Among this good is what He has granted him in his worldly life, such as the permissibility of spoils and victory through fear, and the great creation, leading to countless good things of this world and the Hereafter, of which some are better than the world and what is in it, for the world and what is in it cannot equal one of these gifts. "Say, 'In the bounty of Allah and in His mercy, in that let them rejoice; it is better than what they gather'" [Yunus: 58]. And among the al-Kawthar and the good that Allah has given him is His clear Book, which encompasses the understanding of the first and the last, and the healing for what is in the breasts.

And when He, glorified and exalted is He, completed for him the blessings that cannot be enumerated, of which the least of them does not compare to the entirety of the pleasures of this world, He said, clarifying for him and alerting him to the greatness of what He has given: "Do not extend your eyes to what We have given enjoyment" [Al-Hijr: 88] to His saying, "And the provision of your Lord is better and everlasting" [Ta-Ha: 131]. Indeed, it has diminished in comparison to the blessing of al-Kawthar, which he was given, all that Allah, the Exalted, mentioned in the Book regarding the blessings of the people of this world and those who have been granted them. This is one of the reasons for the delay of this Surah; thereafter, there was no mention of anything from the pleasures of this world nor mention of anyone enjoying it, due to the completion of this purpose. The Surah of Religion is the last that contains a reference to something of that, as has been previously indicated in its preliminary signs. This clarifies the reason for its follow-up with it - and Allah, the Exalted, knows best - it has ended.