The Series of Al-Kawthar | Part 1 | إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

In this series, we will explore the maʿārif, or the knowledge, of Kawthar of the Qur’an, Lady Siddiqah al-Kubra, Fatimah al-Zahra (peace be upon her).

The only term explicitly used in the Qur’an as a name for Lady al-Siddiqah Fatimah al-Zahra (peace be upon her) is “Kawthar.” Neither the name “Zahra” nor the name “Fatimah” is mentioned directly in the Qur’an.

The names of the Lady are referred to indirectly in the Qur’an; however, “Kawthar” is expressed directly, because Kawthar encompasses all of her names.

But what does “Kawthar” mean?

The interpretation of Surah al-Kawthar encompasses many discussions. We will begin by looking at the meanings given for Kawthar in the works of Qur’anic exegesis.

In the Tafsir of Ali ibn Ibrahim al-Qummi, Kawthar is described as a river in Paradise that Allah granted to the Noble Prophet (peace and blessings be upon him and his family) in place of his son Ibrahim, who passed away.

In Kanz al-Daqa’iq, “Kawthar” is interpreted as abundant good, including knowledge, action, and honor in both worlds, as well as a river in Paradise.

In Tafsir al-Safi, Kawthar is likewise interpreted as abundant good, encompassing such manifestations as knowledge and action, prophethood and the Book, honor in both worlds, and a pure progeny.

Allamah Tabataba’i (may Allah be pleased with him), in Tafsir al-Mizan, relates twenty-six meanings for “Kawthar,” including abundant good, a river in Paradise, the Prophet’s Pool, the Qur’an, prophethood, knowledge, wisdom, and others. Elsewhere, he also interprets “Kawthar” as the children of Lady Fatimah (peace be upon her) and her progeny.

In Tafsir Majma‘ al-Bayan, “Kawthar” is described as being on the morphological pattern “faw‘al,” derived from the root denoting abundance, and is interpreted as “abundant good.”

But among these many meanings, can we find one meaning that encompasses them all?

In the principles of Islamic jurisprudence, there is a principle known as “generality and specificity.”

When two concepts are said to have a relationship of generality and specificity, one is “general” and the other is “specific.” The general expression can encompass all of the specific expressions.

Among the terms used to explain the meaning of Kawthar, there is one meaning that can serve as the general meaning and encompass all the others:

“Abundant good.”

This is the very meaning referred to throughout these commentaries: goodness in its absolute sense.

In Arabic grammar as well, the definite article “al-” in “al-Kawthar” indicates comprehensiveness.

The noble verse does not say:

Rather, it says:

“Al-Kawthar” means “the abundant good” — goodness that is absolute and encompasses all forms of good.

Thus, at the first stage of understanding the meaning of “Kawthar,” we arrive at two words:

“Good” and “abundant.”

We must now consider what “good” means when it is applied to Lady al-Siddiqah Fatimah al-Zahra (peace be upon her).

One of the meanings of Kawthar is the “Pool of Kawthar”: the flowing water of Wilayah and the sweet, refreshing water that was breathed into our existence in the Realm of Alast and the Realm of Dharr — that is, water and spirit.

Another meaning of Kawthar is the “Fatimi Mishkat” — the niche from which the lights of the heavens and the earth have emanated.

Another meaning of Kawthar is contained within the title “Mother of the Imams and the Righteous” — that is, the Mother of the Imams.

“Mother” itself carries various meanings, including “Mother of the Book,” whose meaning we find in the Qur’an.

Another meaning of “mother” is connected to the concept of Kawthar as a “river,” because one meaning is a “pool” and another is a “river” — a river that points to Wilayah, meaning a source from which Wilayah flows forth and spreads.

In the continuation of this series, we will examine each of these meanings individually and then turn to the meanings of “mother.”