Period of Revelation
Ibn Marduyah has cited Hadrat Abdullah bin Abbas
Hadrat Abdullah bin az-Zubair and Hadrat Aishah as saying that this Sura is Makki.
Kalbi and Muqatil also regard it as Makki
and the same is the view held by the majority of commentators. But Hadrat Hasan Basri
Ikrimah
Mujahid and Qatadah regard it as Madani. Imam Suyuti in Al-Itqan has confirmed this
same view
and Imam Nawawi in his commentary of the Sahih of Muslim has also preferred the
same. The reason for this assumption is the tradition which traditionists of the rank of
Imam Ahmad
Muslim
Abu Daud
Nasai
Ibn Abi Shaibah
Ibn al-Mundhir
Ibn Marduyah
Baihaqi and others have related from Hadrat Anas bin Malik
saying: "The Holy Prophet was among us. In the meantime he dozed; then he raised
his head
smiling
according to some traditions
the people asked what for he was smiling
according to others
he himself told them that a Sura had just been revealed to him. Then
with Bismillah ir-Rahman ir-Rahim
he recited Sura Al-Kauthar; then he asked the people whether they knew what Kauthar
was. When they said that Allah and his Messenger had the best knowledge
he said; It is a river which my Lord has granted me in Paradise." (The details follow
under "Kauthar"). The basis of the reasoning from this tradition for this Sura's being
Madani is that Hadrat Anas belonged to Madinah
and his saying that this Sura was revealed in his presence is a proof that it was Madani.
But
in the first place
from this same Hadrat Anas
Imam Ahmad
Bukhari
Muslim
Abu Da'ud
Tirmidhi and Ibn Jarir have related the traditions which say that this river of Paradise
(Al-Kauthar) had been shown to the Holy Prophet (upon whom be peace) on the
occasion of the miraj (ascension) and everyone knows that miraj had taken place at
Makkah before the hijrah. Secondly
when during the miraj the Holy Prophet had not only been informed of this gift of Allah
Almighty but also shown it
there was no reason why Sura Al-Kauthar should have be revealed at Madinah to give
him the good news of it. Thirdly
if in an assembly of the Companions the Holy Prophet himself had given the news of
the revelation of Sura Al-Kauthar which Hadrat Anas has mentioned in his tradition
and it meant that that Sura had been revealed for the first time then
it was not possible that well-informed Conipanions like Hadrat Aishah
Hadrat Abdullah bin Abbas and Hadrat Abdullah bin Zubair should have declared this
Sura to be a Makki revelation and most of the commentators also should have regarded
it as Makki. If the matter is considered carefully
there appears to be a flaw in the tradition from Hadrat Anas in that it does not say what
was the subject under discussion in the assembly in which the Holy Prophet gave the
news about Sura Al-Kauthar. It is possible that at that time the Holy Prophet was
explaining something. In the meantime he was informed by revelation that that point
was further explained by Sura Al-Kauthar
and he mentioned the same thing
saying that that Sura was revealed to him just then. Such incidents did take place on
several occasions
on the basis of which the commentators have opined about certain verses that they
were revealed twice. This second revelation
in fact
meant that the verse had been revealed earlier
but on some later occasion the Holy Prophet's attention was invited to it by revelation
for the second time. In such traditions
the mention of the revelation of a certain verse is not enough to decide whether it was
revealed at Makkah or Madinah
and when precisely it was revealed. Had this tradition of Hadrat Anas not been there to
cause doubt
the whole content of the Sura Al- Kauthar by itself bears evidence that it was revealed
at Makkah
and in the period when the Holy Prophet was passing through extremely discouraging
conditions.
Historical Background
Before this in Suras Ad-Duhaand AlamNashrahwe have seen that when in the earliest
phase of Prophethood the Holy Prophet (upon whom be peace) was passing through
the most trying conditions when the whole nation had turned hostile
there was resistance and opposition on every side
and the Holy Prophet and a handful of his Companions did not see any remote chance
of success. Allah in order to console and encourage him at that time had sent down
several verses. In Sura Ad- Duhait was said: "And surely the later period (i. e. every
later period) is better for you than the former period
and soon your Lord shall give you so much that you shall be well pleased". In Sura
AlamNashrah: "And We exalted your renown for you."That is
Though the enemies are trying to defame you throughout the country
We
on the contrary
have arranged to exalt your name and fame.
And: "The fact is that along with every hardship there is also ease."That is
You should not be disheartened by the severity of conditions at this time; this period of
hardships will soon pass
and the period of success and victory will follow.
Such were the conditions in which Allah by sending down Sura Al-Kauthar consoled the
Holy Prophet as well as foretold the destruction of his opponents. The disbelieving
Quraishsaid: "Muhammad (upon whom be Allah's peace) is cut off from his community
and reduced to a powerless and helpless individual. According to Ikrimah when the
Holy Prophet was appointed a Prophet
and he began to call the people to Islam
the Quraish said: "Muhammad (upon whom be Allah's peace and blessings) is cut off
from his people as a tree is cut off from its root
which might fall to the ground any moment." (Ibn Jarir). Muhammad bin Ishaq says:
"Whenever the Prophet (upon whom be peace) was mentioned before As bin Wa'il
as-Sehmi
the chief of Makkah
he used to say: Let him alone for he is only a childless man (abtar) with no male
offspring. When he dies
there will be no one to remember him." Shamir bin Atiyyah says that Uqbah bin Abi
Mu'ait
also used to say similar things about the Holy Prophet
(Ibn Jarir). According to Ibn Abbas
once Ka'b bin Ashraf (the Jewish chief of Madinah) came to Makkah and the Quraish
chiefs said to him: "Just see this boy
who is cut off from his people; he thinks he is superior to us
whereas we manage the Hajj
look after the Ka'bah and water the pilgrims." (Bazzar). Concerning this very incident
Ikrimah reports that the Quraishad used the words as-sunbur al-munbatir min qaumi-hi
(a weak
helpless and childless man who is cut off from his people) for the Holy Prophet. (Ibn
Jarir) Ibn Sa'd and lbn Asakir have related that Hadrat Abdullah bin Abbas said; "The
eldest son of the Holy Prophet (upon whom be peace) was Qasim; next to him was
Zainab
next to her Hadrat Abdullah and next to him three daughters
viz. Umm Kulthum
Fatimah and Ruqayyah. Of them first Hadrat Qasim died and then Hadrat Abdullah.
Thereupon As bin Wail said: "His line has come to an end: now he is abtar (i. e. cut of
from root)."Some traditions add that As said "Muhammad is abtar: he has no son to
succeed him. When he dies
his memory will perish and you will be rid of him."The tradition from Ibn Abbas
which Abd bin Humaid has related
shows that Abu Jahl also had said similar words on the death of the Holy Prophet's son
Abdullah. Ibn Abi Hatim has related on the authority of Shmir bin Atiyyah that the same
kind of meanness was shown by Uqbah bin Abi Mu'ait by rejoicing at this bereavement
of the Holy Prophet. Ata says that when the second son of the Holy Prophet died
his own uncle
Abu Lahab (whose house was next to his) hastened to the pagans and gave them the
"good news": Batira Muhammadun al-lail:"Muhammad has become childless this night
or he is cut off from root:"
Such were the disturbing conditions under which Sura Al-Kauthar was sent down. The
Quraishwere angry with him because he worshipped and served only Allah and
repudiated their idolatry pu
