Significance Of Believing In The Concept Of Kawthar

There were several traditions available on the significance of Kawthar. The significance of Kawthar could be appreciated from a single tradition of the Prophet that had been narrated by Imam Ar-Ridha (‘a) on the authority of his elders,

“May Allah not bring him to me on the banks of Kawthar, if he has disbelieved in Kawthar, and may Allah not provide him with my intercession, if he has disbelieved in my intervention?”

There were several reports on the elaboration of the Verse of Kawthar in the Qur’an. God had said:

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ ‎

“We have awarded you Kawthar” (108:1).

wherein the word Kawthar was specifically meant for the aforementioned lake.

Some other narrations however, pointed out that the word Kawthar stood for increasing progeny of the Prophet, in response to the taunts of the infidels, who used to call him Abtar (the one without male progeny). In addition to this some other writers claimed that Kawthar also stood for Prophethood and intercession.

In fact, there was no contradiction between various elaborations. Allama Tabari wrote in Majma al-Bayan that the word Kawthar encompassed all these meanings, since God had granted the Prophet great abundance in this world and promised the same in the hereafter.

The Description Of Kawthar

There were many reports on the description of the lake of Kawthar in both Shi’a and Sunni books. What Shaykh Abu Ja’far had described in this chapter, was the same with minor differences in Tafsir Al-Qummi and Bashrat al-Mustafa on the authority of Imam Muhammad Al-Baqir (‘a), in Manaqabe Shehr Aashob through a narration of Ibn Abbas and in Hulyat al-Awlia of Abu Naeem through Ans Ibn Malik on the authority of Imam Ja’far As-Sadiq (‘a).

It was reported on the authority of Ibn Abbas that when Verse Inna A’tayna… (108:1) was revealed to the Prophet (S), Imam Ali (‘a) asked the Prophet to describe the character of this lake. The Prophet replied that Kauthar it was a canal, which was below the Throne. Its water was whiter than the milk and sweeter than honey and softer than butter. Its pebbles were made of topaz, coral and garnet, and its bedding soil was that of strong musk. After saying this, the Prophet put his hand on one side of Imam Ali’s lap and said that that canal was for him and his friends.

Proof Of Ali Being The Cup-Bearer Of Kawthar

Shaykh Abu Ja’far’s assertion that Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) was the cup bearer of Kawthar was well documented in all the relevant books of both Shi’a and Sunni sects. Therefore, it was reported in the Amali (notes of master’s lectures collected and published by his students after teacher’s death) of Shaykh As-Saduq that the Prophet had said, “Ali, you are my brother, my deputy and my flag bearer in this world and the hereafter. You are also the cup-bearer of my spring (Kawthar). Anyone who adored you had adored me and anyone who detested you had detested me.”

It was also reported in Arjah al-Matalib that the Prophet had said, “The one who wants to escape the torment of hereafter, he should befriend Ali (‘a) and follow his actions, because he was the cup-bearer of my spring. He would ward off his enemies from the spring and refresh his friends. The one who failed to drink from this source will remain thirsty forever, and the one who drank one cup full of this water will never feel thirsty.”

Shaykh As-Saduq, in Kitab al-Khisal, reported from Amir Al-Mu’minin, who had said, “I will be with the Prophet on the spring of Kawthar along with my progeny. The one who desires to meet with us at the spring must replicate us, and put into action our advice, since there are noble and pious people in every household. Intercession is an established fact for us and our followers therefore, make an effort to meet with us at the spring of Kawthar, because we shall repel our enemies from there and (bring forward) and refresh our friends with its water. Anyone, who took one sip of this water, will never feel thirsty again.”

Statement Regarding Removal Of Certain Companions Of The Prophet From Kawthar

A narration that had been reproduced by the author towards the end of his presentation was wherein the Prophet (S) had said that some of his companions would be removed from the brinks of Kawthar. Similar narrations were also available in some Sunni texts. In Bab al-Fitn of Sahih Muslim, Ibn Haazim reported on the authority of Sahel Ibn Saad that he had heard the Prophet of God say, “I will be the first person to reach at the bank of Kawthar. Anyone who reaches there and drinks from it will never feel thirsty again. During this interval, some people will reach the water’s edge of Kawthar, who are familiar to me and I am known to them. Suddenly, a barrier will be erected between them and me. I will then say that they were of my company. I will be answered (by God) that you [Muhammad (S)] did not know what kind of evil acts they had performed after you? I shall say - let there be a curse and distance between them and me, who changed the codes of religion after me.”

Similar text was also available in Sahih Bukhari. Some of those narrations had the words, “When they will be removed, I shall say - O, God, they were my companions.”

Similarly, in the elaboration of Sahih Muslim, including Sherh al-Novi and Sahih Bukhari, it was mentioned that when those people would be barred from Kawthar, the Prophet would call on God and he would be answered, “You did not know what kind of acts they had performed after you? They returned to their previous traditions.” Some other narrations included the words, “They became apostate after you.”

It was a pity that our Muslims brothers, after these clear indications, tried to defend some of the companions of the Prophet with false narrations like Ashabi kan najoom (my companions are like stars or whoever you follow they lead you to salvation) or Ashabi kullu udool (or all of my companions are Just).

Further Identification Of These Companions

Although, these hell dwellers were identified in this Hadith, they must be the same people, who had changed the Prophetic model of Islamic code after his death, by introducing their own opinions. It was therefore, important for the fact finders to visit the historical books and biographies to see, who used their speculative gestures to interfere with the religion.

Researcher could refer to Tarikh al-Khulafa of Allama Suyyuti and Al-Farooq of Maulana Shibli Nu’mani, where they have proudly presented their reinventions. For further elaboration, we have quoted a narration from Abu Dharr Al-Ghifari, which had been quoted by Allama Shabbar in Haqq Al-Yaqin. The summary of that Hadith is as follows: “Some people would reach the spring of Kawthar and he - the prophet, will ask them the same question as to how they had treated Thaqalayn (two significant things i.e. The Qur’an and the Ahl al-Bayt). Different people would provide different answers. Some of them would say that they had denied the major Thaqal (The Qur’an) by tearing it apart and opposing it and weakened the minor Thaqal (The Ahl al-Bayt) and fought against them and killed them. The Prophet would order that all of them should be sent to hell.

Then, a group of friends of Ali will reach the banks of Kawthar. They would also be asked the same question and their reply would be that they had followed the teaching of the Major Thaqal and testified it, while they had strengthened the minor Thaqal as well and accepted death to aid and help them. The Prophet would tell them to drink as much from Kawthar as they wished. At that moment the glare of their Imam Ali (‘a), would be like the glow of the Sun and the faces of the believers would be lit like the shining moon. In the Babul Fitan of Kanz Al-’Ummal, it was mentioned that on the Day of Judgement, the Qur’an and Ahl al-Bayt would complain to the God in the following words. The Qur’an would thus say,