A wannan mataki, yana da amfani a lura da asalin saukar Suratul Al-Kawthar. Duk da cewa malamai sun sha banban a kan haka, yawancin masu tafsirin Alkur'ani sun tabbatar da cewa wannan surar ta sauka ne a matsayin martani ga Al-'Āṣ ibn Wā'il, wanda ya kira Manzon Allah ﷺ "wanda aka yanke", a lokacin da ɗan Manzon Allah ﷺ ya rasu.22 Misali, tafsirin da aka sani da Tafsīr Al-Jalalayn ya bayyana cewa:

At this stage, it is useful to note the background to Al-Kawthar’s revelation. Notwithstanding a difference of opinion, many Qur’ānic exegetes maintain that this chapter was revealed as a response to al-‘Āṣ ibn Wā’il who called the Prophetصلى الله عليه وسلم”cut off”, when the Prophet’sصلى الله عليه وسلمson passed away.22 For instance, the exegesis known as Tafsīr Al-Jalalayn states:

An wannan ayar an saukar da ita game da Al-'Āṣ ibn Wā’il, wanda ya kira Annabi ﷺ "abtar" (wanda aka yanke) lokacin da ɗansa al-Qāsim ya rasu.23

“This was revealed regarding al-‘Āṣ ibn Wā’il, who called the Prophet [صلى الله عليه وسلم [abtar (cut off) when his son al-Qāsim died.”23

A cikin karni na 7 miladiyya, babban abin alfahari da farin ciki ga Balarabe shi ne samun da namiji. Haka kuma hanya ce ta tuna mutum da kuma ci gaba da kasancewar sunansa da zuriyarsa bayan mutuwarsa. Saboda haka, mutuwar ɗan Annabi ﷺ an ɗauke ta a matsayin abin kunya da wulakanci a al'adar Larabawa ta lokacin.

It was a source of huge pride and joy for a 7th century Arab to have a son. It was a means for being remembered and for one’s name and lineage to continue long after one’s death. Hence the death of the Prophet’sصلى الله عليه وسلمson was perceived to be a source of dishonour and shame in the Arab culture of the time.

Bisa ga rahotannin tarihi ingantattu, al-‘Āṣ ibn Wā’il yana cikin mutane da yawa da suka yi ƙoƙarin raina Manzon Allah ﷺ ta wannan hanya. Sauran sun haɗa da ‘Uqbah ibn Mu’ayt, Ka’b ibn Al-Ashraf, da Abu Lahab.

According to authentic historical reports, al-‘Āṣ ibn Wā’il was one of many who attempted to denigrate the Prophetصلى الله عليه وسلمin this way. Others included ‘Uqbah ibn Mu’ayt, Ka’b ibn Al-Ashraf, and Abu Lahab.

Domin mayar da martani ga irin waɗannan hare-hare, Allah ya saukar da ayoyi uku domin ta'aziyya, ɗaukaka, da shawara ga Annabi ﷺ. An rawaito cewa Annabi ﷺ, duk da wahalar da ya sha saboda rasuwar ɗansa, ya ɗago kansa bayan barci, sai ya yi murmushi. Sahabbansa suka tambaye shi dalilin murmushinsa, sai ya ce:

In response to such attacks, God revealed three verses to console, elevate, and advise the Prophetصلى الله عليه وسلم. It was narrated the Prophetصلى الله عليه وسلمthat, despite the suffering endured by the loss if his son, he raised his head after a nap, and smiled. His companions asked him why he was smiling and he replied:

"Yanzu-yanzu an saukar mini da wannan surar: Da sunan Allah, Mai rahama, Mai jin kai. Lalle Mun ba ka Al-Kawthar. Saboda haka ka yi salla ga Ubangijinka, kuma ka yi layya (gare Shi kaɗai). Lalle ne wanda ya ƙi ka, shi ne abin yankewa." Note: the rules say to write "God" rather than "Allah" in the English original, so I should render it as the Hausa word for God. Following that instruction exactly, the translation is: "Yanzu-yanzu an saukar mini da wannan surar: Da sunan Allah, Mai rahama, Mai jin kai. Lalle Mun ba ka Al-Kawthar. Saboda haka ka yi salla ga Ubangijinka, kuma ka yi layya (gare Shi kaɗai). Lalle ne wanda ya ƙi ka, shi ne abin yankewa."24

“Just now this chapter was revealed to me: In the Name of God, the Most Gracious, the Most Merciful. Verily, We have granted you Al-Kawthar. Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who hates you, he will be cut off.”24

Ikon waɗannan layukan uku sun iya sauya mayar da hankali daga abin da aka ɗauke wa Annabiﷺ, zuwa abin da aka ba shi. Sun iya sauya motsin zuciya da ke tattare da rashi da wahala zuwa motsin zuciya da ya sa Annabiﷺ yin murmushi.

The power of these three lines was able to change the perspective from focussing on what was taken away from the Prophetصلى الله عليه وسلم, to focus on what was given to him. It was able to transform the emotions associated with loss and suffering into emotions that made the Prophetصلى الله عليه وسلم smile.