在这一阶段，有必要说明《الكوثر》章降示的背景。尽管学者之间存在分歧，许多古兰经注释学家仍认为，此章是为回应阿斯·伊本·瓦伊勒而降示的。当先知ﷺ的儿子去世时，阿斯·伊本·瓦伊勒称先知ﷺ为“断后者”。例如，名为《哲俩莱因注解》的注释书称：

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:

“此经文是为阿绥·伊本·瓦伊勒而降示的，他在先知穆罕默德ﷺ的儿子卡西姆去世时，称先知ﷺ为“阿卜塔尔”（断后者）。”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

对于七世纪的阿拉伯人来说，有一个儿子是极大的骄傲与喜悦之源。儿子是一个人被铭记的方式，也是让自己的名字和血脉在身后得以延续的途径。因此，在当时的阿拉伯文化中，先知ﷺ之子夭折被视为一种耻辱与羞愧。

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.

根据可信的历史记载，阿斯·伊本·瓦伊勒是以这种方式诋毁先知穆罕默德ﷺ的众多人之一。其他人还包括欧戈白·伊本·穆埃特、凯布·伊本·艾西拉夫和艾布·莱海卜。

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.

针对这些攻击,真主降示了三节经文,用以安慰、提升并教导先知ﷺ。据传,先知ﷺ虽然承受着失去爱子的痛苦,但在小憩之后抬起头来,微微一笑。他的同伴们问他为何微笑,他回答说:

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:

“刚才有一章经文降示给我：以至仁至慈的真主之名。我确已赐你阔勒赛尔。故你当为你的主拜礼，并宰牲（只为祂而宰）。恨你的人，他必定是断后的。”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

这三行文字的力量，能够将视角从关注先知ﷺ失去了什么，转向关注真主赐予了他什么。它还能将与失落和苦难相关的情绪，转化为令先知ﷺ露出微笑的情绪。

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.