Tafsir of An-Najm 53:48

And He gives al-quniyah, which is that which remains and endures from wealth due to the endurance of its essence or its origin, such as gardens, livestock, and buildings. The specific mention of this, despite it being included in His saying, "enriches," is because al-quniyah is the most precious and noble form of wealth. In al-Bahr, it is said: "I acquired (qanaytu) wealth," meaning I earned it. It is also made transitive through the hamza and gemination (tashdid), so one says: "Allah enriched him with wealth (aqnahu) and Allah enriched him with wealth (qannahu)." The poet said: "How many a rich man has time struck his wealth, and how many a poor man acquires (yaqni) after scarcity," meaning he acquires wealth.

From Ibn Abbas: "Enriches" means satisfies, and "makes rich" (aqna) means makes content. This meaning is figurative, derived from contentment (al-rida). Al-Raghib said: "The verification of this is that He granted him a 'possession' of contentment and obedience, and that is the greatest of possessions." How excellent is he who said: "Is it but a period that passes? None overcomes the days except he who is content."

From Ibn Zayd and al-Akhfash: "Makes rich" (aqna) means makes poor (afqara). They explained that they made the hamza here for removal and negation, as in ashka (meaning to remove complaint). It is said that they took "makes rich" (aqna) to mean "he granted him contentment and patience," as a metonymy for that, so that antithesis appears in it, as in "He caused death and gave life," "He made laugh and made weep." Al-Hadrami also interpreted it as "made poor," but as related from him by Ibn Jarir and Abu al-Shaykh, he said: "He enriched His own Self, glorified be He, and made the creatures poor to Him, the Almighty and Majestic."

The apparent meaning, assuming an object for all the preceding verbs, is that it should be from the created things that are suitable for the verb to be attached to. In my view, for Him to "enrich" His own Self—as in "He brought His own Self into existence," glorified be His status—is not free from ugliness and the suggestion of a grave error. The object was not mentioned only because the intention is directed toward the act itself.