Tafsir of Ad-Dhuha 93:6

This is an adjustment of the various forms of immense blessings that He—Exalted is He—bestowed upon him, may Allah bless him and grant him peace, from the beginning of his affair until the time of the revelation. This serves as a testimony of the existent, manifest grace in favor of the anticipated, promised grace, so that his noble heart and expansive breast might increase in tranquility, joy, elation, and happiness. For this reason, the sentence and the particle hamza were separated to denote the denial of the negative, establishing it in the most eloquent manner; as if it were said, "He has indeed found you, etc."

"Found" (wajadaka), according to what al-Radi said, means "you encountered him in a certain state." In this context, "finding" is intended as knowledge (‘ilm) metaphorically, based on the relation of entailment. In Mufradat al-Raghib, it is stated that "finding" is divided into finding by the apparent senses, finding by the internal faculties, and finding by the intellect. Anything attributed to Allah—Exalted is He—as "finding" is in the sense of pure knowledge, for Allah—Exalted is He—is transcendent above being described with physical limbs or tools. Some have interpreted it here as knowledge, making the first object the pronoun [in wajadaka] and the second object "an orphan" (yatiman). Others interpreted it as "encountering" (musadaqa), making it transitive to one object while "orphan" acts as an adverbial state (hal). You know, however, that "encountering" is not valid in reference to Allah—Exalted is He—because it implies meeting something that was not previously in His knowledge or predestination—Glory be to Him. Therefore, it must be used metaphorically to mean the connection of His knowledge—Mighty and Majestic is He—to that [state].

"Orphanhood" (al-yutm) is the separation of a child from his father before reaching puberty. "Sheltering" (al-iwa') is the gathering of one thing to another; it is said, "He sheltered (awa) to him such-and-such," meaning he gathered him to himself. Thus, the meaning is: Did He not know you as a child without a father, so He gathered you to one who would take charge of your affairs?

It is narrated that Abd al-Muttalib sent his son Abdullah—the father of the Messenger of Allah, may Allah bless him and grant him peace—to trade for dates in Yathrib, where he passed away while the Messenger of Allah, may Allah bless him and grant him peace, was a fetus of six months. When she gave birth to him, he was in the care of his grandfather alongside his mother, who then passed away when the Prophet, may Allah bless him and grant him peace, was six years old. When he reached the age of eight, his grandfather died, so his compassionate uncle, Abu Talib, took charge of him by the will of his father, Abd al-Muttalib, and raised him most excellently, may Allah bless him and grant him peace. In al-Kashshaf, it is mentioned that his mother passed away when he was eight years old, and his uncle took charge of him, showing intense care for his affairs until Allah—Exalted is He—sent him [as a Prophet].

His uncle used to see in him, may Allah bless him and grant him peace, during his childhood what was never seen in any other child. He once said to his brother al-Abbas, "Shall I tell you about Muhammad, may Allah bless him and grant him peace, and what I have seen of him?" He replied, "Yes." He said, "I took him to myself, and I would not part with him for a moment, neither by night nor by day, and I would not entrust him to anyone. I would even have him sleep in my own bed. One night, I ordered him to take off his clothes and sleep with me. I saw displeasure on his face; he hated to disobey me, but he said, 'O uncle, turn your face away from me until I remove my clothes; I do not like for you to look at my body.' I was astonished by his words and turned my gaze away until he entered the bed. When I entered the bed with him, I found a garment between me and him—by Allah, I had not placed it there—and it was of the utmost softness and pleasant fragrance, as if it had been dipped in musk. I strove to look at his body, but I could not see anything. Frequently, I would lose him from my bed, and when I stood to look for him, he would call out, 'Here I am, uncle,' and return. I would often hear words from him that amazed me, occurring when part of the night had passed. We would not say the Name of Allah over our food or drink, nor would we praise Him; yet he would say at the beginning of his food, 'In the name of Allah, the One,' and when he finished, he would say, 'Praise be to Allah.' I was amazed by him, and I never saw from him a lie, laughter [of the kind found in ignorance], or any vanity, nor did he stand with the children while they were playing." This, by my life, is but a drop from an ocean, speaking even in the cradle of his grandfather's fortune.

It is said the meaning is: Did He not find you an orphan, lacking wet nurses, so He sheltered you with a wet nurse who was affectionate toward you, as her provision was blessed by your company with goodness and blessing until she loved you and took care of you? The first [interpretation] is the apparent one. It is said there are other interpretations, which you will come to know later, if Allah—Exalted is He—wills.

Among the innovations in interpretation, as al-Zamakhshari said, is that "orphan" (yatiman) is derived from the saying "a unique pearl" (durra yatima), meaning: "Did He not find you one without equal among the Quraysh, so He sheltered you?" The best phrasing for this would be: "Did He not find you unique, without equal in creation, like a pearl for which no shell contained the like except for a place, so He sheltered you unto Himself and chose you in His selection?"

Abu al-Ash'ath read fa-awa (as a triliteral verb). It is possible it is derived from awa in the sense of "sheltered" (awahu), or it could be from awa lahu, meaning he had mercy upon him; its verbal noun is ayawatan, mawiya, and mawi. Its realization, as al-Raghib said, is that he returned to him with his heart. From this is the saying: And I returned—and no denial of Allah—a sign.