Ad-Duha (The Morning Light): (8) And He found you poor and made you rich.

There are several issues concerning this verse:

ʿĀ'il means one who has dependents (ʿiyālah). We discussed this previously in relation to the verse: {that you may not become needy/have dependents} (An-Nisa: 3), and this is supported by the Almighty’s saying: {And if you fear poverty/neediness} (At-Tawbah: 28).

However, ʿā'il is also used generally to mean poor, even if one has no dependents. Regarding the interpretation of ʿā'il here, there are two main views:

The First View (The Famous One): It means poor. This is supported by a narration that in the Mushaf (codex) of 'Abdullah, it was written: / (And He found you destitute) (or ʿadīman). It was also recited as ʿaylan, just as sayḥāt was recited.

Concerning the manner in which Allah made him rich (ighnā'), there are several perspectives:

1. Material Support: Allah enriched him through the upbringing by Abu Talib. When Abu Talib's circumstances worsened, Allah enriched him with Khadijah's wealth. When that situation changed, Allah enriched him with Abu Bakr's wealth. When that also became insufficient, Allah commanded him to emigrate (Hijra) and enriched him through the support of the Ansar. Later, Allah commanded him to wage Jihad, enriching him with the spoils of war (ghanā'im), even though these occurred after the revelation of this Surah. Since their occurrence was known, it is treated as if it had already happened. It is narrated that the Prophet (PBUH) entered upon Khadijah while distressed. She asked him what was wrong. He replied: "It is a time of drought. If I spend my wealth, yours will run out, and I feel shy before you. If I do not spend, I fear Allah." So, she summoned the Quraysh, including As-Siddiq (Abu Bakr). As-Siddiq said: "She brought out dinars and poured them out until they reached a quantity such that I could not see anyone sitting in front of me due to the abundance of wealth. Then she said: 'Be witnesses that this wealth is his; he may distribute it as he wishes, or keep it.'"
2. Support through Companions: Allah enriched him through his companions who worshipped Allah secretly. This is exemplified when 'Umar embraced Islam and said: "Shall we worship Al-Lat openly while we worship Allah secretly?" The Prophet (PBUH) replied: "Until we have many companions." Then Allah revealed: {Sufficient for you is Allah, and those who follow you of the believers} (Al-Anfal: 64). Thus, Allah enriched him with the wealth of Abu Bakr and the prestige/awe of 'Umar.
3. Enrichment through Contentment: Allah enriched you with Qanā'ah (contentment), so you reached a state where stone and gold were equal in your sight. Your heart found nothing but your Lord. Your Lord is rich, independent of things, not by means of them. Through your contentment, you became independent of things. The highest form of richness is being independent of something, not by means of it. This is evidenced by the fact that the Prophet (PBUH) was given the choice between wealth and poverty, and he chose poverty.
4. Enrichment through Knowledge: You were poor (ʿā'il) in terms of proofs and arguments. Then Allah revealed the Qur'an to you and taught you what you did not know, thus enriching you.

The Second View on ʿā'il: You had many dependents—namely, the Ummah (community). Allah sufficed you concerning them. It is also said that He made them rich through you because they were poor due to their ignorance, and you were the possessor of knowledge, so He guided them through you.

Here we address several questions:

There are several answers:

1. To recognize the status of orphans: So that he would know the rights of orphans and strive for their welfare. Similarly, Prophet Joseph (peace be upon him) never ate until he was full. When asked why, he replied: "I fear that if I become full, I will forget the hungry."
2. To share a name: So that the orphan would share the name with him, and thus be honored for that reason. This is like what the Prophet (PBUH) said: "If you name a child Muhammad, honor him and make space for him in the gathering."
3. Reliance solely on Allah: One who has a father or mother relies upon them. Thus, the two guardians (parents) were removed from him so that from his earliest childhood until the end of his life, he would rely on no one except Allah. In his childhood, he thus resembled Abraham (PBUH) in his saying: "My request is sufficient for me; His knowledge of my state is enough." And like Mary's response: {Whence is this for you? She said, "It is from Allah"} (Al 'Imran: 37).
4. To reveal his purity: It is customary that the flaws of an orphan are not hidden but rather become apparent, sometimes exaggerated by others. Allah chose orphanhood for him so that everyone would examine his condition, find no fault in him, and thus agree upon his integrity. When Allah chose him for prophethood, they would find no basis for criticism against him.
5. To show his virtue is purely from Allah: One who has a father, the father strives in his education and discipline. By making him an orphan, everyone knows that his virtue is a direct gift from Allah from the beginning.
6. A reversal of custom (a miracle): Orphanhood and poverty are deficiencies in the eyes of people. Since Muhammad (PBUH) possessed these two descriptions yet became the most honored of creation, this was a reversal of custom, making it a type of miracle.

The wisdom is so that he does not forget himself and fall into arrogance.

Is this Hadith authentic?

The Qadi (Judge) criticized this report, saying that Prophets (peace be upon them) do not ask such things except with permission. How then could it be sound that such a question would originate from the Messenger, and that Allah’s response would resemble a reprimand?

! 7 < { As for the orphan, then do not oppress him. } > 7 !