َ وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى ﴿۵﴾ أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى ﴿۶﴾ وَوَجَدَكَ ضَالًّا فَهَدَى ﴿۷﴾ وَوَجَدَكَ عَائِلًا فَأَغْنَى ﴿۸﴾ فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ ﴿۹﴾ وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ ﴿۱۰﴾ وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ ﴿۱۱﴾

﴾5﴿ Wa la sawfa y'uteeka rabbuka fatarda
﴾6﴿ Alam ya jidka yateeman fa aawaa
﴾7﴿ Wa wa jadaka daal lan fahada
﴾8﴿ Wa wa jadaka 'aa-ilan fa aghnaa
﴾9﴿ Fa am mal yateema fala taqhar
﴾10﴿ Wa am mas saa-ila fala tanhar
﴾11﴿ Wa amma bi ni'mati rabbika fahad dith

﴾5﴿ And surely, your Lord will soon give you, and you will be pleased
﴾6﴿ Did He not find you an orphan and give you shelter
﴾7﴿ And He found you unaware and guided you
﴾8﴿ And He found you in need and enriched you
﴾9﴿ So do not oppress the orphan
﴾10﴿ And do not repel the one who asks
﴾11﴿ And proclaim the blessings of your Lord

[5] This is the third response to the oaths and a consolation:
Your Lord will give you—this refers to the granting of blessings in the Hereafter, including the station of intercession, by which the entire Ummah deserving of acceptance will enter Paradise, and the Prophet (May Allah bless him and give him peace) will be fully pleased.
Or, it may refer to blessings in the world, such as victory, support, the entry of many people into Islam, the promise of the treasures of Kisra and Caesar, and the dominance of Islam over all other religions.
[6] This verse mentions the blessings given to the Prophet (May Allah bless him and give him peace) before prophethood as a means of strong consolation. It emphasizes that Allah granted him such favors even before his mission, preparing him for prophethood—this proves that Allah will never abandon him or show hostility toward him.
An orphan—an orphan is one whose father has died before reaching maturity. The father of the Prophet (May Allah bless him and give him peace) passed away before his birth according to most narrations, while some say shortly after.
And He sheltered you—his initial upbringing was done by his grandfather, ‘Abdul-Muttalib, and later his full care and protection were taken over by his uncle Abu Talib, even though Abu Talib did not accept Islam. Then, the support of the noble companions appeared, and afterward, the people of Madinah (the Aws and Khazraj) came forward. All of this is included in the meaning of fa-āwā (He sheltered you).
[7] This is another blessing.
Lost (ḍāllan)—this means unaware of the details of faith and religious laws, as in Surah Ash-Shura (42:52).
Note: The commentator al-Khāzin explains that the meaning here is not that the Prophet (May Allah bless him and give him peace) was misguided in belief, as some might claim. Rather, such interpretations are rejected because the Prophet (May Allah bless him and give him peace), like all the prophets (peace be upon them), was created and raised upon Tawhid and faith even before prophethood. He was also protected (ma‘sūm) from error before prophethood and never ignorant of Allah’s attributes or the concept of Tawhid.
[8] This is the third blessing.
In need (‘āilan)—refers to one with many dependents, meaning someone in need. This includes both material and spiritual need. The Prophet (May Allah bless him and give him peace) was poor and without wealth, but Allah enriched him through the marriage to Khadijah (may Allah be pleased with her), and later through war gains after prophethood.
Spiritually, he was in need of knowledge and guidance, and Allah enriched him with revelation. He was also granted inner sufficiency—contentment and patience.
Note: These three conditions before prophethood were given to the Prophet (May Allah bless him and give him peace) to prepare him for fulfilling the responsibility of prophethood. And these three are necessary for every true caller to the truth: first, a place of nurturing; second, knowledge through revelation; and third, inner sufficiency.
[9] This is the first conclusion based on the first blessing, and it stands in contrast to the behavior of the pre-Islamic ignorant society, who used to oppress orphans and neglect their rights.
[10] This is the conclusion based on the second blessing. The seeker is general—whether he is asking for worldly needs or for religious guidance. Al-Khāzin stated that a seeker of knowledge is also included in this.
[11] This is the conclusion based on the third blessing—meaning Allah made you self-sufficient, so it is necessary for the one who has been enriched to offer complete gratitude for the blessing.
By the blessing of your Lord—this refers to all types of blessings, whether worldly or religious. Revelation, the Qur’an, and religious knowledge are all included.
Then proclaim it—to proclaim a blessing means to express gratitude, praise the Bestower, and acknowledge His favor.
Note: These three qualities are essential for every caller to the truth in order for their call to be successful.