Ad-Duha (The Morning Light): (5) And your Lord will surely give you, and you will be pleased.

And know its connection to what preceded in two ways:

The First Way: Since the Almighty established that the Hereafter is better for him (the Prophet) than the first life, but He did not specify the extent of that difference, He clarifies the measure of that difference in this verse: it reaches the ultimate extent that the Messenger desires and is pleased with.

The Second Way: It is as if the Almighty, after saying: {And the Hereafter is better for you than the first life} (Ad-Duha: 4), it was asked: Why did you say that? He replied: Because He will give him everything he desires, which the worldly life cannot encompass. Thus, it is established that the Hereafter is better for him than the first life.

Know that if we apply this promise to the Hereafter, it can be interpreted as referring to benefits or to honor/exaltation.

As for benefits, Ibn Abbas said: [It refers to] a thousand palaces in Paradise made of white pearls, whose dust is musk, and therein is what befits it.

As for honor/exaltation, it is narrated from Ali ibn Abi Talib (peace be upon him) and Ibn Abbas that this refers to the Intercession (Shafa'ah) for his Ummah. It is narrated that when this verse was revealed, he (Ali) said: "Then I will not be content while one of my Ummah is in the Fire!"

Know that applying this to Intercession is definitive, and this is indicated by several points:

1. The Almighty commanded him in the world to seek forgiveness, saying: {Seek forgiveness for your sin and for the believing men and believing women} (Muhammad: 19). Seeking forgiveness is an expression of asking for pardon. Whoever asks for something certainly does not desire rejection, nor is he pleased with it; rather, he is pleased with the acceptance [of his request]. Since it is established that what the Prophet (PBUH) desires is acceptance, not rejection, and this verse indicates that the Almighty will give him everything he is pleased with, we know that this verse indicates Intercession on behalf of the sinners.
2. The preceding part of the verse is appropriate for this. It is as if the Almighty is saying: "I have not forsaken you, nor do I hate you. Rather, I will not be angry with anyone among your companions, followers, and adherents, seeking your pleasure and comforting your heart." This interpretation is more consistent with the beginning of the verse.
3. The numerous Hadiths concerning Intercession indicate that the pleasure of the Prophet (PBUH) lies in the pardon of sinners. This verse indicates that the Almighty does whatever pleases the Prophet. Thus, from the combination of the verse and the Hadith, the establishment of Intercession is achieved.

Ja'far al-Sadiq (peace be upon him) said: "The pleasure of my grandfather [the Prophet] is that no monotheist enters the Fire."

Al-Baqir said: "The people of the Qur'an say the most hopeful verse is {Say, 'O My servants who have transgressed against themselves...'} (Az-Zumar: 53). But we, the People of the Household (Ahl al-Bayt), say the most hopeful verse is {And your Lord will surely give you, and you will be pleased}. By God, it is the Intercession granted for those who profess 'There is no god but Allah,' until he says, 'I am pleased.'"

This is all if we apply the verse to the matters of the Hereafter.

As for applying this promise to the matters of the worldly life, it is an allusion to what Allah granted him: victory over his enemies on the Day of Badr and the Conquest of Mecca, people entering the religion in droves, the subjugation of Banu Qurayza and Banu Nadir and their expulsion, the dispatching of his armies and raiding parties throughout the Arabian Peninsula, the conquests granted to his Rightly Guided Caliphs across the earth's regions, the destruction of the kingdoms of tyrants by their hands, the spoils taken from the treasures of the Khosrows, the terror cast into the hearts of the people of the East and West, the awe inspired by Islam, and the spread of the Call.

Know that the first interpretation (applying it to the Hereafter) is preferable, encompassing the good of both this world and the Hereafter.

Here are some inquiries (questions):

First Inquiry: Why did He not say: "He will give you all (plural)" since these felicities were also attained by the believers?

Answer: For several reasons:

1. The primary focus is on him (the Prophet) and his followers.
2. If I honor your companions, that is truly an honor to you, because I know that you have reached such a degree of compassion for them that you rejoice in their honor more than you rejoice in your own honor. This is exemplified by the Prophets saying, "Myself, myself [first]," meaning: Let my reward and recompense precede my Ummah, because my obedience preceded the obedience of my Ummah. But you say, "My Ummah, my Ummah," meaning: Let them come first, because my joy is in seeing them attain their reward.
3. You treated Me with good conduct. When they wounded your face, you said, "O Allah, guide my people, for they do not know." And when they preoccupied you on the Day of the Trench from prayer, you said, "O Allah, fill their bellies with fire." You bore the wound inflicted upon the face of your body, but you did not bear the wound inflicted upon the face of your religion—and the face of religion is prayer. Thus, you prioritized My right over your right. Deservedly, I favored you, saying: Whoever abandons prayer for years, or prevents another from praying for years, I will not forgive him [for that neglect], but whoever harms a single hair on your head, or a part of your sandal, I will forgive [the offense against you].

Second Inquiry: What is the benefit in saying {And surely (wa-la-sawfa)} and not just saying: "And your Lord will give you"?

Answer: It has benefits:

1. It indicates that his appointed time (death) has not yet come, but rather he will live for a period after that.
2. When the polytheists said, "His Lord has forsaken him and detested him," Allah responded to them with the very same wording: {Your Lord has not forsaken you, nor has He become displeased} (Ad-Duha: 3). Then the polytheists said, "Muhammad will surely die soon." Allah responded to them with this wording: {And your Lord will surely give you, and you will be pleased}.

Third Inquiry: How can Allah say: {And your Lord will surely give you, and you will be pleased}?

Answer: This Surah, from beginning to end, is the speech of Gabriel (peace be upon him) to him, because he (Gabriel) was intensely eager for him and his speech, as we mentioned. Allah the Almighty intended that He Himself be the one addressing him with these glad tidings.

Fourth Inquiry: What is the meaning of the Lām (the letter 'L') prefixed to Sawfa (surely/soon)?

Answer: The author of Al-Kashshāf said: It is the Lām al-Ibtidā’ (the introductory Lām), which emphasizes the meaning of the sentence. The subject (Mubtada') is omitted, estimated as: "And you surely your Lord will give you." The proof for what we said is that it must either be the Lām al-Qasam (the Lām of an oath) or the Lām al-Ibtidā’. The Lām al-Qasam does not enter the present tense verb except with the Nūn al-Tawkīd (the emphatic Nūn). Thus, it remains that it must be the Lām al-Ibtidā’. The Lām al-Ibtidā’ only enters a nominal sentence (Mubtada' and Khabar), so a subject and predicate must be presumed, and the original structure was: "And you surely will give you." If it is asked: What is the meaning of combining two emphatic particles (Lām and Sawfa)? We reply: It means that the giving is inevitable, even if it is delayed, due to some wisdom inherent in the delay.

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