Tafsir of Ad-Dhuha 93:4

Question: How does the statement, "And the Hereafter is better for you than the first [life]," connect to what precedes it?

Answer: Since the negation of abandonment and hatred implies that God is continuing to connect with you through revelation, and that you are the beloved of God—and there is no honor greater or blessing more sublime than that—He informs him that his state in the Hereafter will be even greater and more sublime. This includes his precedence and advancement over all of God’s prophets and messengers, the testimony of his nation over all other nations, and the raising of the believers' ranks and the elevation of their status through his intercession, among other exalted honors.

"And your Lord will give you, and you will be satisfied" is a comprehensive promise. It includes what He gave him in this world: victory and triumph over his enemies at Badr and the Conquest of Mecca; people entering the religion in crowds; the victory over [the tribes of] Qurayza and Nadir and their expulsion; the spreading of his armies and expeditions throughout the lands of the Arabs; the cities opened by his Righteous Caliphs in the corners of the earth; the kingdoms of tyrants demolished by their hands; the treasures of the Chosroes seized as spoils; the terror cast into the hearts of the people of the East and West; the awe of Islam; the spread of the call; and the dominance of the Muslims. It also includes the reward stored for him [in the Hereafter], the essence of which only God knows.

Ibn Abbas (may God be pleased with them both) said: "He has in Paradise a thousand palaces of white pearl, whose soil is musk."

Question: What is this lam (prefix) attached to sawfa (will)?

Answer: It is the lam of initiation (lam al-ibtida’), which emphasizes the content of the sentence. The subject (mubtada’) is omitted. Its estimation is: "And you, indeed, He will give," just as we mentioned regarding "I swear" (la-uqsimu), where the meaning is "Indeed, I swear." This is because it must be either a lam of oath or a lam of initiation. The lam of oath does not enter upon the present tense (mudari’) except with the emphatic nun. Thus, it remains that it is a lam of initiation. The lam of initiation only enters upon a nominal sentence (subject and predicate), so it is necessary to estimate a subject and predicate, making the original: "And you, indeed, He will give."

Question: What is the meaning of combining the particle of emphasis (lam) with the delay (sawfa)?

Answer: Its meaning is that the giving will occur without a doubt, even if it is delayed, because there is benefit in that delay.