وَلَلآخِرَةُ خَيرٌ لَكَ مِنَ الأولىٰ

And the hereafter shall be better for you than the world.

EXEGESIS

Al-ākhirah means that which comes last.^{‎[1]Lisan, 4/12.} Whenever this expression is used without qualifying anything else explicitly, its primary meaning is the latter life, the hereafter (60:13, 68:33, 74:53). Similarly, al-ūlā means that which comes first. As with al-ākhirah, when al-ūlā does not qualify anything else explicitly, its primary meaning is the first life or life on earth (53:25, 92:13). 

EXPOSITION

Verses 4 and 5 can be understood in a number of complimentary ways. Each of these ways shows that the Prophet is in a constant state of progress and growth. Furthermore, they affirm that he will receive countless blessings such that he will surely be fulfilled and pleased.

One way of looking at verses 4 and 5 is that what is said in them is an extension of the previous verse, meant to go further in showing how much God is with the Prophet. It is as if God said: O Muhammad, if you think this honour is so great, wait until you see what I have in store for you in the hereafter.^{‎[2]Razi, 31/193.}

Another way of looking at these verses is that no matter what spiritual and material honours and blessings one can acquire in this world, it will always be limited compared to the hereafter.^{‎[3]Tibyan, 10/368.} This in no way means that the blessings bestowed upon the Prophet in this world are small; many exegetes held the view that these verses speak of the blessings of both worlds with emphasis on the blessings of the hereafter being greater (87:17).^{‎[4]Mizan, 20/310.}

INSIGHTS FROM HADITH

1. Qummī reports in a narration by Imam al-Ṣādiq (a) that he said in speaking of verse 4: ‘It [al-ākhirah] means the return victory. It is al-ākhirah and it is for the Prophet (s).’^{‎[5]Qummi, 2/427.}

Note: While the discussion in the Exposition addressed some of the more direct meanings of verse 4, this narration brings to light another of the verse’s secondary or hidden meanings or implications. Amongst the most prominent of the Prophet’s affairs is his history-long conflict with corruption and falsehood that the Quran promises will end with the prevailing of Islam (61:9, 9:32-33). To render the promise fulfilled, a lasting return victory is needed, one that will spread truth and justice over the earth just as it was covered with falsehood and oppression. While this last and final victory will be to the name of the Prophet, it will be at the hand of a man from his progeny through Lady Fatimah (a) and Imam Ali (a), known as al-Mahdī (a).

REVIEW OF TAFSĪR LITERATURE

Ibn Āshūr points out that verse 4 implies that the resuming of revelation will be better for him than the previous revelation. In other words, verse 4 implied that there will be no more cessation of revelation to the Messenger from that point onwards.^{‎[6]Ibn Ashur, 30/351.} However, this assumes that there was a cessation of revelation that caused the Prophet to be anxious or discomforted. In our discussion of verse 3 we have advanced reasons for why revelation had never been in temporary cessation.

[1] Lisan, 4/12.
[2] Razi, 31/193.
[3] Tibyan, 10/368.
[4] Mizan, 20/310.
[5] Qummi, 2/427.
[6] Ibn Ashur, 30/351.