And when hardship is disliked by souls, and there are great wisdoms in it from Allah, glorified and exalted is He, and the wisdoms are only perceived by individuals among the servants, He, glorified and exalted is He, repeated it as a means of resuming the response to the one who says: 'Is there any hardship after this?' Confirming it to him as an encouragement in his matter, anticipating what will result from it, announcing it with the repetition alongside the singularity of hardship, even if carrying each of them to something other than what the other intended is possible. He said: 'Indeed, with hardship' meaning the mentioned hardship, for it is a known thing. And knowledge, when it is repeated as knowledge, is different from the first, whether it is intended as a reference or as a type. 'Ease' means another ease to remove the harms and difficulties, for when the indefinite is repeated as indefinite, it is possible that it is different from the first. And the Prophet, blessings and peace be upon him, said: 'Indeed, it is different from it.' Al-Hasan al-Basri said: When the verse was revealed, the Prophet, blessings and peace be upon him, said: 'Ease has come to you; hardship will not overcome two eases.' This has been narrated from many sources. And 'Abd al-Razzaq narrated from Ibn Mas'ud, may Allah be pleased with him, who said: 'If hardship were in the burrow of a lizard, ease would follow it until it brings it out.' [And al-Tabarani narrated from him, may Allah be pleased with him, who said: The Messenger of Allah, blessings and peace be upon him, said: 'If hardship were in a burrow, ease would enter upon it until it brings it out.'] Then the Messenger of Allah, blessings and peace be upon him, recited the verse. Al-Hafiz Nur al-Din al-Haythami said: And in it is Abu Malik al-Nakha'i, who is weak. And al-Tabarani also narrated it in al-Awsat, and al-Bazzar narrated from Anas, may Allah be pleased with him, similarly. Al-Haythami said: And in it is 'A'id ibn Shurayh, who is weak. And al-Farra' narrated from al-Kalbi from Abu Salih from Ibn Abbas, may Allah be pleased with them both, that the Prophet, blessings and peace be upon him, 'went out one day while laughing and saying:'

'No hardship will overcome two ease.' And 'Abd al-Razzaq narrated from Ma'mar from Ayub from al-Hasan with this as a mursal report. And through this route, al-Hakim and al-Bayhaqi brought it in al-Shu'ab. And al-Tabari narrated it through the route of Ibn Thawr from Ma'mar. And Ibn Marduyah narrated it through another connected route, and its chain is weak. And regarding this, there is a narration from 'Umar mentioned by Malik in al-Muwatta from Zayd ibn Aslam from his father from 'Umar, may Allah be pleased with him, that it reached him that Abu 'Ubaydah, may Allah be pleased with him, attended in al-Sham and wrote to him a letter in which was 'No hardship will overcome two ease.' And through this route, al-Hakim narrated it. Our shaykh Ibn Hajar said in the verification of the hadiths of al-Kashaf: 'This is the most authentic of its routes.' This is from the perspective that ease is indefinite and hardship is definite. It has been established that when an indefinite term is repeated as indefinite, the second is different from the first, and the definite is the opposite. Shaykh Sa'd al-Din al-Taftazani mentioned in the beginning of his commentary on definiteness and indefiniteness: 'The discussion is about whether the first term is repeated either with its manner of indefiniteness and definiteness or without it. At that time, the way of definiteness will be the definite article or the addition so that the repetition of the definite as indefinite is valid, and vice versa. The detail of this is that the mentioned first term can either be indefinite or definite. In both cases, it can either be repeated as indefinite or definite, resulting in four categories. The ruling is to look at the second. If it is indefinite, it is different from the first; otherwise, the appropriate one would be the definiteness based on it being previously known by mention. If it is definite, it is the first, carrying it to the known which is the original in the definite article and the addition. And it was mentioned in al-Kashaf that if the indefinite is repeated as indefinite, the second is different from the first; otherwise, it is the same, for the definite encompasses the genus, while the indefinite pertains to some. Thus, it will be included in the whole whether it is presented or delayed, and there is consideration in it. As for the first, it is because definiteness does not necessarily have to be for encompassing, rather the known is the original. And when the known is advanced, it is not necessary for the indefinite to be the same as it. As for the second, it is because the meaning of the second being the same as the first is that what is intended by it is what is intended by the first, and the part in relation to the whole is not like that. As for the third, the repetition of the definite as indefinite with the second being different from the first is common in the discourse. Allah, the Exalted, said: 'Then We gave Moses the Book in completion' [al-An'am: 154] until His saying: 'And this is a Book We have sent down' [al-An'am: 155]. And Allah, the Exalted, said: 'Descend, some of you as enemies to others' [al-A'raf: 24]. And Allah, the Exalted, said: 'And He raised some of you above others in degrees' [al-An'am: 165] and other than that. And others said: 'Do the people of the Book ask you to bring down upon them a Book from the heavens?' And among them is the saying of the poet: 'When people are people and time is time.' For if the second were the same as the first, there would be no benefit in informing about it.' - End.

He said: And know that the intended meaning is that this is the original when it is unrestricted and the place is free of evidence. Otherwise, the indefinite may be repeated without difference, as in His saying, ﴿And He is the One who is God in the heavens and God on the earth﴾ [Az-Zukhruf: 84] ﴿And they said, 'Why has a sign not been sent down to him from his Lord?' Say, 'Indeed, Allah is Able to send down a sign'﴾ [Al-An'am: 37] ﴿Then He made after weakness strength, then He made after strength weakness and gray hair﴾ [Ar-Rum: 54] meaning the strength of youth. And from it is the door of verbal emphasis. And the indefinite may be repeated with definiteness with difference, as in His saying, ﴿And this is a Book We have sent down, blessed﴾ [Al-An'am: 155] to His saying, ﴿So that you say, 'Indeed, the Book was only sent down to two groups before us'﴾ [Al-An'am: 156] And someone else said: ﴿There is no blame upon them if they make peace between them, and peace is best﴾ [An-Nisa: 128] The intended meaning of the indefinite is specific, which is the peace between the two spouses, and the meaning of the definite is general in every permissible peace. ﴿We increased them in punishment above the punishment﴾ [An-Nahl: 88] For indeed, a thing cannot be above itself - it has ended.

He said: And the definite may be repeated with definiteness with difference, as in His saying, ﴿And We sent down to you the Book in truth, confirming what was before it of the Book﴾ [Al-Ma'idah: 48] And someone else said: ﴿Say, 'O Allah, Owner of the Kingdom, You give the kingdom to whom You will'﴾ [Al-Imran: 26] The first is general and the second is specific.

﴿Is the reward for good anything but good?﴾ [Ar-Rahman: 60] The first is the action and the second is the reward. ﴿And We decreed upon them therein that a soul is for a soul﴾ [Al-Ma'idah: 45] The first is the killer and the second is the killed - it has ended. He said: And the definite may be repeated as indefinite without difference, as in His saying, ﴿Indeed, your God is One God﴾ [Al-Anbiya: 108] And similar to it is many. The definite is like the indefinite in the two cases of repetition; if it is repeated as definite, then the second is the first, and if it is repeated as indefinite, then it is different. Then he exemplified with the verse that is here, and said: And this is based on the indefinite ﴿ease﴾ for the purpose of magnification and the definition of hardship for the covenant, meaning the hardship that you are upon or the type that everyone knows. Thus, the second ease would be different from the first, unlike the hardship - it has ended. And he said in Al-Kashaf: As for ease, it is indefinite, encompassing part of the type. So if the second speech is independent from an indefinite that encompasses part of it, it would not be problematic.