Tafsir of Al-Inshirah 94:6

His saying, Exalted is He, "Indeed, with hardship [comes] ease," may be a repetition of the preceding sentence to reinforce its meaning in the soul and establish it in the heart, as is the function of repetition. It is also possible that it is a new promise, with the definite article (al) and the nunation (tanwin) functioning as previously discussed, yet the "ease" intended here is that which was facilitated for them during the days of the Caliphs, or the ease of the Hereafter. The possibility of it being a new statement (isti’naf) is the weightier view, given what is known regarding the merit of establishing something new over mere emphasis. Furthermore, the speech of Allah, Exalted is He, is interpreted according to the more eloquent and complete of the two possibilities, and the context—as mentioned—is one of consolation and relief. An "initial" (isti'naf) sentence is grammatically established, and its omission of the conjunction "wa" (and) is too frequent to enumerate; it requires no explanation of its rationale, as it is the fundamental rule.

‘Isam al-Din said: It is not far-fetched that the rationale for the separation is that it takes the form of repetition; so preserve this, for it is a subtle novelty. This was countered by the likes of what we have mentioned. The literal expectation, according to what you have heard regarding the intended meaning of "ease," would be the definite article (al-yusr), but the indefinite (tanwin) was preferred for the sake of magnification (tafkhim). It is sometimes said that its benefit appears in the establishment of a new meaning, for the indefinite noun when repeated implies distinctness, signaling a difference between the hardship and the ease. From what has been mentioned, the rationale for what ‘Abd al-Razzaq, Ibn Jarir, al-Hakim, and al-Bayhaqi extracted from al-Hasan becomes clear: he said, "The Messenger of Allah (peace and blessings be upon him) emerged joyful and delighted, laughing and saying, 'A single hardship will never overcome two eases, for with hardship comes ease, indeed with hardship comes ease.'"

Some of the eminent scholars suggested that the statement reinforces the preceding one, promising him (peace be upon him) the facilitation of every difficulty. The "fa" (so) is said to be causative, attached to the effect, even if it is customary for it to enter upon the result, because the mention of one necessitates the mention of the other; the mention of one invites the mention of the other. The "al" in "al-'usr" (the hardship) is for generalization (istighraq), thus including the cause of revelation. The nunation in "yusran" (ease) is as previously discussed, as if it were said: "We have done for you such-and-such, because with every hardship—such as the tightening of the chest, the burden that weighed down the back, and the inactivity—there is a great ease, such as the opening of the chest, the removal of the burden, and the elevation of your reputation; so do not despair of the spirit of Allah, Exalted is He, when what grieves you afflicts you."

Others said the "fa" is for branching (tafri'), and it is of the type of branching a ruling onto evidence in the form of inferring the universal from the particular. This is like saying, "Do you not see that the human, the horse, and the sheep all move the lower jaw when chewing? Know then that every animal does the same." So contemplate this.

Regarding the second sentence, both previous possibilities exist, and the initial statement (isti'naf) is again the weightier one for the reasons mentioned. Upon the unity of the hardship and the multiplicity of the ease, the result from the two sentences is that with every hardship are two great eases. It is apparent that what is intended by those two eases is an ease of the worldly life and an ease of the Hereafter. It is also said that the second sentence is a repetition of the first and an emphasis on it; thus, the ease in it is the very same ease in the first, just as the hardship is the same. The speech is analogous to saying, "Indeed, with the horseman is a spear; indeed, with the horseman is a spear," which is clear in the unity of the horseman and the spear. "A single hardship will never overcome two eases" is not a decisive text for interpreting it as an initial statement, for it is also valid as an emphasis, based on the nunation in "yusran" being for magnification, thus carrying it to the ease of both abodes due to the strength of hope; these are two eases in reality. Bearing witness to this is the fact that the second sentence is absent from the codex (mushaf) of Ibn Mas'ud, even though it is also narrated from him: "A single hardship will never overcome two eases."

It is also said it is possible to interpret the report as meaning that a single instance of hardship will not overcome the mention of ease twice—its repetition in the context of a promise is as you can see. The common view, in all respects, is that it likens proximity to accompaniment; the term "ma'a" (with) is metaphorically used for a meaning of "after," for the sake of exaggeration in the succession of ease after hardship and its attachment to it. The issue of generalization (istighraq) was problematized by the fact that there are hardships not followed by worldly ease, such as poverty and chronic illness until death—and I do not think you would agree that death is a "worldly ease"—and that there are hardships not followed by ease in the Hereafter, such as the hardship of the disbeliever. The answer is that the ruling applies to the believers, as the context of consolation and relief dictates, and this is signaled by what is narrated in al-Muwatta' from Zayd ibn Aslam, who said: "Abu 'Ubayda wrote to 'Umar ibn al-Khattab (may Allah be pleased with them both) mentioning the throngs of the Romans and his fear of them. 'Umar wrote back: 'Afterward, whatever intensity descends upon a believing servant, Allah, Exalted is He, will make an opening (faraj) after it, and a single hardship will never overcome two eases.'"

This does not resolve the problem, for there remains the fact that some of the believer's hardships are not followed by worldly ease, as is apparent. Indeed, some are not even followed by ease in the Hereafter, such as the hardship of the impatient believer, for he is not rewarded for it in the Hereafter. The apparent meaning of "ease" is the reward therein for that hardship. If one intends the patient believer, there still remains the fact that some of his hardships are not followed by worldly ease. Some responded, on the basis of emphasis, that the generalization is conventional, and it suffices that hardship is usually followed by ease. On the basis of establishment, it is that the ruling applies to the patient believer. Another response is that the ruling is conditional upon His will, Exalted is He, even if it is not mentioned. It is said that this is signaled by what 'Abd ibn Humayd and Ibn Jarir extracted from Qatadah regarding the verse; he said: "It was mentioned to us that the Messenger of Allah (peace and blessings be upon him) gave glad tidings of this verse to his companions, saying: 'A single hardship will never overcome two eases, if Allah, Exalted is He, wills.'"

It is understood from the words of some accomplished scholars that it is permissible, on the basis of emphasis, for "ma'a" to be taken literally, and the nunation in "yusr" to be for categorization. There is no problem with the generalization, for a person in a state of hardship is never devoid of a type of ease, the least of which is the prevention of something greater than what has afflicted him. It is also permissible for the nunation to be for magnification, and that the great ease accompanying the hardship is the prevention of the greater; and there is no hardship except that with Allah, Exalted is He, there is something greater than it—and even greater. That this is not rejected by "A single hardship will never overcome two eases" is either because the meaning is that a single instance of hardship will not have the mention of ease twice in the context of consolation, or because the verse indicates that "with hardship comes ease," and it is known that another follows it according to common practice, or it is understood from His saying, "Allah will bring about, after hardship, ease," if its revelation was earlier.

Some mentioned that the "concomitance" (ma'iyyah) is literal according to the elite, in the sense that everything the Beloved does is beloved, as is pointed out by the saying of Shaykh 'Umar ibn al-Farid (may his secret be sanctified): "Your torment is sweet to me, and your injustice... concerning what passion requires for you is justice." And the saying of another: "In the hope of union, I have flourished... This is a gift from you, even if it is cruelty... and a dagger of tyranny." Naming this "hardship" is because it is such in itself and according to the masses, not in relation to those among His companions, the lovers who find it sweet. And all is as you see. Furthermore, it is unlikely that literal concomitance is intended, given what al-Bazzar, Ibn Abi Hatim, al-Tabarani in al-Awsat, al-Hakim, and al-Bayhaqi in al-Shu'ab extracted from Anas ibn Malik, who said: "The Messenger of Allah (peace and blessings be upon him) was sitting, and beside him was a stone. He said: 'If hardship were to come and enter this stone, ease would come until it enters upon it and drives it out.' So Allah, Exalted is He, revealed: 'Indeed, with hardship comes ease'..." and the wording of al-Tabarani adds: "And the Messenger of Allah (peace and blessings be upon him) recited: 'Indeed, with hardship comes ease.'"

Intending the covenant (al-'ahd) is safer from objections, and it seems those who chose it did so for that reason, while finding comfort in the occasion of revelation. However, what the apparent meanings and their rhetorical contexts require is generalization (istighraq). If this is asserted, it must be qualified by the condition that the one afflicted with hardship be trusting in Allah, Exalted is He, having good hope in Him, Mighty and Majestic is He, detached from all save Him, Glorified is He, or by similar qualifications. So contemplate this. And Allah, Exalted is He, is the Facilitator of all that is difficult. Ibn Wathab, Abu Ja'far, and 'Isa read "al-'usr" and "yusran" in both instances with a dammah on the sin.