Tafsir of Al-Ghashiyah 88:3

(Working) is, as has been said—and similarly His saying, the Exalted: (Toiling)—two further predicates for "faces," if the intent by it is their owners. Regarding this, there are other possibilities which will come, God Almighty willing. That is: working on that day, weary in it. This refers to the Fire, according to what has been narrated from Ibn Abbas, al-Hasan, Ibn Jubayr, and Qatadah. Their labor in it, as has been said, is dragging chains and shackles, wading through it as a camel wades through mud, and ascending and descending its hills and valleys. That is the recompense for arrogance regarding deeds and the obedience of God Almighty in the worldly life.

Zayd ibn Aslam said: "Meaning, working in the worldly life, toiling in it, because they were upon other than guidance, so there was no fruit for it except toil, and its end is the Fire." This has also come in another narration from Ibn Abbas and Ibn Jubayr. In this interpretation, the "humility" (mentioned in the preceding verse) remains regarding its being in the Hereafter; thus, "on that day" has no connection to the two descriptions (working and toiling), but rather their connection is in the worldly life. The remoteness of this interpretation is not hidden, and the fact that work does not exist in the Hereafter—even if conceded—does not avail in warding off its remoteness.

Ikrimah said: "Working in the worldly life, toiling on the Day of Resurrection." The apparent meaning is that the "humility" is as previously mentioned. It is not hidden that making the encompassed (context) of two future-tense descriptions be past-tense is a form of remoteness.

It was said: The three descriptions are in the worldly life, and the discourse follows the pattern of: If we trace our lineage, no base woman has borne me. That is: It becomes manifest to them on that day that they were humble, working, and toiling in the worldly life without any benefit. As for before that day, they used to think that they were doing good deeds. These are the ascetics among the Jews and Christians, as Ibn Abi Hatim recorded from Ibn Abbas, and it includes others who resemble them among the ascetics of the people of misguidance. This interpretation is more remote than the two before it. And His saying, the Exalted: