عامِلَةٌ ناصِبَةٌ

Toiling and weary.

EXEGESIS

ʿĀmilah is an active participle from the verb ʿamala which is to act, work, or do something. It is generally used in the Quran and hadith in reference to all actions, good or evil. In the context of this verse, it suggests a toiling and a labouring.

Nāṣibah is from naṣaba, which Rāzī defines as persisting and enduring in an action until one is fatigued and weary.^{‎[1]Razi, 31/139.} It is used with this sense of weariness in 18:62, for example. But it can also mean to display enmity toward someone.^{‎[2]Raghib, under n-ṣ-b; Hans Wehr, under n-ṣ-b.}

Both ʿāmilah and nāṣibah are used in feminine form because they are describing faces (wujūh) which is an irregular plural.

EXPOSITION

Many early exegetes struggled with where and for what this Toiling and weary state occurs. They have suggested all permutations:

1. The toil and weariness refer to the worthless and seemingly good actions (or any actions for that matter) that the misguided worked hard to carry out in this world but will amount to nothing in the hereafter: Say: ‘Shall we inform you about the biggest losers in regard to works? Those whose efforts in this world are misguided, while they suppose they are doing good.’ They are the ones who deny the signs of their Lord and the encounter with Him. So their deeds come to nothing: on the Day of Resurrection We shall give them no weight. That is their requital – hell – because of their faithlessness and taking My signs and My apostles in derision (18:103-106). (See also 6:135, 11:93, and 11:121).^{‎[3]Ibn Kathir, 8/380; Mizan, 20/273.}
2. The toiling refers to the sinful actions of the wicked in this world for which they will be weary in the fire:^{‎[4]Ibn Kathir, 8/377; Mizan, 20/273; Suyuti, 6/342; Thalabi, 10/188.} Indeed the faithless spend their wealth to bar from the way of Allah. Soon they will have spent it, then it will be a cause of regret for them, then they will be overcome, and the faithless will be gathered toward hell (8:36).
3. Both the toil and weariness occur in the fire, when the wicked will be shackled with chains and will trudge around in hell, trying to escape it, toiling and weary.^{‎[5]Alusi, 15/325; Ibn Kathir, 8/377; Mizan, 20/273; Nawawi, 2/625; Suyuti, 6/342; Thalabi, 10/187.}

Of these three scenarios, the first seems most plausible for multiple reasons: Firstly, ʿāmilah (toiling), from the root ʿamal (action), is usually associated with the actions of man whilst in this world. In fact, ʿamal has a positive connotation, suggesting good deeds unless it is explicitly qualified with adjectives such as the mention of evil. And it is generally understood by Muslims that ʿamal (action) occurs in the world whilst the jazāʾ (recompense) manifests in the afterlife. It is reported from Imam Ali (a), for example: ‘Today is the day of action (ʿamal) and there is no accounting (ḥisāb), whereas tomorrow [the hereafter] shall be the day of accounting (ḥisāb) and no [opportunity for] action (ʿamal).’^{‎[6]Nahj, sermon 42.}

Secondly, it does not seem appropriate to use the term ʿamal for toiling in hellfire, which is endless punishment rather than work or action.

Thirdly, the next verse of the surah under discussion introduces the entry into the fire: they will enter a scorching fire, which implies this toiling precedes that, i.e. it is a toiling in this world. Then We shall attend to the works they have done and then turn them into scattered dust (25:23).

And finally, this verse contrasts a later verse that describes the righteous as being pleased with their endeavours (verse 9 of this surah). Hence, the righteous being pleased in the hereafter for their endeavours in this world, perfectly complements the wicked suffering in the fire for what they strove for in the world.

INSIGHTS FROM HADITH

1. From Imam Ali (a): ‘The greatest loser in a bargain and most unsuccessful in striving is a person who exerts himself in seeking riches although fate does not help him in his aim. So he leaves this world with sorrow and arrives in the hereafter to face its consequences.’^{‎[7]Nahj, saying 430.}
2. From Abān ibn Taghlib, from Imam al-Ṣādiq (a): ‘Every nāṣib [i.e. one hostile to the Prophet’s family], even if he worships and strives [to serve Allah] falls amongst those described in this verse: toiling and [yet] hostile [nāṣibah], they will enter a scorching fire [verses 3-4].’^{‎[8]Thawab, p. 207.}

Notes: 1. A very similar tradition is reported from Imam al-Ṣādiq (a), from his father, from Imam Ali (a).^{‎[9]Safi, 5/321.} 2. Nāṣibah is translated here as hostile in the context of the Imam’s words: ‘If the nāṣib …’

3. From Imam al-Ṣādiq (a): ‘It does not matter if the nāṣib prayed or committed adultery [i.e. obeyed the laws of Islam or violated them], this verse is revealed for them – toiling and [yet] hostile [nāṣibah], they will enter a scorching fire [verse 4].’^{‎[10]Kafi, 15/383, h. 14977; Safi, 5/321.}
4. In a lengthy tradition, Abū Isḥāq asked Imam al-Bāqir (a) concerning those who follow the Ahl al-Bayt but are sinful compared to the enemies of the Ahl al-Bayt but apparently do good. He asked: ‘I find from your enemies those who are hostile to you (nāṣabīkum) those who pray a lot and fast and give out the zakat and constantly engage in the hajj and ʿumrah, and persist in jihad and strive to do good and maintain family ties, and fulfil the rights of their brothers in faith and support them with their wealth, and abstain from consuming wine, and adultery, homosexuality, and all forms of indecencies; so why are those such and these such? Explain to me, O son of Allah’s Apostle with clarity and proof, for by Allah it has occupied my thoughts and kept me awake at night and I can no longer bear it!’ Imam al-Bāqir (a) smiled then spoke: ‘O Ibrāhīm, receive for yourself a healing explanation concerning what you have asked and hidden knowledge from the treasures of Allah’s knowledge and His secrets. Tell me, O Ibrāhīm, how do you find the belief and conviction of both [these groups]?’ ‘Son of Allah’s Apostle,’ replied Abū Isḥāq, ‘I found your lovers and your Shia, despite them being on what I have described of their [sinful] deeds, if given all that is between the east and the west of gold and silver to leave your allegiance and your love for the allegiance and love of other than you, they would never do it nor sway from it even if their noses were struck by a sword and they were killed for your sake. They would still never turn back nor leave your love and your allegiance. And I find the nāṣib, despite his being on all the [good] deeds that I described, if given all that is between the east and the west of gold and silver to abandon the love of the oppressors and allegiance to them for your allegiance, they would never do it and they will not stop even if their noses were struck by a sword and they were killed for their sake [i.e. for the sake of those oppressors they follow]. They would still never turn back nor leave them. And when one of them hears praise and excellence concerning you, he cringes and his colour changes and displeasure is seen on his face due to his hatred for you and his love for those [unjust leaders].’ Imam al-Bāqir (a) smiled and then said: ‘O Ibrāhīm, this is where he is destroyed: toiling and [yet] hostile, they will enter a scorching fire and forced to drink from a boiling spring [verses 3-5]. And it is for that reason that Allah, the exalted, [also] said: Then We shall attend to the works they have done and then turn them into scattered dust [25:23].’^{‎[11]Ilal, 2/606-607.}

Notes: 1. This explanation is an application of the verse (min bāb al-jary)^{‎[12]See the explanation for min bāb al-jary given earlier under Insights from Hadith for verse 1.} rather than its interpretation. 2. Interpreting nāṣibī as hostile instead of weary is easy to write off as a Shia or extremist idea until we pay attention to the fact that belief in one God only makes one a monotheist, and belief in the Prophet distinguishes one as a Muslim from other monotheists. But the distinction of a faithful (muʾmin) from a hypocrite (munāfiq) cannot be made by merely acknowledging the Prophet, because that is precisely where hypocrisy hides – deceitfully acknowledging one God and Muhammad (s) as the Messenger of God. For the Shia and Sunni alike, Ali ibn Abī Ṭālib (a) is the measure of distinguishing the faithful from the hypocrite, and his love and the love of the Prophet’s household becomes a necessity of religion, as explained under Sūrat al-Munāfiqūn (63). See also the Review of Tafsīr Literature for this verse.

REVIEW OF TAFSĪR LITERATURE

Ālūsī argues that just as in the previous verse where the humbleness of the wretched is said out of sarcasm, so too in this verse the sarcasm continues: ʿamal, which is an act done in this world to benefit oneself in the hereafter, is what they will busy themselves with in the fire but to no avail.^{‎[13]Alusi, 15/325.} However, as mentioned under Review of Tafsīr Literature for verse 2, this is a solitary understanding that may not agree with other related verses of the Quran.

Some exegetes regard this verse as referring to the peoples of other faiths: the Jews and the Christians, the idolaters, and Magians, who do good yet refute and reject the right belief, and in particular the monks and nuns who show apparent humility and devotion but whose actions will not benefit them on the Day of Judgement because they reject the Truth.^{‎[14]Razi, 31/139; Suyuti, 6/342; Ibn Kathir, 8/377, from Bukhari (Kitāb al-Tafsīr).} Many of them quote a report that during his caliphate, ʿUmar ibn al-Khaṭṭāb once passed by a monastery and called out to a monk who approached him showing signs of asceticism on his face and of one who had undergone hardship and had forsaken the world. Seeing him, ʿUmar began weeping. He was asked: ‘This is a Christian; why do you weep so?’ He replied: ‘I recalled the words of Allah in His book, toiling and weary, they will enter a scorching fire [verses 3-4] and I felt compassion at his toil and struggle whilst he is from [the inmates of] the fire!’^{‎[15]Ibn Kathir, 8/376; Suyuti, 6/342.}

True as it may be that righteous actions without correct faith may amount to nothing in the end (2:264, 14:18, 18:104-105, 22:11),^{‎[16]See also the Exposition of 35:10.} yet the Quran distinguishes those who choose misguidance after having recognised the truth (see 27:14 as an example) versus those who never find it. Even when the Quran criticises the People of the Book, it always qualifies a section amongst them as those who disbelieve (kafarū) from the People of the Book (2:105, 59:2, 59:11, 98:1, 98:6) or a group of them (3:69, 3:72). Conversely, hypocrisy and worldliness are criticised even amongst the Muslims at the time of the Quran’s revelation (9:101).

Qummī believes this verse was revealed for the nuṣṣāb (those hostile to the Prophet’s family), who prayed and fasted but were hostile to the Commander of the Faithful, Imam Ali ibn Abī Ṭālib (a). They worked hard to do good – ʿamilū – but they also showed enmity – naṣabū – so none of their actions of good will be accepted.^{‎[17]Qummi, 2/418-419.} Al-Nawawī also tells us this verse refers to the Kharijites, according to Imam Ali (a),^{‎[18]Nawawi, 2/625.} which once again is a group that would qualify as Qummī’s definition of nāṣibī. See Insights from Hadith for more.

All these interpretations are applications of the verse and its correspondence with different people at different times.

INSIGHTS FROM OTHER TRADITIONS

1. Behold, is it not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?^{‎[19]Habakkuk 2:13.}

[1] Razi, 31/139.
[2] Raghib, under n-ṣ-b; Hans Wehr, under n-ṣ-b.
[3] Ibn Kathir, 8/380; Mizan, 20/273.
[4] Ibn Kathir, 8/377; Mizan, 20/273; Suyuti, 6/342; Thalabi, 10/188.
[5] Alusi, 15/325; Ibn Kathir, 8/377; Mizan, 20/273; Nawawi, 2/625; Suyuti, 6/342; Thalabi, 10/187.
[6] Nahj, sermon 42.
[7] Nahj, saying 430.
[8] Thawab, p. 207.
[9] Safi, 5/321.
[10] Kafi, 15/383, h. 14977; Safi, 5/321.
[11] Ilal, 2/606-607.
[12] See the explanation for min bāb al-jary given earlier under Insights from Hadith for verse 1.
[13] Alusi, 15/325.
[14] Razi, 31/139; Suyuti, 6/342; Ibn Kathir, 8/377, from Bukhari (Kitāb al-Tafsīr).
[15] Ibn Kathir, 8/376; Suyuti, 6/342.
[16] See also the Exposition of 35:10.
[17] Qummi, 2/418-419.
[18] Nawawi, 2/625.
[19] Habakkuk 2:13.