His words “will burn.” The word “humbled” would then qualify “faces,” but would be separated from the noun it qualifies by an intervening expression connected to another, later adjective. The intended order would thus be: “Humbled faces, toiling and weary, will on that Day burn in a scorching Fire.” Yet assuming such a rearrangement departs from the normal rule, which is to retain the discourse in its existing structure and order rather than change its sequence. Moreover, such a rearrangement may only be assumed when there is a contextual indication supporting it. It is impermissible when it creates ambiguity, since it would confuse the addressee. Clearly, there is no contextual indication here supporting such a rearrangement; rather, the context indicates the opposite. To intend such a rearrangement in wording like this would therefore run counter to clarity, and requiring the addressee to understand it would be to demand the impossible.

The second reason is that Allah mentions both the faces of the wretched and the faces of the blessed in this surah, saying thereafter:

“Faces on that Day will be blissful,
pleased with their striving,
in a lofty Garden.”

Clearly, He describes them as enjoying bliss on the Day of Resurrection, not in this world, since the latter would not constitute praise. The discourse must therefore be consistent, with the two groups described in parallel rather than differently. Accordingly, the faces of the wretched are likewise described as they will be in the Hereafter.

The third reason is that a parallel to this division occurs in His words:

“Faces on that Day will be radiant.”