His saying, exalted and majestic is He: "And We will place the scales of justice on the Day of Resurrection, so no soul will be wronged in anything, and even if it is the weight of a mustard seed, We will bring it forth. And sufficient are We as accountants." "And We certainly gave Moses and Aaron the criterion and a light and a reminder for the righteous." "Those who fear their Lord in the unseen and who are apprehensive of the Hour." "And this is a blessed reminder that We have sent down. So will you deny it?" When He threatened them with a touch of the punishment of this world, He followed that with a threat of placing the scales. He gathered them, although it is one scale, because each person has a weight that is specific to him. He unified "justice" although it has come in the wording of the scales, as "justice" is a source described by it, just as you say: "a people of justice and satisfaction." A group read: "the scale" with a ص (sad). And His saying, glorified and exalted is He: "on the Day of Resurrection" means: for the accounting of the Day of Resurrection, or for the judgment of the Day of Resurrection. It is understood by the omission of an added phrase. The majority holds that the scale on the Day of Resurrection is a column with two pans by which deeds are weighed, to clarify for the people the tangible known to them. The lightness and heaviness are related to bodies that Allah, exalted and mighty is He, will associate on the Day of Resurrection with the deeds, whether they be records of deeds or examples created, or whatever Allah, blessed and exalted is He, wills. Nafi' alone read: "the weight" in the nominative, considering it to be an independent statement. The majority of the people read: "the weight" in the accusative, meaning: even if the thing or deed is a weight. The majority read: "We brought" meaning: We came, while Ibn Abbas, Mujahid, and others read: "We have given" meaning: We have provided from mutual giving, and it cannot be interpreted as "We have given" when it is preceded by a preposition. The judge Abu Muhammad, may Allah have mercy on him, said: This reading is weakened by the fact that changing the open waw to a hamzah is not known, and it is only recognized in the rounded or broken forms. And in His saying, blessed and exalted is He: "And sufficient are We as accountants" is a threat. Then He followed with the matter of Moses, peace be upon him.

'And the 'Criterion' (al-Furqan) is, according to one group, the Torah, which is 'the light and the reminder.' Ibn Kathir and Hamzah read it as 'Dhi'aa' with two hamzah before and after the alif. The others read it as 'Dhiya' with one hamzah after the alif. Ibn Abbas read it as 'the Criterion is light' without a waw, which is the reading of Ikrimah and al-Dhahhak. This reading supports the statement of those who said that what is meant by all of this is the Torah. Another group said that 'the Criterion' is what Allah has granted of victory and the manifestation of proof, and other than that, which differentiates between His matter and the matter of Pharaoh, may Allah curse him. And 'the light' is the Torah, and 'the reminder' means the reminder. His saying: 'in the unseen' has three interpretations: one is in their unseen and their solitude, where no one can see them. This is the most likely. The second is that they fear Allah because His command is hidden from them, and they only deduced it by signs, not by observation. The third is that they fear Allah, their Lord, for what He has informed them of what is hidden from them regarding their Hereafter and their worldly affairs. And 'the fear' is the utmost fear, and 'the Hour' is the Resurrection. His saying, glorified and exalted is He: 'And this' refers to the Qur'an, and 'We have sent it down' may mean We have established it, as one says: 'the devil has sent so-and-so to such-and-such place' if he has established him there, or it may relate to the descent of the angel. Then He, blessed and exalted, stopped them for confirmation and rebuke: Is it valid for them to deny His blessings and what is in it of calling to Allah, the Most High, and to righteous deeds?