His saying, exalted is He: "Indeed, Allah does not do injustice even to the weight of a mustard seed. And if it is a good deed, He multiplies it and gives from Himself a great reward." (p-554) "Weight" is a noun derived from heaviness, and the mustard seed is the small red one from the ant, and it is the smallest that can be measured when a year passes over it, because it diminishes and moves as the snake does. The Arabs say: a moving snake, and it is the most intense of them. And Imru' al-Qais said:

If a transformer were to crawl from the dust above its followers, it would have an effect.

And the transformer is one upon whom a year has passed. And Hassan said:

If the yearly one were to crawl from the offspring of the dust upon it, the wounds would lament it.

And Yazid ibn Harun expressed the mustard seed as a red worm, and this expression is incorrect. It has been narrated from Ibn Abbas that the mustard seed is the head of the ant. Ibn Abbas read: "Indeed, Allah does not do injustice even to the weight of an ant." "Weight" is a second object of "does not do injustice," and the first is implied. The meaning is: Indeed, Allah does not do injustice to anyone even to the weight of it. And "does not do injustice" does not take more than one object, but it has been extended here to two objects by being understood in the meaning of what extends to two objects, as if He said: Indeed, Allah does not diminish, or does not deprive, or does not seize. It is correct that the accusative of "weight" is as a clarification and description of the measure of the denied injustice, and thus it comes as an adjective for a deleted source. The meaning is: Indeed, Allah does not do injustice of injustice even to the weight of a mustard seed, as you say: Indeed, the prince does not do injustice a little or a lot, meaning: does not do injustice of injustice a little or a lot. Therefore, "does not do injustice" is based on one object. And Qatadah said about himself - and it was narrated from some scholars - that for my good deeds to outweigh my bad deeds by the weight of a mustard seed is more beloved to me than the entire world. And the letter noon was omitted from "if it is" due to its frequent use and its similarity in lightness to the letters of elongation and softness.

The majority of the seven reciters read "hasanatan" with the accusative case, indicating a deficiency of "kan", and its subject is implied, its estimation being: And if the weight of a mustard seed is a good deed. Nafi and Ibn Kathir read "hasanatun" with the nominative case, indicating the completeness of "kan". The estimation is: And if a good deed occurs, or a good deed exists, and "yudaa'ifha" is the response to the condition. Ibn Kathir and Ibn Amir read "yudaa'ifha" with a geminated ‘ain’ without an alif. Abu Ali said: The meaning in both is the same, and they are two dialects. Al-Hasan read: "yud'ifha" with a silent dhad and a light ‘ain’. The doubling of something in the speech of the Arabs means an increase of its like to it. So if you say: "da'iftu", you have brought forth the structure of abundance. If the form of the verb without abundance necessitates folding twice, then the structure of abundance necessitates more than twice to the utmost of what you desire of the number. If you say: "da'iftu", it is not in the structure of abundance, but it is a verb whose form indicates folding twice and what is more. These are the principles of this chapter according to the school of Al-Khalil and Sibawayh. Abu Ubaidah Ma'mar ibn Al-Muthanna mentioned in the Book of Metaphor that "da'iftu" necessitates many repetitions. And "da'iftu" necessitates two times. Al-Tabari said the same, and from him it was transmitted. What you read in His saying: "fa-yudaa'ifahu lahu ad'afan kathiran" [Al-Baqarah: 245] indicates the closeness of the matter in meaning, for it was read: "yudaa'ifahu", and "yud'ifahu", and what was read in His saying, the Exalted: "yudaa'af lahu al-'adhab du'fayni" indicates that it was read: "yud'afi lahu al-'adhab du'fayni".

Some of the interpreters said: This verse is specific to the emigrants, for Allah informed in His Book that the good deed for every believer is multiplied tenfold. And He informed in this that it is multiplied many times according to what Abu Hurairah narrated that it is multiplied two hundred thousand times, and others narrated that it is multiplied one thousand thousand times. It is not correct for the two reports to contradict each other. Thus, this is specific to the early emigrants, according to what Abdullah ibn Umar narrated: When it was revealed: "Whoever brings a good deed will have ten times its like" [Al-An'am: 160] for all the people, a man said, what is for the emigrants? He said: What is greater than this? "Indeed, Allah does not do injustice" the verse. So they were specified by this just as the expenditure in the cause of Allah was specified by a multiplication of seven hundred times, and there is no contradiction in the report.

And some of them said: Rather, He promised this to all the believers. It has been narrated in this regard that the Messenger of Allah, blessings and peace be upon him, said: "Indeed, Allah, the Mighty and Majestic, will gather the first and the last on a single plain, and He will call out: This is so-and-so, son of so-and-so. Whoever has a right with him, let him stand up." He said: A person would love that if he had a right against his father or son on that day, then everyone who has a right will come and take from his good deeds until justice is achieved, and nothing will remain for him except the weight of a mustard seed. Then Allah, glorified and exalted is He, will say: "Increase it for My servant, and take him to Paradise." This encompasses the meanings of what has been narrated that we have not mentioned.

And the verse applies to both believers and disbelievers. As for the believers, they will be rewarded in the Hereafter according to the weight of a mustard seed and whatever exceeds it. As for the disbelievers, whatever good they do, the reward will be given to them in the blessings of this world, and they will come on the Day of Resurrection with no good deeds for them.

And "from Him" means: from Him. Sibawayh said: It is for the beginning of the limit, so it corresponds to one of the places of "from," and for this reason, it has been combined, and "from" has entered upon it.

And the great reward is Paradise, as said by Ibn Mas'ud, and Sa'id ibn Jubair, and Ibn Zayd. And when Allah bestows His grace, He brings His servant to the ultimate goal.