The atom: the small ant. And in the reading of Abdullah: the weight of an ant. And from Ibn Abbas: he put his hand in the dust and raised it, then blew into it and said: Each one of these is an atom. It was said: Every part of the particles in the light is an atom. And it is evidence that if the reward is decreased by the slightest or smallest thing, or increased in punishment, it would be injustice, and He does not do that due to its impossibility in wisdom, not due to its impossibility in ability. And if it is a good deed, even if it is the weight of an atom of good. And the pronoun is feminine because of the weight. [Mahamud said: 'And the pronoun is feminine because of the weight... etc.' Ahmad said: 'And a similar case has been presented in His saying: (And you were on the brink of a pit of fire, and He saved you from it). We clarified then that its return to the pit is permissible, rather more appropriate. Likewise, its return here is to the atom. And this does not prevent the addition from being to a feminine noun, because the return of the pronoun does not necessitate reporting about it in the first speech.

And it is permissible: your animal was, and all of that is easier than acquiring the addition for femininity from the added to it. Abu Ali has stated in the commentaries that it is rare.]] for being added to a feminine noun. And it was read - in the nominative - as if it were complete: He multiplies it, He multiplies its reward due to its deserving of reward with Him at every moment of the infinite future times. And from Abu Othman Al-Nahdi, he said to Abu Huraira: I have heard from you that you say you heard the Messenger of Allah, blessings and peace be upon him, say: 'Indeed, Allah, the Exalted, gives His believing servant a thousand thousand good deeds for a good deed.' Abu Huraira said:

No, rather I heard him say, "Indeed, Allah, the Most High, gives him two hundred thousand good deeds." [Narrated by Ahmad, Al-Bazzar, Al-Tabari, and Ibn Abi Shaiba from the narration of Ali ibn Zaid ibn Jad'an from Abu Othman. The wording is: It has reached me that Abu Huraira narrates from the Prophet, blessings and peace be upon him, that Allah multiplies the good deed for His believing servant by one hundred thousand good deeds. So I went and met Abu Huraira, and I said: It has reached me from you that you say you heard the Messenger of Allah, blessings and peace be upon him, say: Indeed, Allah gives a good deed one hundred thousand good deeds. Abu Huraira said: Rather, I heard him say: Indeed, Allah gives him two hundred thousand good deeds. Then he recited (Indeed, Allah does not do injustice even to the weight of a mustard seed) - until His saying (a great reward). So who knows the saying of the Messenger of Allah, blessings and peace be upon him, "a great reward"? Ibn Abi Shaiba did not elevate it. Al-Bazzar said: We do not know it narrated from Abu Huraira except with this chain. So he said. It has also been narrated by Ibn Abi Hatim, Ibn Mardawayh, and Al-Bayhaqi in Al-Zuhd through the route of Ziyad Al-Jassas from Abu Othman similarly. And it was narrated by Abdul Razzaq from Aban from Abu Al-Aliyah who said: I came to Abu Huraira and he mentioned it as a stopped narration. And Aban is rejected.] Then he recited this verse. The intended meaning is: the abundance, not the limitation. And He gives from Himself a great reward, and He gives its owner from Him as a favor a great gift, and He named it (a reward) because it is a follow-up to the reward and does not become established except with its establishment. And it was read: He multiplies it with emphasis and without emphasis, from أضعف and ضعف: and Ibn Hormuz read: We multiply it with the ن. So how will these disbelievers from the Jews and others act when we come from every nation with a witness who will testify against them for what they did, and he is their Prophet, as His saying: (And I was a witness over them as long as I was among them). And we come with you as a witness against these deniers. And from Ibn Mas'ud: He read Surah An-Nisa on the Messenger of Allah, blessings and peace be upon him, until he reached His saying: (And we come with you as a witness against these). So the Messenger of Allah, blessings and peace be upon him, cried and said: "Sufficient for us" [Agreed upon from the narration of Ubaidah Al-Salmani from him, and he said at the end: "Sufficient for you now." So he turned to him and found his eyes shedding tears.] If the earth were leveled with them, if they were buried and the earth were leveled with them as it is leveled with the dead. And it is said: They would wish that they had not been resurrected and that they were equal to the earth. And it is said: The animals would become dust, and they would wish for their state. And they do not conceal from Allah a saying, nor are they able to conceal it because their limbs testify against them. And it is said that the و is for the state, meaning they wish to be buried under the earth and that they do not conceal from Allah a saying. And they do not lie in their saying: By Allah, our Lord, we were not polytheists, because when they say that and deny their polytheism, Allah seals their mouths at that time, and their hands and feet speak with their denial and testify against them for polytheism. So due to the severity of the matter upon them, they wish that the earth would be leveled with them. And it was read: تسوى, by omitting the ت from تتسوى. It is said: I leveled it, so it became level, similar to: I twisted it, so it twisted. And تسوى with the ت merged into the س, as in His saying: they hear, and its past is أسوى like أزكى.