فَمَن يَعمَل مِثقالَ ذَرَّةٍ خَيرًا يَرَهُ

وَمَن يَعمَل مِثقالَ ذَرَّةٍ شَرًّا يَرَهُ

So whoever does an atom’s weight of good will see it, 

and whoever does an atom’s weight of evil will see it.

EXEGESIS

Mithqāl is a noun derived from the root thiql. To say the mithqāl of something is to say its exact weight, regardless of whether it is small or large;^{‎[1]Ayn, 5/137; Lisan, 11/87.} and at times it is interpreted to mean a scale.^{‎[2]Raghib, p. 174; Tahqiq, 2/25.} In the verse’s context, it means that no matter how small the size of an action, its effects will be seen.

Exegetes of the Quran have offered different meanings to the word dharrah. It can mean a small ant,^{‎[3]Ayn, 8/175.} or tiny particles that remain in the hands when one strikes the earth.^{‎[4]Razi, 32/256.} Other meanings of dharrah include weightless particles which can be seen by a ray of sunlight when it beams through a dark room,^{‎[5]Ayn, 4/304.} and at times it indicates an atom. Perhaps these variant meanings of the word dharrah are due to what was considered the smallest known particle in existence by different scholars over the course of time.^{‎[6]Tahqiq, 3/331.}

In the context of the verse, whosoever performs an act – be it the weight of the smallest known particle – shall see it, serving as a warning for the sinners and an encouragement for obedience, that regardless of how small the act may be, God will not overlook its reward or punishment. It emphasises that God’s judgement shall be perfect, as depicted in 10:61, 4:40, 21:47, and 31:16.

EXPOSITION

Built on the concept of tajassum al-aʿmāl (the embodiment of deeds), there seems to be an explicit emphasis that all actions, even those the size of the smallest known particle, will materialise on the Day of Judgement. However, it may be asked: if all actions are to be made clear on that day, then what of the actions that have been subjected to forgiveness?

It is generally believed that if a sin is forgiven by God, the doer of the action will not be held accountable; but will the misdeed be shown on the Day of Resurrection? Other verses in the Quran show that sins have the characteristics to annul good deeds as stated in 39:65, 47:33, and 49:2, and similarly, through good actions, sins can be erased, as seen in 11:114 and 4:31. The question then is: where deeds and misdeeds are erased from one’s account, will the original action be shown on the Day of Judgement? Corresponding to the clear nature of these two verses, all actions will be seen, whereas forgiven or annulled deeds are believed not to be seen on the Day of Judgement. This gives rise to a potential discrepancy in the Quran.

To reconcile the two seemingly contradictory views, some argue that forgiveness and deletion of one’s actions serve as an exception to this broad, generalised verse. They explain that these two verses lay out a general law, and there is nothing wrong in introducing other rules which serve as exceptions.^{‎[7]Amthal, 20/382.} Furthermore, due to the clear nature of these verses and the lack of exceptions, some point towards a discussion entertained by scholars of their time, that the concept of iḥbāṭ – annulment of deeds – may not be true.^{‎[8]Tabrisi, 10/799; Tibyan, 10/394.} Others added that although actions will be exposed on the Day of Judgement, not all of them will hold the effect of reward and punishment;^{‎[9]Ahsan al-Hadith, 12/321.} rather, some will be subject to forgiveness, and some will be annulled in later stages. Thus, the viewing of one’s deeds does not challenge the belief of forgiveness or the annulment of actions.^{‎[10] Mizan, 20/343.}

These two concluding verses of the chapter serve as a warning and a clear sign that God’s justice encompasses everything and there is no oversight in His judgement.

INSIGHTS FROM HADITH

1. It is narrated from Imam al-Bāqir (a) in his exegesis of So whoever does an atom’s weight of good will see it, that he said: ‘On the Day of Judgement, a person from the fires of hell shall observe his good deeds with regret as it was for other than God.’ Regarding and whoever does an atom’s weight of evil will see it, the Imam said: ‘A person from the heavens shall see his misdeed on the Day of Judgement, but it shall be forgiven.’^{‎[11] Qummi, 2/433.}
2. Ibn Nājiyah, the grandfather of the famous poet Farazdaq, once came to the Prophet and said: ‘May my parents be sacrificed for you, recite for me from that which is revealed upon you.’ So the Prophet recited, So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it. Upon hearing these two verses, Ibn Nājiyah said: ‘This is sufficient; I have no worries or fear if I do not hear other verses.’^{‎[12] Thalabi, 10/267; Ahmad, 5/59; Nasai, 2/546; Bihar, 92/107.}
3. ʿAbd-Allāh ibn Masʿūd has said: ‘The strongest verse in the Quran is So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it, and the Prophet (s) has called it the comprehensive (jāmiʿah).’^{‎[13] Bukhari, 6/91; Ahmad, 2/383; Nasai, 6/217.}

REVIEW OF TAFSĪR LITERATURE

It is reported from Muqātil that this verse may have been revealed due to an interaction between two common men whose identities remain unknown. When the verse They give food, for the love of Him, to the needy, the orphan and the prisoner (76:8) was revealed, one approached the other and sought charity. The second person refused to give small things like dates and nuts and belittled the giving of these simple things. He said to the beggar: ‘We are rewarded for what we give, and we give what we love. Simple things like dates and nuts hold no value and are not things we love.’ He added: ‘We are rewarded for giving what we enjoy for ourselves, They give food, for the love of Him … [76:8], and the Quran prohibits the giving of simple things.’ And he drove the beggar away empty-handed.

It is pertinent to note that it was a common belief amongst the Muslims and the Arabs of the time that when something insignificant was given in charity, no divine reward would be expected in return.^{‎[14] Ibn Kathir, 8/444.} Hence, the Muslims would apply the same principle in carrying out certain sins. They believed that some sins were considered small in nature, such as backbiting, lying, or observing that which should not be observed. They saw no issue in what they considered as small sins and they would say: ‘God’s punishment is reserved for the greater sins.’

Thereupon this verse was revealed to encourage giving even a little as this can lead to a greater amount. Likewise, God issues a warning from committing small sins as they may lead to greater sins. A small sin for the perpetrator on the Day of Judgement will be heavier than the weight of a mountain and in this regard, God says, So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.^{‎[15] Thalabi, 10/580.}

Surrounding the question of whether disbelievers see any reward for their good actions, a popular opinion shared by Sunni exegetes and some among Shia exegetes, explains that the disbelievers, idolaters, and the hypocrites shall not see any reward for their good deeds in the hereafter, as they shall be rendered void. At most they will see the reward in this world. Likewise, a believer shall see goodness in the afterlife but is subject to penalty for his offences in this world.

This opinion arises from the narration of Muhammad ibn Kaʿb al-Quraẓī, in which he explains that when a disbeliever performs an act of good, he will not see its reward on the Day of Judgement; instead, the reward will be experienced in this world. Perhaps it will manifest in himself, in his lineage, or in his wealth. Thus, when such a person departs from the world no good deed shall remain in his divine account. Equally, when a believer performs an evil deed, the consequence shall be witnessed in this world in the form of misfortune or sickness, and when he departs from this world no evil shall exist in his divine account.^{‎[16] Shawkani, 5/585; Tabrisi, 10/800; Razi, 32/257; Tabari, 30/173.}

However, Makārim Shīrāzī in his exegesis deems this opinion unreliable, as the verses highlight the events of the afterlife and not of this world. He further adds that there is no general rule which tells us that the believers and disbelievers shall see the results of their actions in this world.^{‎[17] Amthal, 20/382.} And so, although this narration may be authentic, it cannot be used to give meaning to these verses. Thus, there is a lack of concrete evidence to rely upon to draw any conclusions.

Finally, although an isolated opinion, some suggest a lightened punishment as an effect for a disbeliever’s good deeds.^{‎[18] Zamakhshari, 4/785.}

INSIGHTS FROM OTHER TRADITIONS

1. I tell you, on the day of judgment people will give account for every careless word they speak.^{‎[19] Matthew 12:36.}
2. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.^{‎[20] Ecclesiastes 12:13-14.}
3. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.^{‎[21] Luke 12:2.}
4. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.^{‎[22] Luke 12:59.}

[1] Ayn, 5/137; Lisan, 11/87.
[2] Raghib, p. 174; Tahqiq, 2/25.
[3] Ayn, 8/175.
[4] Razi, 32/256.
[5] Ayn, 4/304.
[6] Tahqiq, 3/331.
[7] Amthal, 20/382.
[8] Tabrisi, 10/799; Tibyan, 10/394.
[9] Ahsan al-Hadith, 12/321.
[10] Mizan, 20/343.
[11] Qummi, 2/433.
[12] Thalabi, 10/267; Ahmad, 5/59; Nasai, 2/546; Bihar, 92/107.
[13] Bukhari, 6/91; Ahmad, 2/383; Nasai, 6/217.
[14] Ibn Kathir, 8/444.
[15] Thalabi, 10/580.
[16] Shawkani, 5/585; Tabrisi, 10/800; Razi, 32/257; Tabari, 30/173.
[17] Amthal, 20/382.
[18] Zamakhshari, 4/785.
[19] Matthew 12:36.
[20] Ecclesiastes 12:13-14.
[21] Luke 12:2.
[22] Luke 12:59.