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Surah Zalzalah Ayat 8 in Arabic Text

وَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٖ شَرّٗا يَرَهُۥ
Wa maiy-y’amal mithqala zarratin sharraiy-yarah

English Translation

Here you can read various translations of verse 8

Sahih International
And whoever does an atom’s weight of evil will see it.

Yusuf Ali
And anyone who has done an atom’s weight of evil, shall see it.

Abul Ala Maududi
and whoever does an atom’s weight of evil shall see it.

Muhsin Khan
And whosoever does evil equal to the weight of an atom (or a small ant), shall see it.

And whoso doeth ill an atom’s weight will see it then.

Dr. Ghali
And whoever does an atom’s weight of evil will see it.

Abdel Haleem
but whoever has done an atom’s-weight of evil will see that.

Muhammad Junagarhi
اور جس نے ذره برابر برائی کی ہوگی وه اسے دیکھ لے گا

Quran 99 Verse 8 Explanation

For those looking for commentary to help with the understanding of Surah Zalzalah ayat 8, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(99:8) and whoever does an atom’s weight of evil shall see it.[7]

7. A simple and straightforward meaning of this statement, and it is right and correct, is that not an atom’s weight of good or evil done by a person, will have been left unrecorded in his conduct book, and he will see it in any case. But if seeing is taken to imply seeing its reward and punishment, it will be wrong to take it in the meaning that in the Hereafter every person will be rewarded for his most minor offence, and no one will be left un-rewarded for a good and unpunished for an evil done by him. For in the first place, it would mean that each evil act will be punished and each good act rewarded separately; secondly, it also means that no believer, however righteous and virtuous, will remain safe from being punished for a most ordinary error, and no disbeliever, however wicked and iniquitous, will be left unrewarded for a most ordinary good act. Both these meanings are opposed not only to the explanations given in the Quran and the Hadith, but also to reason. From the point of view of reason, it is not understandable that a master would refuse to pardon a most loyal and dutiful servant for a minor error, and along with rewarding for each act of service and obedience, would also punish him for each and every error. Likewise, this also is not understandable from the viewpoint of reason that a person brought up and favored by you should prove disloyal and treacherous and ungrateful in spite of your favors, and you, over-looking his collective attitude, should punish him for each act of treachery separately and reward him for each, even if most insignificant, act of service separately. As for the Quran and the Hadith, they have laid down a detailed law of rewards and punishments for the different categories of the people, be they believers, hypocrites, disbelievers, righteous believers, erring believers, wicked and sinful believers, common disbelievers, or wicked and mischievous disbelievers, and these rewards and punishments pervade the entire life of man, from here to the Hereafter.

In this connection, the Quran has stated, in principle, certain things explicitly:

First, that the deeds of the disbelievers, idolaters and hypocrites (i.e. the deeds regarded as virtuous) have been rendered vain; they will receive no reward for them in the Hereafter. If at all they deserve a reward for them, they will receive it here in the world. For this, see (Surah Al-Aaraf, Ayat 147); (Surah At-Taubah, Ayat 17), (Surah At-Taubah, ayat 67); (Surah Houd, Ayat 15); (Surah Ibrahim, Ayat 18); (Surah Al-Kahf, Ayat 104), (Surah Al-Kahf, Ayat 105); (Surah An-Noor, Ayat 39); (Surah Al-Furqan, Ayat 23); (Surah Al-Ahzab, Ayat 19); (Surah Az-Zumar, Ayat 65); (Surah Al-Ahqaf, Ayat 20).

Second, that evil will be punished to the extent that evil has been committed, but the good deeds will be rewarded much more generously than what they will actually deserve. At some places it has been explicitly stated that a good act will have a ten-fold reward for it, and at others that Allah will increase the reward of the good act as much as He will please. For this, see (Surah Al-Baqarah, Ayat 261); (Surah Al-Anaam, Ayat 160); (Surah Younus, Ayats 26); (Surah An-Noor, Ayat 38), (Surah Al-Qasas, Ayat 84); (Surah Saba, Ayat 37), (Surah Al-Mumin, Ayat 40).

Third, that if the believers abstained from major sins, their ordinary offences will be forgiven. (Surah An-Nisa, Ayat 31); (Surah Ash-Shura, Ayat 37); (Surah An-Najm, Ayat 32).

Fourth, that the righteous believer shall have an easy reckoning, his evils will be overlooked and he will be rewarded according to his best deeds. (Surah Al-Ankabut, Ayat 7); (Surah Az-Zumar, Ayat 35); (Surah Al-Ahqaf, Ayat 16); (Surah Al-Inshiqaq, Ayat 8).

The Hadith is also very explicit in this regard. In the commentary of Surah Al-Inshiqaq above, we have cited the Ahadith which have been reported from the Prophet (peace be upon him) in connection with the explanation of easy reckoning and severe accountability. (Surah Al-Inshiqaq, Ayat 8). Anas says that once Abu Bakr Siddiq was having his meals with the Prophet (peace be upon him). In the meantime this verse was revealed. Abu Bakr withdrew his hand from food and said: O Messenger (peace be upon him) of Allah, shall I see the result of every little evil that I have happened to commit? The Prophet (peace be upon him) replied: O Abu Bakr, whatever unpleasant and troublesome things you experience in the world, will compensate for the little evils that you happened to commit, and Allah is reserving every little good that you do for your Hereafter, (Ibn Jarir, Ibn Abi Hatim, Tabarani in Al-Ausat, Baihaqi in Ash-Shuab. Ibn al-Mundhir, Hakim, Ibn Marduyah, Abd bin Humaid). The Messenger (peace be upon him) of Allah had also explained this verse to Abu Ayyub Ansari, saying: Whoever from among you does good will have his reward in the Hereafter, and whoever commits an evil will suffer punishment for it in this very world in the form of misery and disease. (Ibn Marduyah). Qatadah has related this saying of the Prophet (peace be upon him) on the authority of Anas: Allah does not wrong a believer in the world. He provides him sustenance in lieu of his good deeds, in the Hereafter He will reward him for these. As for the disbeliever, he is recompensed for his good deeds in the world itself; then when Resurrection takes place, he, will have no good work left to his credit. (lbn Jarir). Masruq has related from Aishah that she asked the Prophet (peace be upon him): In the pre-Islamic days of ignorance Abdullah bin Judan treated his kindred kindly, fed the poor, received his guests well, earned freedom for the captives. Will this be of any use to him in the Hereafter? The Prophet (peace be upon him) replied: No, he never said until death: Rabbighfir-li khatiati yaum ad-din. My Lord, forgive me my errors on the Judgement Day. (lbn Jarir). The Prophet (peace be upon him) also gave similar replies in respect of the other people, who did good deeds in the pre-Islamic days, but died as pagans. But there are certain other sayings of the Prophet (peace be upon him), which show that although the good done by a disbeliever cannot save him from the fire of Hell, yet in Hell he will not be subjected to the severe punishment which will be the lot of the wicked, sinful and villainous disbelievers, e.g. according to a Hadith, Hatim Tai in view of his generosity will be subjected to a light punishment in Hell (Ruh al-Maani).

However, this verse warns man of a truth of vital importance which is this: Even a most ordinary good has its own weight and its own value, and the same is also true of evil: even a most ordinary evil will also be considered and taken into account; it will not just be overlooked. Therefore, no good act, however small and insignificant, should be left, undone, for many such good acts can collect and be regarded as a major good act in the reckoning with Allah. Likewise, even a most ordinary evil also should not be committed, for a large number of such ordinary errors can become serious sins. The same thing has been described by the Prophet (peace be upon him) in several Ahadith. According to a tradition related in Bukhari and Muslim, on the authority of Adi bin Hatim, the Prophet (peace be upon him) said: Save yourselves from the fire of Hell even if it be by giving away a pit of a date, or by uttering a good word. Again from Adi, in an authentic tradition, the Prophet’s (peace be upon him) saying has been reported: Do not look upon any good work as insignificant, even if it be emptying a bucket into the vessel of one asking for water, or receiving a brother of yours with a pleasant face. According to a tradition reported in Bukhari from Abu Hurairah, the Prophet (peace be upon him), addressing the women, said: O Muslim women, no woman should look upon sending a gift to her neighbor as mean, even if it be the hoof of a goat. A tradition has been related in Musnad Ahmad, Nasai and Ibn Majah from Hadrat Aishah, saying that the Prophet (peace be upon him) said: O Aishah, abstain from the sins which are looked upon as trivial, for they too will be enquired about by Allah. Musnad Ahmad contains a tradition from Abdullah bin Masud, saying that the Prophet (peace be upon him) said: Beware of minor sins, for they will gather together on man so much so that they will kill him. For the distinction between the grave and the trivial offences, see (Surah An-Nisa, ayat 31) and (Surah An-Najm, ayat 32).


The tafsir of Surah Zalzalah verse 8 by Ibn Kathir is unavailable here.
Please refer to Surah Zalzalah ayat 1 which provides the complete commentary from verse 1 through 8.

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