| An-Nisa (The Women): (124) And whoever does evil...

Issue 1: The Reading of {يُدْخَلُونَ الْجَنَّةَ} (They will be admitted to Paradise)

Ibn Kathir and Abu Bakr (narrating from 'Asim) read it as {yudkhalūna al-jannata} (with a damma on the yā' and a fatḥa on the khā'), using the passive voice (the verb form where the doer is not named). This is also the reading used in Surah Maryam and Ḥā Mīm Al-Mu'min.

The rest of the reciters read it as {yudkhilūna al-jannata} (with a fatḥa on the yā' and a ḍamma on the khā'), implying that they are the ones admitting themselves to Paradise.

Both readings are sound. The first reading (passive voice) is considered more majestic (afkham) as it indicates that a Rewarder (Allah) is admitting them to Paradise, and it aligns with the phrase {and they will not be wronged} (referring to the lack of injustice in their recompense). The second reading aligns with verses like {Enter Paradise, you and your spouses} (Az-Zukhruf: 70) and {Enter it in peace} (Al-Hijr: 46). And Allah knows best.

Issue 2: The Meaning of "Whoever" (من)

They said: The difference between the first "Whoever" (in the preceding verse about evil deeds) and the second "Whoever" (in this verse about good deeds) is that the first refers to partiality (tab'īḍ).

The meaning of the first part is: whoever does some righteous deeds, because no one is capable of performing all righteous deeds. Rather, it means that if a believer performs some good deeds while maintaining his faith, he deserves the reward.

Know that this verse is one of the strongest proofs that the one who commits a major sin will not remain eternally in the Fire; rather, he will eventually be moved to Paradise. This is because we have established that the one who commits a major sin is still considered a believer (mu'min). If this is established, we say: If the sinner has prayed, fasted, performed Hajj, and given Zakat, then according to this verse, he must enter Paradise. However, according to verses warning the transgressors (fussaq), he must enter the Fire. It is impossible that he enters Paradise and is then moved to the Fire (this is invalid by consensus), or that he enters the Fire and is then moved to Paradise—and this latter scenario is the undeniable truth. And Allah knows best.

Issue 3: The Meaning of Nuqṭah (Dot/Point)

The Nuqṭah (mentioned in the context of not being wronged even by the measure of a naqīr) refers to a small indentation on the back of a date seed from which the palm tree sprouts. The meaning is that they will not be diminished by the measure of even the sprout of a seed.

If it is argued: Why did Allah specify that the righteous will not be wronged, when others are also not wronged, as stated in {And your Lord is not ever unjust to His servants} (Fussilat: 46) and {And Allah intends no injustice to the worlds} (Al 'Imran: 108)?

The answer is twofold:

1. The pronoun in {and they will not be wronged} (wa lā yuẓlamūn) may refer back to both those who do evil and those who do good.
2. That which is not diminished from the reward is more fittingly described as not being increased in punishment. This is the rule concerning dealings among creation, so Allah mentioned this rule in accordance with human convention.