قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنْذَرُونَ ﴿۴۵﴾ وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ ﴿۴۶﴾ وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ ﴿۴۷﴾ وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ ﴿۴۸﴾

﴾45﴿ Qul innamaaa unzirukum bilwahyi; wa laa yasma'us summud du'aaa 'a izaa maa yunzaroon
﴾46﴿ Wa la'in massat hum nafhatun min 'azaabi Rabbika la yaqoolunna yaawailanaaa innnaa kunnaa zaalimeen
﴾47﴿ Wa nada'ul mawaazeenal qista li Yawmil Qiyaamati falaa tuzlamu nafsun shai'aa; wa in kaana misqaala habbatim min khardalin atainaa bihaa; wa kafaa binaa haasibeen
﴾48﴿ Wa laqad aatainaa Moosa wa haaroonal Furqaana wa diyaa'anw wa zikral lilmuttaqeen

﴾45﴿ Say, "I only warn you by revelation." But the deaf do not hear the call when they are warned
﴾46﴿ If a fragment of your Lord's punishment were to touch them, they would surely say, "Woe to us! Indeed, we were wrongdoers
﴾47﴿ And We shall set up the scales of justice on the Day of Resurrection, so no soul will be wronged in the least. And if there is [an act] as small as a mustard seed, We will bring it forth. And sufficient are We as a Reckoner
﴾48﴿ And indeed, We gave Moses and Aaron the Criterion, and a source of enlightenment and reminder for the righteous

[45] In this verse, there is a reprimand. What is meant by bil-waḥy is the Qur'an.
Wa lā yasma‘uṣ-ṣummu (the deaf do not hear) is a response to an implied question: Since the Qur'an is divine revelation, why does it have no effect on them?
The answer is given: because they are deaf to the Noble Qur'an.
[46] In this verse, there is a worldly warning along with a reprimand.
Nafḥah refers to something very slight or small—it can also mean a small portion.
That is, even a slight touch of Our punishment will drive them away (from their arrogance), and they will then express regret.
But that regret will be of no benefit—similar to what was mentioned earlier in verse 14 of this Surah.
[47] In this verse, there is a warning of the Hereafter through the mention of the scales (mawāzīn), the weighing of deeds, and accountability.
Al-mawāzīn (the scales): According to one group of scholars, there will be separate scales for each type of deed, which is why the word is mentioned in plural form.
From the context of the previous verses, it is understood that even the deeds of disbelievers will be weighed.
Al-qisṭ (justice): The word referring to the “entities” (i.e. scales) is omitted; it is either an adjective of mawāzīn or a purpose clause, meaning for the sake of justice (li-ajl al-qisṭ).
Ḥabbah min khardal (a grain of mustard seed): In Arabic usage, this expression signifies something extremely small. A similar example is found in Surah Luqmān (31:16), and sometimes the word dharrah (atom) is used, as in Surah An-Nisā (4:40).
[48] From this verse up to verse 94 is the fourth section (bāb). In it, seventeen prophets are mentioned in detail, as a reminder to those heedless of Tawheed—showing their neediness and humility before Allah the Exalted.
The states of the prophets are summarized again in verse 90, and the eleventh reprimand is found in verse 93.
In this verse (48), there is a transmitted (narrative) proof from Mūsā (peace be upon him) and Hārūn (peace be upon him), and its detailed account has already been mentioned in Surah Ṭā Hā. For that reason, it is mentioned briefly here.
The perfection of the Divine Book lies in the fact that it contains proofs for distinguishing truth from falsehood, clear rulings and legal matters, as well as admonitions, examples, and historical events to strengthen the hearts of the believers. These three qualities were also present in the Torah.
Lil-muttaqīn (for the God-conscious) specifies them because they are the ones who truly benefit from it.