{So today no soul will be wronged at all, and you will not be recompensed except for what you used to do.}

"So today": The present or the well-known [day], which is the Day of Resurrection, to which the blowing of the Horn points. It is in the accusative case as an adverb of time, and the governing agent for it is His saying: "no soul will be wronged."

"no soul": Of the souls, whether righteous or wicked.

"at all": Of wrong; it is in the accusative case as an absolute object (masdar), or as "anything" from things, acting as an object through the omission of a preposition and the direct connection [of the verb to the object].

"and you will not be recompensed except for what you used to do": That is, except for the recompense of what you used to do in the world, [done] with continuity, from disbelief and disobedience. The statement [involves] the omission of a genitive (mudaf) and the substitution of the genitive possessor (mudaf ilayh) in its place, to draw attention to the strength of the necessity and connection between them, as if they were a single thing. Or [it means]: "except for what you used to do," that is, in correspondence with it or because of it.

It is said: You will not be recompensed except for the very thing you used to do, such that it manifests in the form of punishment. This is a report of what will be said to the disbelievers when they see the punishment prepared for them, in order to confirm the truth and to reproach them.

Abu Hayyan favored the view that the address is general and includes the believers, such that the statement is a report from Allah Almighty regarding the state of all people at the Gathering, as is indicated by the indefiniteness of "a soul." Al-Sakaki chose this view. It has been argued against this that the restriction [in the verse] rejects it, for Allah Almighty grants the believers their rewards and adds to them many times over from His bounty. This was refuted by stating that the meaning is that the righteous person’s reward is not diminished, and the wicked person’s punishment is not increased, because wisdom rejects that which is in the form of injustice. As for increasing the reward and decreasing the punishment, it is not [injustice].

Alternatively, what is intended by His saying: "and you will not be recompensed except for what you used to do" is: you will not be recompensed except by [something of] the same kind as your deeds; if good, then good, and if evil, then evil.