Tafsir of Ar-Rahman 55:39

(So on that Day)—meaning the day when the sky splits asunder, as previously mentioned—(he will not be asked about his sin, neither man nor jinn.)

This is because they shall be recognized by their marks. This pertains to one station, while what indicates questioning—such as His saying, the Exalted: "So by your Lord, We will surely question them all" (Al-Hijr: 92)—pertains to another station. This was stated by Ikrimah and Qatadah. The station of questioning, according to what has been said, is at the time of the Reckoning, while the cessation of questioning is at the time of exiting the graves. Ibn Abbas said: Wherever questioning is mentioned, it is a questioning of reproach and estimation, and wherever it is negated, it is a purely investigative inquiry regarding the sin itself. It has also been said: That which is negated is the questioning about the sin itself, and that which is affirmed is the questioning about the motive behind it. Yet, you know that there are verses that indicate questioning about the sin itself.

At-Tabarsi narrated from Ar-Rida—may Allah the Exalted be pleased with him—that whoever believes in the truth, then commits a sin and does not repent, shall be punished in the Barzakh (the interval between death and resurrection) and will emerge on the Day of Resurrection having no sin to be asked about. By my life, Ar-Rida did not say this, and interpreting the verse in such a way is not something to be regarded with an eye of approval, as is not hidden.

The pronoun in "his sin" (dhanbihi) refers to "man" (ins), and it takes precedence in rank because it is the substitute for the subject (na’ib al-fa’il). Its singular form is based on the grammatical structure of the term. It is also said that because the intent is any individual of mankind, it is as if it were said: "Neither man nor jinn will be asked about his sin." Al-Hasan and ‘Amr ibn ‘Ubayd read it as j’an with a hamzah, to avoid the meeting of two quiescent letters, even though it is within its proper limit.