الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ ﴿۱۷﴾ وَأَنْذِرْهُمْ يَوْمَ الْآزِفَةِ إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ ﴿۱۸﴾ يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ ﴿۱۹﴾ وَاللَّهُ يَقْضِي بِالْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَقْضُونَ بِشَيْءٍ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ ﴿۲۰﴾

﴾17﴿ Al-Yawma tujzaa kullu nafsim bimaa kasabat; laa zulmal Yawm; innal laaha saree'ul hisaab
﴾18﴿ Wa anzirhum yawmal aazifati izil quloobu ladal hanaajiri kaazimeen; maa lizzaalimeena min hameeminw wa laa shafee'iny-yutaa'
﴾19﴿ Ya'lamu khaaa'inatal a'yuni wa maa tukhfis sudoor
﴾20﴿ Wallaahu yaqdee bilhaqq, wallazeena yad'oona min doonihee laa yaqdoona bishai'; innal laaha Huwas Samee'ul Baseer

﴾17﴿ Today every soul will be recompensed for what it has done; no injustice will be done. Indeed, Allah is swift in reckoning
﴾18﴿ And warn them of the approaching Day when hearts will be at the throats, filled with anguish. The wrongdoers will have neither a devoted friend nor an intercessor whose plea will be accepted
﴾19﴿ Allah knows the stealthy glances of the eyes and what the hearts conceal
﴾20﴿ And Allah fully establishes the truth, while those whom they invoke besides Him cannot fulfill anything. Indeed, Allah is All-Hearing, All-Seeing over everything

[17] This describes other conditions of the Day of Judgment and is a continuation based on the previously mentioned attributes of Allah the Exalted — meaning, since it is established that He has knowledge of everything and is the Sovereign over all things, it becomes clear that giving reward and punishment without injustice, as well as the taking of account, is also firmly established.
[18] This describes the awe and majesty of the Day of Judgment in four ways.
(The wrongdoers will have no devoted friend) — ḥamīm refers to a close friend who becomes fervent and passionate in times of hardship to support his companion. The intended meaning here is someone who brings benefit due to his closeness, but such benefit will be of no use — as seen in Surah Al-Ma‘ārij (verses 10–11).
(Nor any intercessor who is obeyed) — here, both the existence of an intercessor and the acceptance of any intercession are negated. That is, there is no intercessor at all — so how can their words be accepted?
This verse refers to the polytheists and disbelievers. As for sinful believers, intercession for them can indeed be recommended and can bring benefit.
[19] (The stealthy glance of the eyes) refers to that trait of deficiency and betrayal which is committed through the eyes.
It is narrated from Ibn ‘Abbās (may Allah be pleased with them both) that a person may be sitting with a group of people in a gathering, and non-mahram women pass by. He looks at them in such a way that his companions do not notice — this is what is called khā’inat al-a‘yūn (the treachery of the eyes).
Khā’inat al-a‘yūn refers to the secret actions of the limbs, while (what the hearts conceal) refers to the secret actions of the heart.
[20] This too is an attribute of Allah the Exalted in support of monotheism.
(And those whom they call upon) — this is a refutation of associating partners in supplication (shirk fi al-du‘ā), meaning that all deities besides Allah the Exalted are incapable of fulfilling any need.
Thus, it becomes clear that asking them for needs and believing they can fulfill them is futile and an act of injustice.