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Ibn Al-Jawzi reports, with harsh criticism, that some claimed that

was abrogated by the latter part of it.

He writes,


He correctly dismisses the claim saying that the verse simply means that the punishment of a bad deed must be equal to it, but forgiveness is better.

For:
Abdur-Rahmaan ibn Zayd (quoted by Dr. Zayd),
Ibn Salaama.

Against:
At-Tabari and Ibn Katheer (implied by their interpretations in their exegeses, quoted by Dr. Zayd),
Ibn Al-Jawzi,
Dr. Mustafa Zayd,
Dr. Az-Zalmi.

In refuting this case, Dr. Az-Zalmi in his book التبيان لرفع غموض النسخ في القرآن, pages 374-375, points out that God has called the punishment for سيئة (a displeasing act), the same name as a literary device, in this case it's called in Arabic مشاكلة /muʃæ:,kælæ/.

This is a legitimate argument. However, I do not see the need for it. The word سيئة means a displeasing act. Thus, the first mention in the verse is an act by the worshiper that displeases God. The latter mention, the punishment, is an act by God that displeases the worshiper.