Commentary on Tafsir al-Jalalayn: “And you will not be rewarded except for what you used to do.”

Here, the author estimated the verse as “except the reward of what you used to do.” This is a known matter, for what they did was evident, since the deed was in this world and has passed, while the reward is in the Hereafter. Thus, they were not rewarded for the deed itself, but for the reward of the deed. Therefore, the author estimated it as “except the reward of what you used to do.”
But if someone asks, “What is the benefit of expressing the reward as the deed?” We say the benefit lies in two matters. The first is to know that the reward is of the same kind as the deed; as you judge, you will be judged. So if the reward is expressed as the deed, its implication is that this reward is in proportion to the deed.
The second benefit is the strength of the rebuke for these people, for the reward is the action of others. If it is expressed as the reward, it becomes somewhat lighter. But if the deed is expressed as the reward, it becomes more severe in rebuke, as if it is said to them, “This is your own doing.” For this reason, the reward was expressed as the deed. And regarding the grammar of His saying , we say that the waw is the substitute subject in “tjazun” (you will be rewarded), and “ma” is a relative pronoun in the position of the second object, because “jazat” (rewarded) takes two objects. But is it from the category of “zanna” (he thought), whose two objects are originally the subject and the predicate, or from the category of “kasa” (he clothed), whose object is not originally the subject and the predicate? It is the latter, for if you estimated the waw as the subject and “ma” as the predicate, the speech would not be correct.