سَيُجْزَوْنَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "سَيُجْزَوْنَ".
وَذَرُوا۟ ظَٰهِرَ ٱلْإِثْمِ وَبَاطِنَهُۥٓ ۚ إِنَّ ٱلَّذِينَ يَكْسِبُونَ ٱلْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا۟ يَقْتَرِفُونَ
6:152; 7:34.
6:152; 7:34.
6:152; 7:34.
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
a
6:152; 7:34.
a
6:152; 7:34.
862
Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.
d
6:152; 7:34.
وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا ۖ وَذَرُوا۟ ٱلَّذِينَ يُلْحِدُونَ فِىٓ أَسْمَٰٓئِهِۦ ۚ سَيُجْزَوْنَ مَا كَانُوا۟ يَعْمَلُونَ
17:111.
The proper name of God is Allah; all the rest strictly speaking are His attributes. While praying one should invoke such Divine attributes as are directly related to the object of one’s prayer.
Deviating from the right way with respect to God’s attributes may signify that God being the Possessor of all the best attributes mentioned in the Qur’an or the Hadith, there is no need to devise other attributes for Him, which are inconsistent with His Majesty, Dignity and all-comprehensive Mercy.
17:111.
Important Words:
الاسماء الحسنی (perfect attributes). The word اسماء is the plural of اسم (for which see 1:1 & 2:32), meaning, (1) name; and (2) attribute. الحسنی which is the feminine of الاحسن means, that which is better or that which is best; the final good state or condition. So الاسماء الحسنی means, best names, or best attributes, or perfect attributes. The term is specifically used to denote the attributes of God.
یلحدون (deviate from the right way) is derived from لحد which means, he or it declined or deviated from the right course, or he or it inclined. الحد also means the same. الحد فی الدین means, he deviated or swerved from the right way with respect to religion; he impugned religion. الحد also means, he disputed or wrangled. الحد به means, he brought a reproach upon him; or he held him in light estimation; or he despised him; or he said of him what was false (Lane & Aqrab).
Commentary:
The proper name of God is only Allah, all the rest being, strictly speaking, not His names but attributes. The verse tells us the secret as to how our prayers can be readily accepted. While praying, we should invoke such attributes of God as are directly related to the object of our prayer. This will make our prayer more susceptible of acceptance, because, by so doing, we would excite the jealousy of God with regard to the relevant attribute of His, with the result that the prayer, if otherwise acceptable, will not be suffered to go in vain. The Quran specifically mentions as many as 69 Divine attributes, but there are others which may be inferred and yet others which are found mentioned in the Hadith.
The verse next proceeds to enjoin the believers to have nothing to do with those who devise for God attributes which are not attributable to Him. Says the verse: Leave alone those who deviate from the right way with respect to His attributes. When God possesses all the best attributes mentioned in the Quran or the Hadith, what need is there to devise other attributes for Him? Such attributes cannot be free from error. An instance of such an ill-devised attribute is عادل (Just) which Christians attribute to God. The Quran says that God certainly is not unjust but at the same time it scrupulously avoids the ascription of the attribute of عادل (Just) to Him, for the ascription of this attribute to God would imply that His justice should demand that He must always punish sinners. But He is not bound to do so, because He is Forgiving and Merciful and He can pardon any sinner. In fact, God is not like a judge bound by the Law to deal with men according to their deeds. But He is مالك or Master of His creatures and Master of His law as well. He can forgive the sins of His servants as and when He pleases. By calling God "just", the Christian Church had to enlist the aid of a so-called redeemer who, by his supposed death on the cross, should atone for the sins of men to satisfy God’s attribute of justice.
c
17:111.
528
安拉的本名为 اَللهAllah;其余的名字严格地说都是他的常德的名字。在祈祷时, 人们应该呼唤与他们祈祷目的直接有关的那些常德的名字。
529
“那些以安拉常德妄作邪说的人” 可能意指安拉是 «古兰经» 和圣训中提及的所有最好常德的持有主, 不需要为他想出其它的常德, 这样做不符合他的庄严、高贵和无所不包的仁慈。
a
17:111.
1067
Important Words:
الاسماء الحسنی (perfect attributes). The word اسماء is the plural of اسم (for which see 1:1 & 2:32), meaning, (1) name; and (2) attribute. الحسنی which is the feminine of الاحسن means, that which is better or that which is best; the final good state or condition. So الاسماء الحسنی means, best names, or best attributes, or perfect attributes. The term is specifically used to denote the attributes of God.
یلحدون (deviate from the right way) is derived from لحد which means, he or it declined or deviated from the right course, or he or it inclined. الحد also means the same. الحد فی الدین means, he deviated or swerved from the right way with respect to religion; he impugned religion. الحد also means, he disputed or wrangled. الحد به means, he brought a reproach upon him; or he held him in light estimation; or he despised him; or he said of him what was false (Lane & Aqrab).
Commentary:
The proper name of God is only Allah, all the rest being, strictly speaking, not His names but attributes. The verse tells us the secret as to how our prayers can be readily accepted. While praying, we should invoke such attributes of God as are directly related to the object of our prayer. This will make our prayer more susceptible of acceptance, because, by so doing, we would excite the jealousy of God with regard to the relevant attribute of His, with the result that the prayer, if otherwise acceptable, will not be suffered to go in vain. The Quran specifically mentions as many as 69 Divine attributes, but there are others which may be inferred and yet others which are found mentioned in the Hadith.
The verse next proceeds to enjoin the believers to have nothing to do with those who devise for God attributes which are not attributable to Him. Says the verse: Leave alone those who deviate from the right way with respect to His attributes. When God possesses all the best attributes mentioned in the Quran or the Hadith, what need is there to devise other attributes for Him? Such attributes cannot be free from error. An instance of such an ill-devised attribute is عادل (Just) which Christians attribute to God. The Quran says that God certainly is not unjust but at the same time it scrupulously avoids the ascription of the attribute of عادل (Just) to Him, for the ascription of this attribute to God would imply that His justice should demand that He must always punish sinners. But He is not bound to do so, because He is Forgiving and Merciful and He can pardon any sinner. In fact, God is not like a judge bound by the Law to deal with men according to their deeds. But He is مالك or Master of His creatures and Master of His law as well. He can forgive the sins of His servants as and when He pleases. By calling God "just", the Christian Church had to enlist the aid of a so-called redeemer who, by his supposed death on the cross, should atone for the sins of men to satisfy God’s attribute of justice.
c
17:111.
1076
The proper name of God is Allah; all the rest strictly speaking are His attributes. While praying one should invoke such Divine attributes as are directly related to the object of one’s prayer.
1077
Deviating from the right way with respect to God’s attributes may signify that God being the Possessor of all the best attributes mentioned in the Qur’an or the Hadith, there is no need to devise other attributes for Him, which are inconsistent with His Majesty, Dignity and all-comprehensive Mercy.