سَخَّرۡ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "سَخَّرۡ".
- have We subjected them
- subjected
- And We subjected
- So We subjected
Occurrences in Quran
Found 4 verses containing "سَخَّرۡ".
فَفَہَّمۡنٰہَا سُلَیۡمٰنَ ۚ وَکُلًّا اٰتَیۡنَا حُکۡمًا وَّعِلۡمًا ۚ وَسَخَّرۡنَا مَعَ دَاوٗدَ الۡجِبَالَ یُسَبِّحۡنَ وَالطَّیۡرَ ۚ وَکُنَّا فٰعِلِیۡنَ
34:11; 38:19, 20.
34:11; 38:19, 20.
The words signify that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances, and that the charge levelled against him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty is ill-founded. But the defence of Solomon should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the clause, and to each of them We gave wisdom and knowledge, which makes it clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasions.
The words, We subjected the mountains and the birds to David to celebrate God’s praises with him, have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in that pious act. The words merely mean that big men (al-Jibal) and highly spiritual men (at-Tair) glorified God and sang Divine praises along with David. At several places in the Qur’an not only mountains and birds but all other things in the heavens and the earth— the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds, etc. are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word Jibal may also signify 'people living in the mountains' as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. He
34:11; 38:19-20.
Important Words:
الجبال (the mountains) is the plural of جبل which is derived from جبل (jabala). جبله علی کذا means, God created him and adapted him to it. جبل (Jabalun) means, a mountain; a rocky tract; any rocky elevation; the lord or chief of a people; their learned man; a man who does not move from his place. جبال means, mountains, big or learned men; people living in mountains etc. (Lane & Aqrab). See also 13:32.
الطیر (the birds) means, a bird or birds. طائر which is the singular of الطیر means, a bird; an omen; the cause of actions good or bad; actions good or bad and their consequences; natural powers of man; a highly righteous and spiritual man (Lane & Aqrab). As a bird flies high in the air and builds its nest on lofty trees or mountains, therefore a man who soars high in the spiritual firmament is called a طائر in spiritual terminology. See also 3:50; 7:132 & 17:14.
Commentary:
This verse has been very much misunderstood and misinterpreted. The misunderstanding arises from the far-fetched construction placed upon it by some commentators. There is, however, nothing in the wording of the verse itself to justify the element of mystery introduced into it. A few simple words used metaphorically in order to add elegance and beauty to the diction of the verse have been distorted to render it a veritable riddle. The words "We subjected the mountains and the birds to celebrate God’s praise with David" have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in singing those praises. They simply mean that big men (الجبال) and highly spiritual men (الطیر) glorified God and sang Divine praises along with David. And if according to the verse, the mountains and birds were subjected to David there was nothing extraordinary in the mountains and the birds being subject to his control as at several other places in the Quran not only mountains and birds but all other things in the heavens and the earth—the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds etc., are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word الجبال; in the present verse, as stated under Important Words above, signifies also mountainous territory or "people living in the mountains" as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. The Bible also refers to this fact. It says, "And Hiram, King of Tyre, sent messengers to David, and cedar trees, and carpenters, and masons and they built David a house. So all the elders of Israel came to the King to Hebron; and King David made a league with them in Hebron before the Lord and they appointed David King over Israel" ( II Sam. chap. 5). Thus the words, "We subjected the mountains and the birds to celebrate God’s praises with David" have been particularly used about David in the verse because he was a great conqueror and subduer of wild mountain tribes.
Similarly, celebration by birds and mountains of God’s praises should also occasion no surprise. Elsewhere in the Quran we read that all things, animate or inanimate, the angels, animals, birds, the heavens and the earth, even the forces of nature, sing the praises of God, only man cannot understand their glorification (13:14; 17:45; 21:20-21; 24:42; 59:2; 61:2; 62:2; & 64:2). The glorification of God by these things which is the carrying out by them of the duties assigned to them by God demonstrate: that God is perfect and completely free from all flaws, failings and frailties and so is His handiwork.
The word "birds" used in the verse may also signify actual birds. In this sense the reference would be that David made free use of birds for carrying messages in time of war which had been especially trained for this purpose. Or it may signify flocks of birds which followed David’s victorious armies and feasted on the dead bodies of his fallen foes. Lastly, the word "birds," may signify men of high determination and great resolve who are ever ready to scale great heights and are not afraid of difficulties and dangers in the cause of religion. In brief, the verse means to say that men of ordinary spiritual caliber had become highly spiritual and soared very high in the spiritual firmament through the purifying company of David.
The verse may also be rendered as, "We subjected the mountains and the birds to David; they all celebrated God’s praises." This rendering removes much misunderstanding and difficulty.
For a fuller explanation of this and the next three verses see 34:11-14 & 38:19, 20, 37, 38, 39.
The expression, "We gave Solomon the right understanding of the matter," has been used to show that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances. In this verse the Quran defends Solomon against the charge levelled at him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty after him. The words, however, should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the following clause: "And to each of them We gave wisdom and knowledge," which makes it quite clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasion.
a
34:11; 38:19, 20.
a
34:11; 38:19-20.
2410
Important Words:
الجبال (the mountains) is the plural of جبل which is derived from جبل (jabala). جبله علی کذا means, God created him and adapted him to it. جبل (Jabalun) means, a mountain; a rocky tract; any rocky elevation; the lord or chief of a people; their learned man; a man who does not move from his place. جبال means, mountains, big or learned men; people living in mountains etc. (Lane & Aqrab). See also 13:32.
الطیر (the birds) means, a bird or birds. طائر which is the singular of الطیر means, a bird; an omen; the cause of actions good or bad; actions good or bad and their consequences; natural powers of man; a highly righteous and spiritual man (Lane & Aqrab). As a bird flies high in the air and builds its nest on lofty trees or mountains, therefore a man who soars high in the spiritual firmament is called a طائر in spiritual terminology. See also 3:50; 7:132 & 17:14.
Commentary:
This verse has been very much misunderstood and misinterpreted. The misunderstanding arises from the far-fetched construction placed upon it by some commentators. There is, however, nothing in the wording of the verse itself to justify the element of mystery introduced into it. A few simple words used metaphorically in order to add elegance and beauty to the diction of the verse have been distorted to render it a veritable riddle. The words "We subjected the mountains and the birds to celebrate God’s praise with David" have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in singing those praises. They simply mean that big men (الجبال) and highly spiritual men (الطیر) glorified God and sang Divine praises along with David. And if according to the verse, the mountains and birds were subjected to David there was nothing extraordinary in the mountains and the birds being subject to his control as at several other places in the Quran not only mountains and birds but all other things in the heavens and the earth—the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds etc., are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word الجبال; in the present verse, as stated under Important Words above, signifies also mountainous territory or "people living in the mountains" as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. The Bible also refers to this fact. It says, "And Hiram, King of Tyre, sent messengers to David, and cedar trees, and carpenters, and masons and they built David a house. So all the elders of Israel came to the King to Hebron; and King David made a league with them in Hebron before the Lord and they appointed David King over Israel" ( II Sam. chap. 5). Thus the words, "We subjected the mountains and the birds to celebrate God’s praises with David" have been particularly used about David in the verse because he was a great conqueror and subduer of wild mountain tribes.
Similarly, celebration by birds and mountains of God’s praises should also occasion no surprise. Elsewhere in the Quran we read that all things, animate or inanimate, the angels, animals, birds, the heavens and the earth, even the forces of nature, sing the praises of God, only man cannot understand their glorification (13:14; 17:45; 21:20-21; 24:42; 59:2; 61:2; 62:2; & 64:2). The glorification of God by these things which is the carrying out by them of the duties assigned to them by God demonstrate: that God is perfect and completely free from all flaws, failings and frailties and so is His handiwork.
The word "birds" used in the verse may also signify actual birds. In this sense the reference would be that David made free use of birds for carrying messages in time of war which had been especially trained for this purpose. Or it may signify flocks of birds which followed David’s victorious armies and feasted on the dead bodies of his fallen foes. Lastly, the word "birds," may signify men of high determination and great resolve who are ever ready to scale great heights and are not afraid of difficulties and dangers in the cause of religion. In brief, the verse means to say that men of ordinary spiritual caliber had become highly spiritual and soared very high in the spiritual firmament through the purifying company of David.
The verse may also be rendered as, "We subjected the mountains and the birds to David; they all celebrated God’s praises." This rendering removes much misunderstanding and difficulty.
For a fuller explanation of this and the next three verses see 34:11-14 & 38:19, 20, 37, 38, 39.
The expression, "We gave Solomon the right understanding of the matter," has been used to show that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances. In this verse the Quran defends Solomon against the charge levelled at him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty after him. The words, however, should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the following clause: "And to each of them We gave wisdom and knowledge," which makes it quite clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasion.
a
34:11; 38:19, 20.
1906
The words signify that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances, and that the charge levelled against him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty is ill-founded. But the defence of Solomon should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the clause, and to each of them We gave wisdom and knowledge, which makes it clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasions.
1907
The words, We subjected the mountains and the birds to David to celebrate God’s praises with him, have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in that pious act. The words merely mean that big men (al-Jibal) and highly spiritual men (at-Tair) glorified God and sang Divine praises along with David. At several places in the Qur’an not only mountains and birds but all other things in the heavens and the earth— the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds, etc. are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word Jibal may also signify 'people living in the mountains' as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. He
وَالۡبُدۡنَ جَعَلۡنٰہَا لَکُمۡ مِّنۡ شَعٰٓئِرِ اللّٰہِ لَکُمۡ فِیۡہَا خَیۡرٌ ۖ فَاذۡکُرُوا اسۡمَ اللّٰہِ عَلَیۡہَا صَوَآفَّ ۖ فَاِذَا وَجَبَتۡ جُنُوۡبُہَا فَکُلُوۡا مِنۡہَا وَاَطۡعِمُوا الۡقَانِعَ وَالۡمُعۡتَرَّ ۚ کَذٰلِکَ سَخَّرۡنٰہَا لَکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
865
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
2467
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
1954
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
اِنَّا سَخَّرۡنَا الۡجِبَالَ مَعَہٗ یُسَبِّحۡنَ بِالۡعَشِیِّ وَالۡاِشۡرَاقِ
21:80; 34:11.
21:80; 34:11.
d
21:80; 34:11.
a
21:80; 34:11.
3389
Commentary:
For a detailed explanation of this and the next verse see 21:80 & 34:11.
a
21:80; 34:11.
فَسَخَّرۡنَا لَہُ الرِّیۡحَ تَجۡرِیۡ بِاَمۡرِہٖ رُخَآءً حَیۡثُ اَصَابَ
21:82; 34:13.
21:82; 34:13.
21:82; 27:18; 34:13.
Important Words:
رخاء (blowing gently) is derived from رخا which means, it was or became soft, flabby or brittle. رخاالعیش means, the life became affluent and pleasant, the life became easy or plentiful. رخاء means, a soft or gentle wind or a soft or gentle and quick wind or gentle wind that does not move anything (Lane & Aqrab).
الریح means, (1) wind, (2) a good and pure thing, (3) mercy, (4) aid against an enemy, (5) victory or conquest, (6) predominance and power, (7) a turn of good fortune, etc. (Lane & Aqrab). See also 34:13.
Commentary:
According to the different meanings of the word ریح given above, the expression, سخرنا له الریح would mean:
1. God granted to Solomon good and pure things of the world;
2. He aided Solomon against his enemies;
3. He was merciful to Solomon;
4. Solomon made great conquests and won victories over his enemies;
5. Solomon possessed great power, prestige and predominance.
6. The words also signify that Solomon possessed a large and powerful navy (1 Kings 9:26-28). See also 34:13.
a
21:82; 34:13.
a
21:82; 27:18; 34:13.
3407
Important Words:
رخاء (blowing gently) is derived from رخا which means, it was or became soft, flabby or brittle. رخاالعیش means, the life became affluent and pleasant, the life became easy or plentiful. رخاء means, a soft or gentle wind or a soft or gentle and quick wind or gentle wind that does not move anything (Lane & Aqrab).
الریح means, (1) wind, (2) a good and pure thing, (3) mercy, (4) aid against an enemy, (5) victory or conquest, (6) predominance and power, (7) a turn of good fortune, etc. (Lane & Aqrab). See also 34:13.
Commentary:
According to the different meanings of the word ریح given above, the expression, سخرنا له الریح would mean:
1. God granted to Solomon good and pure things of the world;
2. He aided Solomon against his enemies;
3. He was merciful to Solomon;
4. Solomon made great conquests and won victories over his enemies;
5. Solomon possessed great power, prestige and predominance.
6. The words also signify that Solomon possessed a large and powerful navy (1 Kings 9:26-28). See also 34:13.
a
21:82; 34:13.