صَبِیّ
Appears 2 times in Quran
Derived Words (1)
Words derived from the stem "صَبِیّ".
- a child
Occurrences in Quran
Found 2 verses containing "صَبِیّ".
یٰیَحۡیٰی خُذِ الۡکِتٰبَ بِقُوَّۃٍ ۖ وَّاٰتَیۡنٰہُ الۡحُکۡمَ صَبِیًّا
Commentary:
The words, hold fast the Book, show that till the time of Yahya the Torah had not been abrogated nor was it about to be abrogated in the very near future. By the word "Book" is here meant the Torah because neither Muslims nor Jews nor Christians believe that Yahya was given a Book containing a new Law. Jesus had received baptism from Yahya (John) and it is inconceivable that the two Prophets—John and Jesus—who lived at the same time, one (John) should have acted upon the Law of Torah and the other (Jesus) who was John’s disciple and had been baptised by him should have been given a new Book and a new Law. Indeed both John and Jesus followed the Law of Moses and none of them brought any new Book.
2157
Commentary:
The words, hold fast the Book, show that till the time of Yahya the Torah had not been abrogated nor was it about to be abrogated in the very near future. By the word "Book" is here meant the Torah because neither Muslims nor Jews nor Christians believe that Yahya was given a Book containing a new Law. Jesus had received baptism from Yahya (John) and it is inconceivable that the two Prophets—John and Jesus—who lived at the same time, one (John) should have acted upon the Law of Torah and the other (Jesus) who was John’s disciple and had been baptised by him should have been given a new Book and a new Law. Indeed both John and Jesus followed the Law of Moses and none of them brought any new Book.
فَاَشَارَتۡ اِلَیۡہِ ۖ قَالُوۡا کَیۡفَ نُکَلِّمُ مَنۡ کَانَ فِی الۡمَہۡدِ صَبِیًّا
理解这节经文并不困难。当玛尔彦被犹太人的长者奚落时, 她把他们的注意力引向伊撒。他们不屑同他交谈并且鄙视地说, 他们怎么能与一个 “摇篮中的孩子” 谈论呢? “摇篮中的孩子” 的意思是, 只是一个他们眼看他出生和长大的男孩。年长的人, 要他们向年龄比他们轻得多的人请教时, 就惯于讲这种话。这句话只是表达对伊撒的蔑视而已。也可见3:47。
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him.
The verse presents no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to 'a child in the cradle' meaning a mere boy, who was born and brought up before their very eyes? Elderly people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.
Important Words:
For المھد see 3:47.
Commentary:
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him. The words may also signify that when the Jews accused Mary of adultery she felt embarrassed and pointed to Jesus who had by that time become a Prophet. Some Muslim commentators of the Quran seem to feel a peculiar delight in attributing all sorts of miracles to Jesus. By their misguided reverence for him they have virtually raised him to the pedestal of Divinity. In the words, How can we talk to one who is a child in the cradle, they seem to have discovered one such miracle of Jesus. Among all men, even among all the great Prophets of God he alone, they say, could talk while yet a child in the cradle. But the talk which he gave to the elders of the Jews and which is contained in the next four verses (vv.31-34) could not possibly be the talk of a child and if it was, then the facts described therein were a tissue of lies. Jesus says:(a) "God has made me a Prophet"; (b) "He has given me the Book"; (c) "He has enjoined me to say Prayers and give the Zakah"; (d) "He has made me dutiful to my mother and has not made me haughty", and (e) "Peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be raised up to life again." All these affirmations from the lips of a baby sound like so many lies and who would call these lies a miracle? Jesus was neither a Prophet at that time, nor did he say Prayer or give Zakah or was given a Book. Moreover, these commentators appear to ignore the quite obvious fact that at another place in the Quran (3:47) this miracle is stated as having consisted in Jesus’ speaking to the people in the cradle and when of middle age (فی المھد وکھلاً). But talk by a man when he is کھل i.e. of middle age, is no miracle; and by joining the word مھد (cradle) with the word کھل (of middle age), the Quran implies that the talk of Jesus in مھدand when he was کھل (of middle age) was no miracle in the sense in which it is understood by the commentators, but it was a miracle in the sense that he spoke words of exceptional wisdom and intelligence in childhood as well as in middle age. The joining of these two words also implied a prophecy that Jesus would not die young but would live up to a good ripe age. This prophecy did constitute a real miracle. But if the word مھدwere to be taken in the sense of "period of preparation" which is also one of the meanings of this word, the verse یکلم الناس فی المھد و کھلاً (3:47) would mean that he would speak to people words full of extraordinary wisdom and spiritual knowledge much beyond his years and experience, both in the period of preparation which is youth and in his middle age. Thus the words, How can we talk to one who is a child in the cradle, present no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to "a child in the cradle" i.e. a mere boy, who was born and brought up before their very eyes. Old and learned people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.
801
理解这节经文并不困难。当玛尔彦被犹太人的长者奚落时, 她把他们的注意力引向伊撒。他们不屑同他交谈并且鄙视地说, 他们怎么能与一个 “摇篮中的孩子” 谈论呢? “摇篮中的孩子” 的意思是, 只是一个他们眼看他出生和长大的男孩。年长的人, 要他们向年龄比他们轻得多的人请教时, 就惯于讲这种话。这句话只是表达对伊撒的蔑视而已。也可见3:47。
2174
Important Words:
For المھد see 3:47.
Commentary:
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him. The words may also signify that when the Jews accused Mary of adultery she felt embarrassed and pointed to Jesus who had by that time become a Prophet. Some Muslim commentators of the Quran seem to feel a peculiar delight in attributing all sorts of miracles to Jesus. By their misguided reverence for him they have virtually raised him to the pedestal of Divinity. In the words, How can we talk to one who is a child in the cradle, they seem to have discovered one such miracle of Jesus. Among all men, even among all the great Prophets of God he alone, they say, could talk while yet a child in the cradle. But the talk which he gave to the elders of the Jews and which is contained in the next four verses (vv.31-34) could not possibly be the talk of a child and if it was, then the facts described therein were a tissue of lies. Jesus says:(a) "God has made me a Prophet"; (b) "He has given me the Book"; (c) "He has enjoined me to say Prayers and give the Zakah"; (d) "He has made me dutiful to my mother and has not made me haughty", and (e) "Peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be raised up to life again." All these affirmations from the lips of a baby sound like so many lies and who would call these lies a miracle? Jesus was neither a Prophet at that time, nor did he say Prayer or give Zakah or was given a Book. Moreover, these commentators appear to ignore the quite obvious fact that at another place in the Quran (3:47) this miracle is stated as having consisted in Jesus’ speaking to the people in the cradle and when of middle age (فی المھد وکھلاً). But talk by a man when he is کھل i.e. of middle age, is no miracle; and by joining the word مھد (cradle) with the word کھل (of middle age), the Quran implies that the talk of Jesus in مھدand when he was کھل (of middle age) was no miracle in the sense in which it is understood by the commentators, but it was a miracle in the sense that he spoke words of exceptional wisdom and intelligence in childhood as well as in middle age. The joining of these two words also implied a prophecy that Jesus would not die young but would live up to a good ripe age. This prophecy did constitute a real miracle. But if the word مھدwere to be taken in the sense of "period of preparation" which is also one of the meanings of this word, the verse یکلم الناس فی المھد و کھلاً (3:47) would mean that he would speak to people words full of extraordinary wisdom and spiritual knowledge much beyond his years and experience, both in the period of preparation which is youth and in his middle age. Thus the words, How can we talk to one who is a child in the cradle, present no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to "a child in the cradle" i.e. a mere boy, who was born and brought up before their very eyes. Old and learned people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.
1764
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him.
1765
The verse presents no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to 'a child in the cradle' meaning a mere boy, who was born and brought up before their very eyes? Elderly people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.