یَلۡبِسُ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "یَلۡبِسُ".
- they are themselves confusing
- and mix not up
- and cause them confusion
Occurrences in Quran
Found 3 verses containing "یَلۡبِسُ".
وَلَوۡ جَعَلۡنٰہُ مَلَکًا لَّجَعَلۡنٰہُ رَجُلًا وَّلَلَبَسۡنَا عَلَیۡہِمۡ مَّا یَلۡبِسُوۡنَ
The verse exposes the folly of the disbelievers’ demand that an angel should have come to guide them.
Commentary:
Another possible form of the appearance of an angel is that he be sent to this world as a Messenger. But this could not improve things; for in that case, to make his mission to mankind worth anything, he should appear in the form of a man; but if he were to appear to them in the form of a man, then the people would entertain the same doubts about
his heavenly mission as they were now doing about that of the Holy Prophet.
757
Commentary:
Another possible form of the appearance of an angel is that he be sent to this world as a Messenger. But this could not improve things; for in that case, to make his mission to mankind worth anything, he should appear in the form of a man; but if he were to appear to them in the form of a man, then the people would entertain the same doubts about
his heavenly mission as they were now doing about that of the Holy Prophet.
827
The verse exposes the folly of the disbelievers’ demand that an angel should have come to guide them.
اَلَّذِیۡنَ اٰمَنُوۡا وَلَمۡ یَلۡبِسُوۡۤا اِیۡمٰنَہُمۡ بِظُلۡمٍ اُولٰٓئِکَ لَہُمُ الۡاَمۡنُ وَہُمۡ مُّہۡتَدُوۡنَ
19:43
31:14.
31:14.
b
19:43
a
31:14.
b
31:14.
وَکَذٰلِکَ زَیَّنَ لِکَثِیۡرٍ مِّنَ الۡمُشۡرِکِیۡنَ قَتۡلَ اَوۡلٰدِہِمۡ شُرَکَآؤُہُمۡ لِیُرۡدُوۡہُمۡ وَلِیَلۡبِسُوۡا عَلَیۡہِمۡ دِیۡنَہُمۡ ۖ وَلَوۡ شَآءَ اللّٰہُ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
877
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
915
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
916
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.