بَدَا
Appears 6 times in Quran
Derived Words (13)
Words derived from the stem "بَدَا".
- There has arisen enmity and hatred between us and you
- become clear
- it occurred
- shall appear
- will become apparent
- Then he began
- We began
- He originated
- He brought you into being
- become clear
- it occurred
- He began
- shall appear
- will become apparent
- And the evil consequences of what they had earned will become apparent to them
- And the evil consequences of what they had earned will become apparent to them
Occurrences in Quran
Found 6 verses containing "بَدَا".
بَلْ بَدَا لَهُم مَّا كَانُوا۟ يُخْفُونَ مِن قَبْلُ ۖ وَلَوْ رُدُّوا۟ لَعَادُوا۟ لِمَا نُهُوا۟ عَنْهُ وَإِنَّهُمْ لَكَٰذِبُونَ
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
4
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
776
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
839
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
ثُمَّ بَدَا لَهُم مِّنۢ بَعْدِ مَا رَأَوُا۟ ٱلْءَايَٰتِ لَيَسْجُنُنَّهُۥ حَتَّىٰ حِينٍ
It appears that as the ill fame of Potiphar’s wife spread, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph in order that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to him.
Commentary:
The imprisonment of Joseph, as is generally understood, was not the result of the acceptance of his prayer mentioned in the preceding verse. The acceptance of the prayer resulted in the guiles of the women being defeated. The idea of imprisoning Joseph was an afterthought. It had nothing to do with his prayer. It appears that as the ill fame of Potiphar’s wife spread in wider circles, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph so that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to this innocent man. The seeing of "signs" seems to refer to the incident of the garment and to the fact that the name of Potiphar’s wife began increasingly to come into greater disgrace.
1539
Commentary:
The imprisonment of Joseph, as is generally understood, was not the result of the acceptance of his prayer mentioned in the preceding verse. The acceptance of the prayer resulted in the guiles of the women being defeated. The idea of imprisoning Joseph was an afterthought. It had nothing to do with his prayer. It appears that as the ill fame of Potiphar’s wife spread in wider circles, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph so that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to this innocent man. The seeing of "signs" seems to refer to the incident of the garment and to the fact that the name of Potiphar’s wife began increasingly to come into greater disgrace.
1381
It appears that as the ill fame of Potiphar’s wife spread, her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph in order that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to him.
وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا۟ مَا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦ مِن سُوٓءِ ٱلْعَذَابِ يَوْمَ ٱلْقِيَٰمَةِ ۚ وَبَدَا لَهُم مِّنَ ٱللَّهِ مَا لَمْ يَكُونُوا۟ يَحْتَسِبُونَ
5:37; 10:55; 13:19.
5:37; 10:55; 13:19.
5:37; 10:55; 13:19.
Commentary:
The expression "Day of Resurrection" in the verse may apply both to the last Judgement Day and the day of the final triumph of Islam. That great event took place before the very eyes of disbelievers, when idolatry departed from Arabia never to return. The disbelievers could never conceive of such an event taking place. This may be the significance of the words, but there shall appear unto them from Allah that which they never thought. Or the words may mean that evil consequences of the evil deeds which disbelievers did in this life will appear before them in an embodied form in the life to come, and of that eventuality they had no idea.
a
5:37; 10:55; 13:19.
a
5:37; 10:55; 13:19.
3471
Commentary:
The expression "Day of Resurrection" in the verse may apply both to the last Judgement Day and the day of the final triumph of Islam. That great event took place before the very eyes of disbelievers, when idolatry departed from Arabia never to return. The disbelievers could never conceive of such an event taking place. This may be the significance of the words, but there shall appear unto them from Allah that which they never thought. Or the words may mean that evil consequences of the evil deeds which disbelievers did in this life will appear before them in an embodied form in the life to come, and of that eventuality they had no idea.
c
5:37; 10:55; 13:19.
وَبَدَا لَهُمْ سَيِّـَٔاتُ مَا كَسَبُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
21:42; 45:34.
21:42; 45:34.
21:42; 45:34.
b
21:42; 45:34.
b
21:42; 45:34.
a
21:42; 45:34.
وَبَدَا لَهُمْ سَيِّـَٔاتُ مَا عَمِلُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
16:35; 21:42; 39:49.
16:35; 21:42; 39:49.
16:35; 21:42; 39:49.
b
16:35; 21:42; 39:49.
b
16:35; 21:42; 39:49.
e
16:35; 21:42; 39:49.
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
19:48.
60:7.
6:79; 43:27.
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
60:7.
6:79; 43:27.
9:114; 19:48; 26:87.
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
60:7.
b
6:79; 43:27.
c
19:48.
1
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
a
60:7.
b
6:79; 43:27.
c
9:114; 19:48; 26:87.
4213
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
19:48.
b
60:7.
c
6:79; 43:27.
3029
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).