Taqavi

What is the Sunni View on the Issue of "Bada"? The subject of Bada is one of the profound and complex concepts in Islamic theology that has always been discussed by theologians and commentators. Literally, the word means "appearing and becoming manifest after being hidden".[1] However, there is a disagreement regarding its technical definition. The Ahl al-Sunnah have adopted the literal meaning for Bada and, based on this, have raised objections and accusations against the Shia. [2] In contrast, the Shia by no means accept the literal meaning of Bada concerning Allah and categorically reject it. The Shia believe that the literal meaning of Bada has no place regarding the Divine, just as concepts like "the Hand of Allah," "the Face of Allah," and "the Plotting of Allah" cannot be accepted in their literal sense when applied to Him. Therefore, these terms are used metaphorically regarding Allah, and their meanings must be interpreted accordingly. [3] Thus, it must be stated that the Ahl al-Sunnah have either misunderstood the Shia concept of Bada or, in a more cynical view, have used it as a pretext to attack the Shia despite knowing its true meaning. [4] This is while the term Bada explicitly appears in the works of the Ahl al-Sunnah themselves. In a narration recorded by al-Bukhari in his "Sahih", it is mentioned that among the Children of Israel, there were three individuals afflicted with specific ailments—leprosy, baldness, and blindness—and "Bada occurred to Allah" regarding them. [5] In his commentary on this hadith, Ibn Hajar al-Asqalani states that the phrase "Bada occurred to Allah" means that Allah knew it from the beginning and then manifested it; it does not mean that something was hidden from Allah and then became apparent to Him, as such a notion is impossible regarding Allah. [6] Furthermore, Ibn Abi Hatim, in his Tafsir of the verse "It is Allah Who takes the souls at the time of their death",[7] narrates from Ibn Abbas a report that explicitly mentions Bada: "Allah causes people to die; if Bada occurs for Allah to take the soul, He takes it and the person dies, or He delays it until a specified time and returns the soul to its place".[8] Therefore, the occurrence of Bada is possible regarding a person's lifespan. In the commentary of the verse: "Allah blots out what He wills and confirms [what He wills], and with Him is the Mother of the Book",[9] it is stated: "Allah erases whatever He wills and confirms whatever He wills, and He adds to it, and He decreases from the lifespan and increases it." It is also narrated from Ibn Abbas: "There are two types of books: a book with Allah from which He erases what He wills and confirms what He wills, and a book with Him that does not change".[10] The expressions used in these narrations reflect the very same concept discussed in Shia books. The concept of Bada here signifies the realization of the Divine Will at the appointed time based on the best interests (Maslahah) of the servants, not the manifestation of something previously hidden from Allah. Such a notion regarding the Divine Essence is impossible according to Islamic teachings, both Shia and Sunni. In other words, the concept of Bada in Islamic theology refers to the change and transformation of conditional decrees. This change can occur in a person's lifespan—meaning it was decreed for an individual to pass away at a certain time, but based on Divine wisdom, that time changes. It can also occur in sustenance (Rizq)—meaning a person might have been decreed to be poor, but due to Divine wisdom, his situation is transformed and he becomes wealthy. To ensure this view is not perceived as a defect in Divine Knowledge, it should be noted that Allah's knowledge is explained in two levels: first, the "Tablet of Erasure and Writing" (Mahw wa Ithbat), where changes in partial decrees occur, and second, the "Protected Tablet" (Lauh al-Mahfuz), which is a fixed and unchangeable reality. Everything that undergoes change in the level of "Erasure and Writing" is already present in a comprehensive and complete manner within the "Protected Tablet." Thus, changes in partial decrees do not create any flaw in Allah's Absolute and Eternal Knowledge. Rather, they represent the different ranks and levels of Divine Knowledge, showing that a change in destiny is not a sign of ignorance or a defect in Allah's knowledge, but rather the realization of the Divine Will across different levels of decree. Conclusion: The issue of Bada is one of the significant and controversial concepts in Islamic theology. The Ahl al-Sunnah have generally interpreted it according to its literal meaning—"appearing after being hidden"—and have criticized the Shia based on this definition. However, the Shia completely reject this literal meaning when applied to Allah, considering it a metaphorical expression—similar to terms like "the Hand of Allah" (Yadullah) or "the Face of Allah" (Wajhullah)—which requires allegorical interpretation (Ta’wil). Evidence from narrations and exegesis (Tafsir) shows that the Ahl al-Sunnah have also accepted a similar concept in their own sources, even if they avoid using the specific term "Bada." [1] . Al-Qamus al-Muhit, al-Fayruzabadi, Vol. 4, p. 302 / Al-Sihah, al-Jawhari, Vol. 6, p. 2278 / Mu'jam Maqayis al-Lughah, Ibn Faris, Vol. 1, p. 212. [2] . Usul Madhhab al-Shia al-Imamiyyah, al-Qafari, Nasir, Vol. 2, p. 938 / Al-Tafsir al-Kabir, al-Razi, Fakhr al-Din, Vol. 19, p. 52 / Al-Fusul fi al-Usul, al-Jassas, Vol. 2, p. 200. [3] . Danishnamah-ye Jahan-e Islam (Encyclopedia of the World of Islam), Vol. 1, p. 677. [4] . Badhl al-Majhud fi Ithbat Mushabahat al-Rafidah lil-Yahud, al-Jumayli, Abdullah, Vol. 1, p. 329. [5] . Sahih al-Bukhari, al-Bukhari, Vol. 4, p. 171. [6] . Fath al-Bari, al-Asqalani, Ibn Hajar, Vol. 6, p. 502. [7] . Az-Zumar: 42 «اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا» [8] . Tafsir Ibn Abi Hatim, al-Razi, Vol. 10, p. 3252. [9] . Ar-Ra'd: 39 «يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ» [10] . Tafsir Ibn Kathir (Ilmiyyah Edition), ibn Kathir, Vol. 4, p. 404.

How is Bada Reflected in Christian and Jewish Sources? The concept of Bada (Divine change of manifest decree) is among the topics that have manifested in some form within certain divine religions. This writing attempts to examine the manifestations of this concept in Judaism and Christianity and measure its prevalence. It must be noted that the concept of Bada is present in the text of the Bible, which is accepted by both religions. Jewish and Christian Perspectives on Bada: Many Jewish theologians, particularly under the influence of Biblical verses such as "God is not a man, that He should lie, nor a son of man, that He should repent,"[1] believe that the Divine Essence and Will are immutable. Based on this view, after creation, God determined destinies in a final manner, and no further change occurs in the increase or decrease of sustenance or lifespan. [2] Despite this view, there are numerous examples in the Bible showing that God, due to the repentance or requests of His servants, withdrew a decision: "The word of the Lord came to Jonah a second time, saying: 'Arise, go to Nineveh, that great city, and preach to it the message that I tell you.' So Jonah arose and went to Nineveh, according to the word of the Lord... Jonah began to enter the city... and he cried out, 'Yet forty days, and Nineveh shall be overthrown!' But the people of Nineveh believed God, proclaimed a fast... When God saw their works, that they turned from their evil way, He relented from the disaster that He had said He would bring upon them, and He did not do it".[3] In another place, it states: "Return to the Lord your God, for He is gracious and merciful, slow to anger, and of great kindness; and He relents from doing harm."[4] Or elsewhere, it is stated: "This is what the Lord God showed me: He was preparing a swarm of locusts... When they had stripped the land clean, I cried out, 'Sovereign Lord, forgive! How can Jacob survive? He is so small!' So the Lord relented. 'This will not happen,' the Lord said." [5] The majority of Christians, also based on what is stated in the Bible ("God is not human that He should repent"[6]), believe that the Divine Essence and Will are unchangeable. This view is derived from their theological perspective, which sees God as a being completely independent of and beyond the world. Accordingly, in their view, God is a Pure Substance who is not affected by accidents; therefore, His power is absolute and His knowledge is infallible. In other words, God is absolute perfection in whom changeability has no place. [7] Based on this, it can be said that Judaism and Christianity generally do not accept any change in Divine Providence and Will, although examples of such change are seen in their Bible. In Christianity, the belief in absolute omniscience and the fixed providence of God led to the emergence of intellectual movements; specifically, the school of "Open Theism" emerged in Christianity to resolve this conflict. This movement argued that belief in absolute foreknowledge and immutable divine providence negates human free will. Therefore, to resolve this conflict, they reconsidered the absolute nature of divine foreknowledge and attributed a form of changeability to God in order to preserve human volition. [8] Conclusion: In the Bible, examples are found where God withdraws an announced decision. From a traditional perspective, these events are not interpreted as a change in Divine Providence, as such a reading is considered incompatible with God's Absolute Knowledge (Omniscience) and Eternal Will. However, the contradiction between this view and parts of the Bible that explicitly speak of the change in God’s will has led some Christian modernists to move away from the traditional understanding and turn toward new interpretations. [1] . The Holy Bible, Numbers 23:19. [2] . Al-Tawhid, Sheikh al-Saduq, p. 444. [3] . The Holy Bible, Jonah 3:1-10. [4] . The Holy Bible, Joel 2:13. [5] . The Holy Bible, Amos 7:1-4. [6] . The Holy Bible, Numbers 23:19. [7] . Article: "Critique of the Doctrine of Openness in Resolving the Conflict Between Divine Knowledge and Human Choice," Sayyideh Saeedeh Mirsadri, Section: "Objection to Traditional Christian Thought," p. 131. [8] . Article: "A Comparative Study of the Doctrine of Bada and Openness in Resolving the Conflict Between Divine Foreknowledge and Human Will," Isa Mohammadinia (Refer to Abstract) / Article: "Critique of the Doctrine of Openness in Resolving the Conflict Between Divine Knowledge and Human Choice," Sayyideh Saeedeh Mirsadri, Section: "Objection to Traditional Christian Thought," p. 131.

Who was Imam as-Sajjad (AS) and what do we know about His life? Imam as-Sajjad (AS), the fourth Shia Imam, is known by the name Ali ibn al-Husayn. Titles such as Zayn al-Abidin (Adornment of the Worshippers) and Sayyid al-Sajidin (Master of those who Prostrate) reflect his high spiritual status in worship. Historians differ regarding his year of birth; however, the famous view, supported by scholars such as Sheikh Mufid[1] and Sheikh Kulayni, [2] identifies 38 AH as the year of his birth. [3] There are various narrations regarding the day of his birth; some mention the 15th of Jumada al-Ula and others the 5th of Sha'ban. [4] Nevertheless, all historical sources agree that he was born in the city of Medina. [5] The father of Imam as-Sajjad (AS) was Imam Hussain (AS), and his mother, according to the popular view, was the daughter of Yazdegerd III, the last Sassanid king, who came to Medina and married Imam Hussain (AS) after embracing Islam. [6] The name "Shahrbanu" is the most well-known among her names in historical sources. [7] Numerous titles are mentioned for Imam as-Sajjad (AS) in various sources, each signifying his high status in worship, knowledge, and spirituality. Among the most famous are "Zayn al-Abidin" and "Sayyid al-Abidin." His kunyas (patronymics) include "Abu al-Hassan," "Abu Muhammad," "Abu al-Qasim," and "Abu Bakr". [8] Imam as-Sajjad (AS) had several wives, most of whom were Umm Walad. Among his well-known wives was Lady Fatima bint al-Hassan (AS)—known as "Umm Abdillah"—the daughter of Imam al-Hassan al-Mujtaba (AS), who was the mother of Imam Muhammad al-Baqir (AS). [9] There is some disagreement regarding the number and names of the children of Imam Ali ibn al-Husayn (AS), [10] but a general list in reliable sources includes: Imam Muhammad al-Baqir (AS), Abdullah, Hassan, Husayn, Zayd, Umar, Husayn al-Asghar, Abdurrahman, Sulayman, Ali, Khadijah, Muhammad al-Asghar, Fatima, Aliyyah, and Umm Kulthum. [11] Imam as-Sajjad (AS), who witnessed the tragedy of Karbala himself, did not remain silent in the face of Umayyad oppression despite his immense suffering. One of the most prominent examples of this resistance was his sermon in Yazid’s court in Damascus. This assembly was intended to humiliate the Ahl al-Bayt (AS), but through the Imam’s revealing words, it turned into a scene of public awakening. When Yazid ordered the Adhan to be recited to interrupt the Imam’s speech, Imam as-Sajjad (AS) challenged Yazid by pointing to the name of the Prophet (SAW) in the Adhan, saying: "If Muhammad (SAW) is your grandfather, you are a liar; and if he is my grandfather, then why did you kill his children?" [12] This short but profound and crushing sentence not only stripped away the mask of the Umayyad government but also called upon the public conscience to judge. By utilizing the logic of lineage and his prophetic connection, Imam as-Sajjad (AS) challenged the legitimacy of Yazid’s claims and revealed the victimization of the Ahl al-Bayt (AS) before everyone's eyes. The period of Imam Ali ibn al-Husayn's (AS) leadership coincided with the reign of several Umayyad caliphs, including Yazid ibn Muawiyah, Muawiyah ibn Yazid, Marwan ibn al-Hakam, Abd al-Malik ibn Marwan, and Walid ibn Abd al-Malik. This period of Islamic history was marked by widespread political instability, social tension, and security crises. The political atmosphere of that era was filled with anxiety, suppression, and a lack of public safety. The governments of the time created an environment of terror and violence, leading to social isolation and the breakdown of civic cohesion. [13] This atmosphere was such that in the testament of Imamate to Imam as-Sajjad (AS), he was commanded to withdraw from the people and remain silent. [14] Therefore, his struggle against the government took a different form: the spiritual and social revival of the Shia community after the martyrdom of his father. Through his efforts, the Shia community was reshaped, and many people joined the movement of the Imamate. [15] There is significant disagreement among historical and hadith sources regarding the date of Imam Zayn al-Abidin’s (AS) martyrdom. However, the year 94 AH is the most credible and accepted among these views, and it is identified as the most likely date by several prominent traditionists and historians. The importance of this year lies in the fact that it coincided with the death of a group of prominent jurists in Medina, and for this reason, it is known in historical sources as the "Year of the Jurists" (Sanat al-Fuqaha). [16] Among the reliable scholarly figures who accepted this date are Sheikh Tusi in his book al-Misbah, [17] Muhaqqiq Irbili in Kashf al-Ghummah, [18] and the late Kulayni in al-Kafi. [19] In addition to the disagreement over the year, there are several opinions regarding the exact day of his martyrdom, including the 12th of Muharram [20] and the 25th of Muharram. It must be noted that the 25th of Muharram is more famous and accepted; several great scholars, including Sheikh Tusi [21] and Kaf’ami, [22] have recorded this day in their works as the date of the passing of Imam Zayn al-Abidin (AS). According to reliable historical and narrational reports, the martyrdom of Imam Ali ibn al-Husayn occurred by poisoning under the orders of Walid ibn Abd al-Malik. [23] His burial place is in the Baqi cemetery in Medina, where his shrine is located next to the grave of his noble uncle, Imam al-Hassan al-Mujtaba (AS). [24] At the time of his martyrdom, the Imam was 57 years old according to the famous view. [25] [1] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137. [2] . Al-Kafi, Sheikh al-Kulayni, Vol. 2, p. 512. [3] . Kashf al-Ghumma fi Ma'rifat al-Aimmah, al-Muhaddith al-Arbili, Vol. 2, p. 627 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 12 / Misbah al-Mutahajjid, Sheikh al-Tusi, p. 792 / Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 291. [4] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 14. [5] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 7 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 285 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137 / Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480. [6] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 11 / Al-Khara’ij wa al-Jara’ih, al-Rawandi, Qutb al-Din, Vol. 2, p. 751. [7] . Ansab al-Ashraf, al-Baladhuri, Vol. 3, p. 102 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 135. [8] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 310 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 4. [9] . Bihar al-Anwar, Allama al-Majlisi, Vol. 64, p. 155. [10] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 311 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 317 / Tarikh Mawalid al-Aimmah, al-Baghdadi, Ibn al-Khashshab, p. 24 / Bihar al-Anwar, Vol. 46, p. 155. [11] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 494. [12] . Jihad al-Imam al-Sajjad, al-Husayni al-Jalali, Sayyid Muhammad Reza, p. 54. [13] . Al-Imam al-Sajjad Jihad wa Amjad, Husayn al-Hajj Hassan, p. 9. [14] . Al-Kafi (Islamiyyah Edition), Sheikh al-Kulayni, Vol. 1, p. 281. [15] . Mu'jam Rijal al-Hadith, al-Khoei, Sayyid Abu al-Qasim, Vol. 21, p. 38. [16] . Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 298 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 151. [17] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [18] . Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 294. [19] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 468. [20] . Ilam al-Wara bi-Alam al-Huda (Haditha Edition), Sheikh al-Tabarsi, Vol. 1, p. 481 / Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 276. [21] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [22] . Al-Misbah (Jannat al-Aman), al-Kaf'ami al-Amili, Sheikh Ibrahim, p. 509. [23] . Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 277. [24] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 138. [25] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 466.

What do we know about Imam al-Hadi's life? Imam Ali al-Naqi, famously known as Imam al-Hadi (AS), is the tenth Imam of the Shia. His noble father (Imam al-Jawad (AS)) named him Ali to continue the Islamic tradition. Following his birth, the Adhan was recited in his right ear and the Iqamah in his left. On the seventh day, he was circumcised, his head was shaved, and silver was given in charity equal to the weight of his hair. A sheep was also sacrificed as an Aqiqah for his blessed well-being.[1] Most historical sources agree that he was born in the year 212 AH; [2] the most famous view is that his birth occurred in the middle of Dhul-Hijjah of that year. [3] There are other less common reports stating he was born on the 13th of Rajab in 214 AH. [4] In the terminology of narrators, the Kunya (patronymic) of the tenth Imam is "Abu al-Hassan." Since Imam al-Kadhim (AS) and Imam Ridha (AS) were also known by this Kunya, narrators often refer to Imam al-Kadhim as "Abu al-Hassan the First," Imam Ridha as "Abu al-Hassan the Second," and Imam al-Hadi as "Abu al-Hassan the Third." [5] According to Ibn Shahrashub, the titles of Imam al-Hadi (AS) include: al-Najib (the Noble), al-Murtadha (the Pleased), al-Taqi (the Pious), al-Hadi (the Guide), al-Alim (the Scholar), al-Faqih (the Jurist), al-Amin (the Trustworthy), al-Mu'min (the Believer), al-Tayyib (the Pure), al-Mutawakkil (the One who trusts God), and al-Askari. Among these, "al-Hadi" and "al-Naqi" are the most famous. [6] These titles reflect the moral and spiritual virtues that were most manifest in his character. His father was Imam Muhammad bin Ali (AS) and his mother was a great lady named Samana al-Maghribiyya (also known as Sayyida Umm al-Fadhl). Muhammad bin Faraj narrates that Imam al-Jawad (AS) commissioned him to purchase a slave-girl with specific characteristics, and she became the mother of Imam al-Hadi (AS). She was raised in the House of Imamat under the supervision of Imam al-Jawad (AS), reaching high levels of morality and spiritual perfection. [7] Imam al-Hadi (AS) spoke of her with great honor, saying: "My mother is a knower of my right and is from the people of Paradise; Satan cannot reach her, and the plots of the tyrants do not affect her, for Allah protects her." [8] Shia sources name four sons for Imam al-Hadi (AS): al-Hassan, Muhammad, Husayn, and Jafar, as well as a daughter named Ayesha. [9] Some sources mention two daughters named Ayesha and Dalalah. [10] The beginning of his Imamat coincided with the reign of the Abbasid caliph al-Mu'tasim. He spent seven years of his Imamat during Mu'tasim's rule, five years under al-Wathiq, fourteen years under al-Mutawakkil, six months under al-Mustansir, two years and nine months under al-Musta'in, and over eight years during the reign of al-Mu'tazz. [11] The Genius and Greatness of the Imam: Regarding the Imamat of the tenth Imam, it is stated that he reached this station at the age of seven[12] or six years and five months. [13] He was the second Imam to be chosen by Allah for the station of Imamat during childhood. Because he became the Imam as a child, the Abbasid caliph al-Mu'tasim thought he could shape the Imam’s thoughts to align with the Abbasid government's ideologies by controlling his education. He ordered Umar bin Faraj to go to Medina and select a teacher for Imam al-Hadi (who was then about six years old). He emphasized that the teacher must be a staunch enemy of the Ahl al-Bayt (AS) to instill hatred toward the family of the Prophet and teach him Nasibi (anti-Shia) beliefs. Umar bin Faraj went to Medina and chose a man named Junaydi for this task. Junaydi was instructed not only to "teach" the Imam but to prevent the Shia from visiting him. However, after some time, Junaydi was astonished by what he witnessed. When asked how the child was doing, Junaydi replied: "Do not say such things! By Allah, he is the best human on earth and the most virtuous of God’s creation." Junaydi asked in wonder: "Glory be to Allah! Where did this child learn such deep knowledge?" He was so moved by the Imam’s divine light that he eventually became one of the Imam's devoted followers. [14] Another report regarding his majesty and dignity states that Caliph al-Mutawakkil, after receiving worrying reports about the Imam, decided to kill him. In a rage, he shouted: "By Allah, this man who makes false claims and weakens our government will soon be killed!" He ordered four executioners to attack and kill the Imam as soon as he entered. However, when Imam al-Hadi (AS) arrived, people rushed to welcome him with excitement. When Mutawakkil saw the Imam, he was so overwhelmed by the Imam’s divine awe and majesty that fear took over him. He actually fell from his throne and rushed to welcome the Imam with respect, asking: "My master! Why have you troubled yourself to come at this hour?" The Imam replied: "Your messenger came and said you wanted me." Mutawakkil, embarrassed, said: "The boy lied! You may return whenever you wish." He then ordered his ministers to escort the Imam back with the highest honors. [15] The greatness of the Imam always sparked jealousy in the hearts of the envious, and the oppressive caliphs harbored deep resentment because of his prestige. Al-Mu'tamid al-Abbasi became enraged seeing the people speak of the Imam’s knowledge, asceticism, and piety, considering him superior to all other Islamic scholars. His jealousy led him to commit a terrible crime. He plotted to poison the Imam. After drinking the poison, the Imam suffered intense pain and became bedridden. As the poison took its final toll, his noble soul departed to the heavens. His son, Imam al-Hassan al-Askari (AS), with a heart full of grief, performed the burial rites; he washed the body, shrouded him, and prayed over him himself. [16] Imam al-Hadi (AS) was buried in his home in Samarra, [17] and today his shrine (shared with Imam al-Hassan al-Askari) is a refuge for the broken-hearted and the lovers of the Ahl al-Bayt (AS). [1] . Tarikh-e Zindegani-ye Imam Hadi (a), Rafii, Ali, p. 11. [2] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, p. 22. [3] . Al-Kafi, Sheikh Kulayni, Vol. 1, p. 497. [4] . Tarikh al-Khamis fi Ahwal Anfus al-Nafis, Sheikh Husayn Diyar al-Bakri, Vol. 2, p. 287. [5] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, p. 24. [6] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 4, p. 401. [7] . Nasikh al-Tawarikh Zindegani-ye Hazrat Imam Ali al-Naqi al-Hadi, Qolikhan Sepehr, Abbas, Vol. 1, p. 9. [8] . Wafayat al-Aimmah, by the Scholars of Bahrain and Qatif, p. 351. [9] . Al-Irshad, Sheikh Mufid, Vol. 2, pp. 311–312. [10] . Dalail al-Imamah, Tabari-ye Saghir, Muhammad ibn Jarir, p. 412. [11] . Ilam al-Wara bi-Alam al-Huda, Sheikh Tabarsi, Vol. 2, p. 109. [12] . Al-Imam Ali al-Hadi, Kurani al-Amili, Ali, p. 4. [13] . Kashf al-Ghummah, Arbili, Ali ibn Isa, Vol. 2, p. 375. [14] . Maathir al-Kubra fi Tarikh Samarra, Mahallati, Sheikh Zabihullah, Vol. 3, pp. 125–126. [15] . Tarikh-e Zindegani-ye Imam Hadi (a), Rafii, Ali, p. 186. [16] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, pp. 407–408. [17] . Musnad al-Imam al-Hadi Abi al-Hasan Ali ibn Muhammad (a), Atarudi, Sheikh Azizullah, p. 56.

Did Imam Ali (AS) Marry His Daughter Umm Kulthum to Umar? The issue of the marriage of Umm Kulthum, daughter of Imam Ali (AS), to Umar ibn al-Khattab, the second caliph, is a complex historical subject and a point of contention among researchers. Various opinions have been narrated in both Shia and Sunni sources, totaling eight distinct views:[1] 1. Denial of the Marriage: The first view is that the marriage never took place. This is held by scholars such as the late Sheikh al-Mufid, [2] Sayyid Mir Nasir Husayn Lakhnavi al-Hindi, [3] and several other Imami scholars. [4] 2. Marriage under Coercion: The second view is that the marriage occurred but was forced. Those who hold this view rely on existing narrations and include scholars like Sayyid al-Murtada,[5] al-Kulayni (based on a narration he recorded), [6] Abu al-Qasim al-Kufi, [7] Qadi Nu'man, [8] Sheikh al-Tusi, [9] Sheikh al-Tabarsi, [10] and Allamah al-Majlisi. [11] 3. Marriage to a Step-daughter: The third view suggests that Umar married a step-daughter of Imam Ali (AS). This girl might have been the daughter of Asma bint Umays (Imam Ali's wife) or the daughter of Abu Bakr (and sister of Muhammad ibn Abi Bakr). In this case, she was Imam Ali’s step-daughter, not his biological daughter. This was mentioned by Sheikh Naqdi in "al-Anwar al-Alawiyyah"[12] and accepted by the late Ayatollah Sayyid Shihab al-Din Mar'ashi in his commentary on "Ihqaq al-Haqq". [13] 4. Marriage to a Jinn: This view claims Umar married a Jinn who took the form of Umm Kulthum. This is considered a very weak opinion, though narrated by the late Qutb al-Rawandi. [14] 5. Denial of an Independent Daughter Named Umm Kulthum: This view suggests that "Umm Kulthum" was simply a title (kunya) for Zaynab al-Sughra, [15] Zaynab al-Kubra, [16] Ruqayya, [17] or Nafisa. [18] This is because historical sources are unclear about her birth and death dates. Some Imami and Sunni scholars support this; for instance, al-Damiri mentions the dowry of "Zaynab, daughter of Ali" in a marriage to Umar. [19] If she was Zaynab or Ruqayya, their husbands are well-known: Zaynab (daughter of Lady Fatima) married Awn ibn Ja'far, [20] Zaynab al-Kubra married Abdullah ibn Ja'far, [21] Ruqayya married Muslim ibn Aqil, [22] and Nafisa married Abdullah ibn Aqil. [23] Thus, Umar's name does not appear as a husband in reliable records. 6. Daughter of a Concubine: The sixth view is that the girl Umar married was the daughter of a concubine (slave-girl) of Imam Ali (AS). Some researchers lean toward this, and it can be found in "Mawalid al-A'imma". [24] 7. Unconsummated Marriage: This view states that although a marriage contract was performed, Umar died before it was consummated. This is narrated by al-Nawbakhti. [25] Sheikh Ja'far Naqdi writes in "al-Anwar al-Alawiyyah" that Umar only saw her from a distance and could not approach her, sufficing only with the title of husband. [26] Some believe they never lived together as husband and wife. [27] 8. The Common Sunni View: The eighth view, famous among Sunnis, is that the marriage was successful and produced children named Ruqayya and Zayd. [28] However, this eighth view lacks sufficient scientific support and faces serious objections. First, the chains of narration (isnad) are problematic; some narrators are weakened by Sunni scholars themselves, and others are considered unreliable by Shias due to their open enmity toward the Ahl al-Bayt (AS). Most importantly, this narration is not recorded in any of the primary Sunni Hadith collections (Sihah al-Sitta), nor is it found in books like "Musnad Ahmad". Consequently, this view lacks historical and scientific strength. [29] Furthermore, this view faces serious contradictions: some narrations describe Umm Kulthum as a young child when Umar proposed, while other reports show her presence at the event of Saqifa, [30] meaning she would have been an adult at the time of the proposal. Additionally, Imam Ali’s (AS) mention of her young age could indicate that he was not referring to the daughter of Lady Fatima (SA). Some sources even mention Umar marrying "Umm Kulthum, the daughter of Abu Bakr," which adds to the confusion. [31] It is said Umar’s motive was a Hadith attributed to the Prophet (SAW): "Every lineage is severed on the Day of Judgment except my lineage," and he wished to gain kinship with the Prophet (SAW). [32] However, Umar himself stated that lineage was not important to him and that his indifference to it was a remnant of pre-Islamic (Jahiliyyah) traits. [33] Moreover, Umar was already related to the Prophet (SAW), as the Prophet (SAW) was his son-in-law (through Hafsa). [34] There are also conflicting reports regarding her death. Some say she and her son Zayd died on the same day[35] and were prayed over by Ibn Umar [36] or Sa'id ibn al-As[37] (Mu'awiyah's governor in Medina),[38] sometimes mentioning the presence of Hasan (AS) and Husayn (AS) [39] and sometimes not. [40] According to this, she died during Mu'awiyah's reign. Conversely, other sources place her at the Event of Ashura, [41] creating a clear contradiction in the timing of her death. Sunni sources also claim she married several men: Umar, Awn, Muhammad, and Abdullah. [42] These reports are highly contradictory. Regarding Awn and Muhammad, some reports say they were killed during Umar's lifetime, while others say they were martyred at Siffin or Karbala. [43] Furthermore, a marriage to Abdullah (ibn Ja'far) would be historically and legally impossible; based on the date of Imam Ali's martyrdom, it would mean two sisters were married to Abdullah at the same time, which is forbidden in Islamic law. [44] Thus, Sunni reports lack historical consistency and are full of errors. When we set aside the ambiguities, many of these reports contain language that is offensive to both Imam Ali (AS) and Umar (who is respected by Sunnis). Examples are found in Ibn Sa'd, [45] al-Dulabi, [46] and Ibn al-Athir. [47] Some narrations claim Imam Ali (AS) sent his daughter to Umar and he kissed her [48] or embraced her [49] —acts that are strictly forbidden (Haram) with a non-mahram in both Shia and Sunni law. Sibt ibn al-Jawzi, a Sunni scholar, strongly criticized these narrations, calling them disgraceful and unacceptable. He stated that even attributing such behavior to Umar is improper. [50] Finally, reason and conscience find it hard to accept that Imam Ali (AS) would willingly give his daughter to an elderly man described in history as being bald [51] and having an eye condition, [52] while the young sons of Ja'far were available. The Prophet (SAW) himself had recommended that Ali's daughters were for Ja'far’s sons, and that the daughters of the Bani Hashim were best suited for the sons of the Bani Hashim. [53] Furthermore, given Umar's temperament and historical reports, [54] many women—including Aisha's sister—refused to marry him. [55] Conclusion: Therefore, a review of these opinions shows that the reports are filled with contradictions and weak chains of narration; so, this marriage is not historically or scientifically certain or reliable and attributing such a marriage to Imam Ali (AS) as a voluntary act is neither consistent with reason and fairness nor acceptable from a scientific and historical perspective. [1] . Muammaye Yek Ezdevaj (The Mystery of a Marriage), Sayyid Ali al-Shahrastani, p. 27. [2] . Al-Masa'il al-Sarawiyyah, Sheikh al-Mufid, p. 86. [3] . Ifham al-Ada wa-al-Khusum, al-Musawi al-Hindi, Sayyid Nasir Husayn, p. 46. [4] . Adab al-Taff aw Shuara al-Husayn (a), Shubbar, Jawad, Vol. 1, p. 76. [5] . Al-Shafi fi al-Imamah, al-Sayyid al-Sharif al-Murtada, Vol. 3, p. 272 / Tanzih al-Anbiya, al-Sayyid al-Sharif al-Murtada p. 191 / Rasail al-Sharif al-Murtada, Vol. 3, p. 149. [6] . Al-Kafi, Sheikh al-Kulayni, Vol. 5, p. 346. [7] . Al-Istighathah fi Bidae al-Thalathah, al-Kufi, Abu al-Qasim Ali ibn Ahmad, Vol. 1, p. 81. [8] . Sharh al-Akhbar fi Fadail al-Aimmah al-Athar, al-Qadi al-Numan al-Maghribi, Vol. 2, p. 507. [9] . Tamhid al-Usul fi Ilm al-Kalam, Tusi, Muhammad ibn Hasan, p. 386. [10] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 398. [11] . Mir’at al-Uqul, Allamah Majlisi, Vol. 20, p. 42. [12] . Al-Anwar al-Alawiyyah, al-Naqdi, Jafar, p. 436. [13] . Ihqaq al-Haqq wa-Izhaq al-Batil, al-Tustari, Qadi Nur Allah, Vol. 2, p. 490. [14] . Al-Kharaij wa-al-Jaraih, Qutb al-Din al-Rawandi, Vol. 2, p. 825. [15] . Al-Irshad, Sheikh al-Mufid, Vol. 1, p. 354. [16] . This view can be understood from the poetry of Sheikh Ibrahim ibn Yahya Ameli, Sayyid Abd al-Razzaq Muqarram, and others (quoted from Muammaye Yek Ezdevaj (The Mystery of a Marriage), Shahrestani Ali, p. 33). [17] . Al-Majdi fi Ansab al-Talibiyyin, al-Alawi, Ali ibn Muhammad, p. 17. [18] . Ibid., p. 18. [19] . Al-Taratib al-Idariyyah, Muhammad Abd al-Hayy al-Kattani, Vol. 2, p. 268. [20] . Tanqih al-Maqal fi Ilm al-Rijal, Mamaqani, Abdullah, Vol. 2, p. 355. [21] . Al-Tabaqat al-Kubra, Ibn Sad Katib al-Waqidi, Vol. 8, p. 340. [22] . Ansab al-Ashraf, al-Baladhuri, Vol. 2, p. 70. [23] . Al-Majdi fi Ansab al-Talibiyyin, Ali ibn Abi al-Ghanaim al-Umari, p. 200. [24] . Tarikh Mawalid al-Aimmah, al-Baghdadi, Ibn al-Khashshab, p. 15. [25] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 89. [26] . Al-Anwar al-Alawiyyah, al-Naqdi, Jafar, p. 435. [27] . Al-Majdi, al-Alawi, Vol. 1, p. 17. [28] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 463. [29] . Ezdevaje Umm Kulthum ba Umar(The Marriage of Umm Kulthum to Omar), Husayni Milani, Ali, pp. 57-58. [30] . Al-Sawaiq al-Muhriqah, Ibn Hajar al-Haytami, Vol. 1, p. 93 / Bihar al-Anwar, Allamah Majlisi, Vol. 53, p. 19. [31] . Tahdhib al-Asma wa-al-Lughat, al-Nawawi, Vol. 2, p. 369. [32] . Sharh al-Zarqani, Muhammad ibn Abd al-Baqi, Vol. 7, p. 269. [33] . Musannaf Ibn Abi Shaybah, Abu Bakr ibn Abi Shaybah, Vol. 4, p. 26. [34] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 81. [35] . Al-Sunan al-Kubra, al-Bayhaqi, Vol. 4, p. 52. [36] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 464. [37] . Sunan al-Daraqutni, Vol. 2, p. 448 / Al-Maarifah wa-al-Tarikh, al-Fasawi, Vol. 1, p. 214. [38] . Tarikh Madinat Dimashq, Ibn Asakir, Vol. 21, p. 107. [39] . Al-Tarikh al-Awsat, al-Bukhari, Vol. 1, p. 102. [40] . Sunan al-Daraqutni, Vol. 2, p. 448. [41] . Bihar al-Anwar, Allamah Majlisi, Vol. 45, p. 60 / Nur al-Ayn fi Mashhad al-Husayn, al-Isfarayini, p. 52. [42] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 338. [43] . Ansab al-Ashraf, al-Baladhuri, Vol. 2, p. 44. [44] . Siyar Alam al-Nubala, al-Dhahabi, Vol. 3, p. 502. [45] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 463. [46] . Al-Dhurriyyah al-Tahirah, al-Dulabi, p. 114. [47] . Asad al-Ghabah, Ibn al-Athir, Vol. 7, p. 377. [48] . Tarikh Baghdad, al-Khatib al-Baghdadi, Vol. 6, p. 180. [49] . Sirat Ibn Ishaq (Al-Siyar wa-al-Maghazi), Muhammad ibn Ishaq, p. 248. [50] . Tadhkirat al-Khawass, Sibt ibn al-Jawzi, p. 288. [51] . Tarikh al-Khamis, Sheikh Husayn Diyar al-Bakri, Vol. 2, p. 240. [52] . Al-Muhabbar, al-Baghdadi, Muhammad ibn Habib, p. 303. [53] . Man La Yahduruhu al-Faqih, Sheikh al-Saduq, Vol. 3, p. 393. [54] . Musannaf Ibn Abi Shaybah, Vol. 5, p. 223 / Al-Mustadrak ala al-Sahihayn, al-Hakim, Vol. 4, p. 194. [55] . Tarikh al-Tabari (Tarikh al-Rusul wa-al-Muluk), al-Tabari, Vol. 4, p. 199.

Does Accepting Badāʾ Imply Attributing Ignorance to Allah (SWT)? The concept of Badāʾ and its relationship with the Divine Essence has been a core subject of extensive theological and doctrinal discussions for centuries. The emergence of this topic in religious discourse stems from certain historical-religious events and specific verses of the Holy Qur'an, such as: * The disobedience of the people of Yunus (Jonah).[1] * Prophet Abraham's mission to sacrifice his son Ishmael. [2] * Prophet Moses's journey to the appointed time (Miqat). [3] * And the verse: "Allah erases whatever He wills and affirms, and with Him is the Mother of the Book (Umm al-Kitāb)", [4] which is one of the most significant verses debated regarding Badāʾ. The Shi'i Understanding of Badāʾ It must first be emphasized that Badāʾ in Shi'i terminology means the manifestation of an affair by Allah that was previously hidden from the creation, not a change in Allah's knowledge. This concept expresses the interaction between human will and Divine decree, demonstrating that some predestinations are subject to change based on human deeds and conduct. Badāʾ is never understood as Allah's ignorance or regret. Rather, it is a manifestation of His absolute wisdom and power, where, through the Divine will, some matters are made conditional upon the actions of His servants. This doctrine calls man toward prayer, self-improvement, and greater reliance on Allah, playing a vital role in deepening faith and accountability. [5] Shaykh Tūsi's View on Allah's Knowledge and Badāʾ Shaykh Tūsi categorically rejects any interpretation that attributes ignorance or a change in knowledge to Allah through Badāʾ. Based on the principles of Tawhid (Monotheism) and 'Adl (Justice), Shaykh Tūsi understands Badāʾ not as a change in Allah's knowledge, but as a change in the conditional predestination (recorded in the Tablet of Erasing and Affirming) and the manifestation of a new expediency (maṣlaḥah) that comes about based on the free-willed actions of humans (such as maintaining kinship ties or committing oppression). This change, he argues, appears as a "manifestation" only to the creatures (who were unaware of the conditions of the decree), while Allah is knowledgeable of both matters (the condition and the conditioned outcome) from eternity. [6] Allamah Majlisi's View on Allah's Knowledge and Badāʾ Allamah Majlisi explains the Divine knowledge and the concept of Badāʾ by establishing the existence of two Tablets (Books of recorded deeds) based on verses and traditions, which record all that occurs in the universe: 1. The Preserved Tablet (al-Lawh al-Maḥfūẓ): This Tablet is immune to any change. Its content conforms to the intrinsic and pre-eternal knowledge of the Almighty Allah. Allah knows from the very beginning what the final destiny of a person or event will be. For example, it is recorded in the Preserved Tablet that a person (e.g., Zayd) will maintain kinship ties, and as a result, his lifespan will be sixty years. 2. The Tablet of Erasing and Affirming (Lawḥ al-Maḥw wa al-Ithbāt) (Conditional Predestination): This Tablet is the place where recording and erasing occur, and these changes are based on various Divine wisdoms. What is initially written in this Tablet is not a definitive decree, but the initial requirement of wisdom, provided no other factor (such as a good or bad deed) intervenes. For example, it is written: "Zayd's life span is fifty years." (This means, if he does nothing, his life span will be fifty years). Badāʾ takes place in this Tablet. If he maintains kinship ties, fifty years are erased and sixty years are written in its place. If he severs kinship ties, fifty years are erased, and forty years are written in its place. Therefore, this change in the Tablet of Erasing and Affirming in no way means that new knowledge has been acquired by Allah or that Allah was previously ignorant (since the absolute and final knowledge of Allah is fixed in the Preserved Tablet). [7] Some other prominent Shi'i scholars have adopted this same perspective, suggesting that the verse "Allah erases whatever He wills and affirms, and with Him is the Mother of the Book (Umm al-Kitāb)"[8] may allude to these two types of destiny. [9] Conclusion Based on the points discussed, there is no contradiction between Allah's knowledge and the concept of Badāʾ because Allah's knowledge is fixed and unchangeable, recorded in the Preserved Tablet. Badāʾ occurs in the Tablet of Erasing and Affirming, which possesses the capacity for the erasure and affirmation of matters. In other words, Badāʾ truly expresses a change in the conditions for the realization of events, rather than implying a flaw or change in the essence of Divine knowledge. This concept is fully consistent with Qur'anic verses that emphasize Allah's will in encouraging servants toward repentance and correcting deeds, and the possibility of changing a Divine decree based on human behavior. Therefore, Badāʾ is not only not a negation of Divine knowledge, but rather a demonstration of the interaction between Allah's absolute will and human actions—interactions that are themselves a sign of the Almighty's boundless power and wisdom. This approach reveals the majesty and flexibility in Divine Decree and Destiny (Qaḍāʾ and Qadar), without compromising the attributes of Allah's Glory (Jalālah) or the perfection of His knowledge. [1] . Yūnus: 98 «فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ» For further study, see: al-Mīzān fī Tafsīr al-Qur’ān, al-‘Allāmah al-Ṭabāṭabā’ī, vol. 17, p. 166 / Tafsīr al-Namūnah, Nāsir Makārim Shīrāzī, vol. 10, p. 247. [2] . Ṣāffāt: 102 «فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ» Ṣāffāt: 105 «قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ» [3] . A‘rāf: 142 «وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً» For further study, see: Tafsīr al-Namūnah, Nāsir Makārim Shīrāzī, vol. 10, p. 248 / al-Badā’ ‘alā Ḍaw’ al-Kitāb wa al-Sunnah, Shaykh Ja‘far al-Subḥānī, p. 134. [4] . Ra‘d: 39 «یَمْحُواللّهُ ما یَشاءُ وَ یُثْبِتُ وَ عِنْدَهُ أُمُّ الْکِتابُ» [5] . For further study, see: What is the Concept and Nature of Bada’? [6] . Al-Ghaybah, Shaykh al-Ṭūsī, pp. 429–432. [7] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, vol. 4, p. 130. [8] . Ra‘d: 39 «یَمْحُواللّهُ ما یَشاءُ وَ یُثْبِتُ وَ عِنْدَهُ أُمُّ الْکِتابُ» [9] . Āmūzish ‘Aqā’id, Muḥammad Taqī Miṣbāḥ Yazdī, p. 152.

What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (such as distortion, contradictions, and non-monotheistic views), we will elaborate on the superior authenticity of the Quran. The Authenticity of the Quran: Evidence of Its Preservation from Distortion The Quran is the only divine book that has been completely preserved from distortion, and this divine preservation itself is a sign of its miraculous nature. The reasons for this claim include: 1. The Quran's Claim of Divine Origin The Quran explicitly declares itself to be the word of God: "We sent it down with truth, and with truth it descended."[1] And it proves this claim thus: "Indeed, this [Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad] - that you may be one of the warners - In a clear Arabic tongue. And indeed, it is [mentioned] in the scriptures of the former peoples. Is it not sufficient for them that the scholars of the Children of Israel know it? And if We had revealed it to any of the non-Arabs and he had recited it to them, they would not have believed in it." [2] 2. The Quran's Challenge (The Challenge of Inimitability - Tahaddi) The Quran has challenged its opponents, stating that if they can, they should produce even a single surah (chapter) like it: "Say, 'If mankind and jinn were to gather in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.'"[3] This is despite the fact that Prophet Muhammad (SAW) was unlettered (illiterate) and could not have authored such a book himself. As God says to His Prophet: "And you did not recite before it any scripture, nor did you inscribe one with your hand. Otherwise, the falsifiers would have had [cause for] doubt." [4] 3. Coherence and Absence of Contradictions The Quran also refers to its own harmony and coherence, stating: "Do they not then reflect on the Quran? Had it been from [any] other than Allah, they would surely have found in it much inconsistency." [5] The Holy Quran was revealed over the twenty-three years of Prophet Muhammad's mission, during a turbulent and eventful period filled with many ups and downs and bitter and sweet incidents. Yet, these changes did not affect the coherence of its content or its miraculous style. Various life events lead to different psychological and emotional states in humans, such as fear and hope, sorrow and joy, excitement and happiness, and these significantly influence a person's thoughts, speech, and actions, naturally causing variations in their speech. Given these points, the uniformity and harmony of the Quranic verses themselves are a testament to its miraculous nature. [6] 4. The Meticulous Recording and Continuous Transmission (Tawatur) of the Quran The recording of the Quran also played a significant role in its preservation and prevention of distortion. Ibn al-Nadim, a bibliographer from the 4th century AH, in his book Al-Fihrist, identifies the Mushaf of Imam Ali (AS) as the first complete Mushaf of the Quran. [7] After the passing of the Prophet (PBUH), Imam Ali (AS) compiled the Quran in his home in order of revelation, presenting it to the people and companions. Some companions did not accept this Mushaf, so Imam Ali (AS) removed it from public access. [8] In addition to Imam Ali, Zayd ibn Thabit and some companions such as Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Miqdad ibn Aswad, Salim Mawla Abi Hudhayfa, Mu'adh ibn Jabal, and Abu Musa al-Ash'ari also undertook the compilation of the Quran. [9] This dedication continued until, during the time of Uthman, the third Caliph, a decision was made to standardize the Mushafs. For this purpose, twelve companions, including Zayd ibn Thabit, Abdullah ibn Zubayr, and Abdullah ibn Abbas, under the supervision of Ubayy ibn Ka'b, compiled the Quran.[10] The compiled Quran was approved by Imam Ali (AS), and he adhered to it even after becoming Caliph.[11] After Imam Ali (AS), subsequent Imams also affirmed Uthman's Quran and emphasized its preservation.[12] Thus, the Quran was transmitted in a preserved and written form from one generation to another, which indicates its high authenticity. Comparison with Other Holy Books In contrast, the Torah and the Gospels face serious challenges regarding their authenticity: Distortion in the Torah From the text of the current Torah itself, it appears that only one copy existed. Prophet Moses entrusted it to the Levite priests who carried the Ark of the Covenant, and also to the elders of the Children of Israel, instructing them to read it to the Children of Israel every seven years during the Feast in a public assembly. [13] Given these conditions, the question arises: what guarantee is there that the Torah, which was inaccessible to the general populace and was kept by a select few in a single copy, and read to the people at long intervals, was preserved from distortion? The language used in the current Torah indicates that the existing Torah is neither a divine writing nor was it authored by Prophet Moses. For instance, phrases like "The Lord said to Moses, Say to the Israelites"[14] bear witness to this. Furthermore, according to Jewish history and the Old Testament's own admission, during Nebuchadnezzar's attack on Jerusalem, all that was in the temple was either plundered or burned and destroyed. [15] One Christian scholar and expert stated: "In ancient times, people believed that Moses wrote the Torah, but new studies of the Bible show that answering the question of the origin and source of the books of the Torah is more difficult than initially thought; the Torah emerged over generations; initially, there were narratives that the Jewish people orally transmitted to each other, then these narratives were written in several collections, some of which were about history and others about laws; finally, in the fifth century BCE, these collections were gathered into one book; those who were involved in this complex and lengthy work were many, and the names of the vast majority of them have been forgotten by history, and according to Jews and Christians, divine inspiration accompanied and supported all stages of the Torah's compilation." [16] What has been said indicates that the authenticity of the existing Torah cannot be assured, and this book has not been preserved from distortion and error. Distortion in the Gospels Regarding the New Testament, it must be said that Christians themselves admit that various parts of this covenant were neither from God nor from Jesus, but rather from ordinary people who believed in Jesus. Some of them were apostles and disciples of Jesus, while others, like Paul, Luke, and Mark, were not disciples or apostles, and some had never even seen Jesus. [17] It is interesting to note that among the four Gospels, Mark's Gospel is considered the oldest by researchers, yet he himself was not a direct disciple of Jesus. [18] Will Durant writes about the four Gospels: "In short, it is clear that there are many contradictions between one Gospel and other Gospels, and in all four Gospels, ambiguous historical information, suspicious similarities with myths of pagan gods, and fabricated events to prove the fulfillment of Old Testament prophecies are observed." [19] Therefore, the New Testament cannot be relied upon as the primary source of Christianity. Differences in the Concept of God Understanding God in the Quran: In the Quran, God is introduced descriptively. His worthy attributes are stated, and anything unworthy of Him is denied. In the Quranic worldview, God is unlike anything, [20] everyone is in need of Him, and He is free of all needs. [21] God is All-Knowing of everything, [22] and All-Powerful over everything. [23] He is closer to humans than their jugular vein, [24] possesses all perfections, [25] He is not a body and cannot be seen with eyes. [26] This is the Quran's perspective on knowing God and His greatness. Understanding God in the Holy Books: In the Old Testament, the story of Adam and Eve and their disobedience to the divine command is depicted in a strange way; as if God's purpose in prohibiting humans from eating from the forbidden tree was to prevent them from reaching a status like Him and attaining divinity. On the other hand, in this part of the Holy Book, it is stated that Adam and Eve heard the voice of God walking in the garden, as if He were a human. Furthermore, God is depicted as if He lies; because in this story, it is narrated that God told Adam and Eve that if they ate from this forbidden tree, they would die, yet they ate and did not die. [27] In another place, it is narrated that God appears in the form of a human and wrestles with Jacob, and Jacob cannot defeat Him. [28] What does depicting such a God, who has a body and is defeated by His prophet, do to monotheism and the understanding of God? In one part of the Old Testament, it is stated that Moses, with seventy elders of the Children of Israel, goes to see God on Mount Sinai, and they appear in the presence of God and see Him. [29] In another narration about Prophet Abraham, it is stated that three men entered upon Abraham, one of whom was God, and He promised Abraham that next year when He visited him, Abraham would have a child. Sarah laughed to herself at the thought of having a child at her age and did not believe this statement. It is interesting that this God eats and drinks during this encounter. [30] In the New Testament, it is explicitly stated that Jesus is God and God is in him. He is the Son of God and possesses divinity. [31] In another place, from the words of Jesus, it is stated: "I and the Father are one." [32] In another place, it is stated: "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." [33] Based on these very statements in Christian texts, the Council of Chalcedon in 451 AD expressed with greater clarity and emphasis: "Therefore, our one and only God, Jesus Christ, is complete in divinity and also in humanity. Both truly God and truly man, composed of a rational soul and body. Both consubstantial with God the Father in divinity and consubstantial with his human mother." [34] This is a summary of the theology in the New and Old Testaments. Differences in the Status of Prophets Prophets in the Quran: In the Quran, the status and position of prophets are considered very high, and God regards them as pure and virtuous individuals, adhering to every single divine command and regulation, compassionate towards people, and sincere and perfect individuals, to the extent that He sends peace upon them. [35] The Holy Quran explains the purity and infallibility of prophets thus: God sent the prophets as bearers of good news and warnings, and He sent down with them the Book in truth, so that they might judge between people concerning that in which they differed. [36] From this verse, it is well understood that God's purpose in sending messengers is to guide towards the path of truth. Among the characteristics attributed to these prophets is their knowledge of the unseen world. God says in this regard: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen. For indeed, He dispatches before him and behind him observers. That He may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number." [37] From the verse, it is well understood that firstly, the prophets are pleasing to God, and secondly, God has placed guardians over them to protect them from error, in addition to the fact that they are guided by God, [38] and we are commanded to obey them. [39] These are the characteristics of prophets in the Quran. Prophets in the Holy Books: 1. Attributing drunkenness and intoxication to Prophet Noah: Noah began to be a farmer and planted a vineyard. When he drank too much wine, he lay uncovered in his tent in a state of drunkenness. Ham, the father of Canaan, saw his father's nakedness, went out, and told his two brothers. Shem and Japheth, upon hearing this news, took a cloak, laid it across their shoulders, and walked backward to cover their father so that they would not see his nakedness. [40] 2. Attributing fornication and intoxication to Prophet Lot: Lot's daughters give their father wine and sleep with him, and each of them conceives a son from their father. [41] 3. Regarding Prophet David, it is stated: One day, while taking a stroll on the palace roof, he saw a beautiful woman bathing. So he brought her to the palace and committed adultery with her, even though her husband was on the battlefield. The woman became pregnant by David, so David ordered the army commander to place her husband on the front lines to be killed. With this order, the man was killed in battle, and David brought his wife to the palace and took her as his own wife. [42] The second child born to this woman from David was Solomon. [43] Differences in the Concept of the Hereafter The Hereafter in the Quran: In the Quran, various verses speak about the Hereafter, which can be broadly categorized as follows: verses indicating that there is no argument for denying the Hereafter; [44] verses referring to phenomena similar to the Hereafter; [45] verses refuting the doubts of those who deny the Hereafter and proving its possibility; [46] verses introducing the Hereafter as a definite and unfailing divine promise; [47] and finally, verses that rely on rational proofs for the necessity and certainty of the Hereafter. [48] The Hereafter in the Holy Books: In the Old Testament, there is no explicit mention of the Hereafter, and wherever there is talk of reward for good deeds and punishment for bad ones, it refers to worldly rewards and punishments, with no mention of the afterlife. [49] In the New Testament, however, some passages refer to the Hereafter, of which one example will be given: "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell." [50] Conclusion By comparing Quranic evidence with the criticisms leveled against the Holy Books, it becomes clear that the Quran is the only book that, with a strong historical record, rational and textual evidence, and internal coherence, has been preserved from distortion and can be relied upon as the most authentic religious text. [1] . Isra: 105. [2] . Shu'ara: 193-199. «نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُبِينٍ * وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ * أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ * وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ * فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ» [3] . Isra: 88. «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا» [4] . 'Ankabut :48. «وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ» [5] . Nisa': 82. «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا» [6] . Amoozesh-e Aqa'ed, Mesbah Yazdi, Mohammad Taghi, vol. 1, p. 266. [7] . Al-Fihrist, Ibn Nadim, vol. 1, p. 45. [8] . 'Olum-e Qur'ani, Ma'refat, Mohammad Hadi, vol. 1, p. 122. [9] . Ibid. p. 125. [10] . Ibid. p. 137. [11] . Ibid. p. 138. [12] . Ibid. p. 139. [13] . The Holy Book, Deuteronomy 31, Verse 10-13. [14] . The Holy Book, Numbers 5, Verse 5-6. [15] . The Holy Book, Kings 2, Chapter 25, Verse 8-11. [16] . Kalam-e Masihi (Christian Theology), Thomas Michel, p. 32. [17] . Ibid. pp. 42-43. [18] . Ibid. p. 44 [19] . Tarikh-e Tamaddon (The Story of Civilization), Durant, William James, vol. 3, pp. 665-666. [20] . Shura :11. «لَيْسَ كَمِثْلِهِ شَيْءٌ» [21] . Fatir:15. «يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ» [22] . Hujurat :16. «وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ» [23] . Hud:4. «إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [24] . Q:16. «وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ» [25] . A'raf :180. «وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا» [26] . An'am :103. «لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ» [27] . The Holy Book, Genesis, Chapter 3 from Verse 9 to Verse 20. [28] . The Holy Book, Genesis, Chapter 32, Verse 25. [29] . The Holy Book, Exodus, Chapter 24, Verse 9-10. [30] . The Holy Book, Genesis, Chapter 18, Verse 1. [31] . The Holy Book, Gospel of John, Chapter 1, Verse 1. [32] . The Holy Book, Gospel of John, Chapter 10, Verse 30. [33] . The Holy Book, Corinthians (1), Chapter 8, Verse 6. [34] . Dayerat-ol-Ma'aref-e Mosavvar-e Masihiat (Illustrated Encyclopedia of Christianity), Ann Marie B. Bahr, vol. 1, p. 61. [35] . Saffat: 181. «وَسَلَامٌ عَلَى الْمُرْسَلِينَ» [36] . Baqara: 213. «كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ» [37] . Jinn: 26-28. «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا * لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدً» [38] . An'am: 90. «أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ» [39] . Muhammad: 33. «يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ» [40] . The Holy Book, Genesis, Chapter 9, Verse 20. [41] . The Holy Book, Genesis, Chapter 19, Verse 31. [42] . The Holy Book, Samuel 2, Chapter 11, Verse 2. [43] . The Holy Book, Samuel 2, Chapter 12, Verse 24. [44] . Jathiya: 32. «وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ» ­_ Jathiya: 24. «وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ» _ Qasas: 39. «وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ» _ Kahf: 36. «وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا» [45] . Baqara: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ...» _ Baqara: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ ....» [46] . Sajda: 10-11. «وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ * قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ» _ Ahqaf: 33. «أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [47] . Ghafir: 59. «إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ» _ Hajj: 7. «وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ» _ Shura: 7. « وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ» [48] . Muminoon: 115. «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» __ Rum: 19. «يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ» [49] . The Holy Book, Deuteronomy 28, Verse 1. [50] . The Holy Book, Gospel of Matthew, Chapter 5, Verse 27.

What is the Shiite view on the distortion of the Quran? One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[2] However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below: Sheikh Saduq: "We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[3] Sheikh Mufid: Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[4] Sayyid Murtadha: Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[5] Sheikh Tusi: Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[6] Imam Khomeini: The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[7] Fadl ibn Shadhan Nishaburi: He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[8] If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief. Tabrisi: He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[9] Allameh Hilli: In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[10] Qadi Nurullah Shushtari: He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[11] Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted. The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[13] [1] . Tafsir-i Ruh al-Ma'ani: Al-Alusi, Shahab al-Din, vol: 1 p: 24. [2] . Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 19 p: 124. [3] . Al-'Aqa'id: Al-Sheikh al-Saduq, vol: 1 p: 84. [4] . Al-Masa'il al-Sarwiyyah: Al-Sheikh al-Mufid, vol: 1 p: 81. [5] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [6] . Tafsir al-Tibyan: Al-Sheikh al-Tusi, vol1 p: 3. [7] . Tahzib al-Usul: Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417. [8] . Al-Izah: Al-Fadl ibn Shadhan, vol: 1 p: 217. [9] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [10] . Ajwibah al-Masa'il al-Muhannaiyyah: Al-Allamah al-Hilli, vol: 1 p: 121. [11] . Musa'ib al-Nawasib: Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123. [12] . Al-Dhari'ah ila Tasanif al-Shi'ah: Al-Tehrani, Agha Buzurg, vol: 3 p: 311. [13] . Ibid. p: 394.

What are the Similarities and Differences between the Concepts of "Bada'" and "Naskh"? Islamic thought is rich with concepts that aim to present a more precise picture of the Divine Will to human beings, expressed in a scientific and philosophical manner. Among these, the two concepts of Bada’ and Naskh hold a special place in theological and jurisprudential discussions. Each, with its unique features and applications, is a manifestation of Allah’s absolute knowledge and power. Interpreting these two concepts not only helps in better understanding the nature of legislative and existential laws, but also strengthens faith and recognition of Divine wisdom in individual and social life. Now let us examine the similarities and differences between these two concepts: Similarity Bada’ refers to changes in existential decrees which are only observable to us in appearance, not in religious rulings. Allah Almighty, based on the existing conditions of a human being, records his destiny in the Tablet of Decrees. However, this destiny is not fixed. For example, if a person engages in good deeds such as maintaining family ties or helping the needy, Allah changes his decree and assigns him a better destiny.[1] The important point is that Allah has complete knowledge of all these changes from the very beginning. Thus, these changes do not stem from ignorance; they are only unknown to human beings, and there is no deficiency in Divine knowledge. This is the point of similarity between Bada’ and Naskh, since both involve changes in Divine decrees, and these changes have been known to Allah from the outset, without ignorance or regret on His part. Difference Based on the explanations provided, it can be concluded that Naskh and Bada’ both express the gradual manifestation of the Divine Will to human beings, but each operates in a different domain. Naskh refers to changes in legislative rulings, such as the change of the qibla mentioned in jurisprudential and exegetical sources. In such cases, a ruling may initially be considered permanent, but later it is abrogated by the Prophet (SAW) and replaced with another ruling. This process in fact represents a kind of Bada’ within the framework of legislation, but conventionally in the realm of Shari‘a the term Naskh is used. On the other hand, Bada’ refers to changes in existential matters, such as changes in human lifespan. Unlike Naskh, these changes occur in the realm of natural laws and individual destiny. In both cases, these changes are signs of Allah’s absolute knowledge and infinite power, which He has known from the very beginning. [2] Among prominent Shi‘a scholars, figures such as the late Kashif al-Ghita’, [3] Shaykh al-Saduq, [4] and Allama al-Muzaffar[5] have presented these two terms as parallel and synonymous concepts. For example, Allama al-Sanad states: Bada’ in terminology has several meanings, including the manifestation of something from Allah to one of His servants after it had been hidden from them; meaning that Allah reveals a matter or ruling based on the servant’s interest. Bada’ is also used in a sense synonymous with Naskh, such that Bada’ is considered a kind of existential abrogation. [6] Conclusion From examining the similarities and differences between Bada’ and Naskh, it can be concluded that both clearly represent the gradual manifestation of the Divine Will, but they operate in different contexts and domains. Bada’ signifies changes in existential decrees, while Naskh pertains to changes in legislative rulings. These changes, whether in the realm of creation or legislation, are not only signs of Allah’s infinite power, but also testify to His absolute wisdom and knowledge. The efforts of Islamic scholars in explaining these concepts demonstrate the depth and beauty of religious thought and the necessity of studying them carefully to attain a more comprehensive understanding of the Divine Will. [1] . Bihār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 4, p. 121. [2] . Yeksad o Hashtād Porsesh o Pāsokh (One hundred and eighty questions and answers), Makārem‑e Shīrāzī, Nāser, p. 109. [3] . Aṣl al‑Shīʿah wa Uṣūluhā, Kāshif al‑Ghithāʾ, al‑Shaykh Muḥammad Ḥusayn, p. 314. [4] . al‑Tawḥīd, al‑Shaykh al‑Ṣadūq, p. 335. [5] . ʿAqāʾid al‑Imāmiyyah, al‑Muẓaffar, al‑Shaykh Muḥammad‑Riḍā, p. 50. [6] . al‑Tawḥīd fī al‑Mashhad al‑Ḥusaynī wa Inʿikāsuh ʿalā Khāriṭat Masʾūliyyāt al‑ʿAṣr al‑Rāhin, al‑Sand, al‑Shaykh Muḥammad, p. 27.

What is the difference between the issue of “Divine Decree and Destiny (Qadāʾ wa Qadar)” and the issue of “Bada'”? Before entering into the distinction between the issue of “Divine Decree and Destiny (Qadāʾ wa Qadar)” and the issue of “Bada',” it is appropriate to first provide a brief definition of each of these two concepts, and then address the differences between them. The word "Qadar" means measure, and "Taqdīr" means measuring and determining, and making something according to a specific measure. The word "Qadāʾ" means to finish, to accomplish, and to judge (which is also a kind of accomplishing in a legal sense); sometimes these two words are used synonymously to mean “destiny.” The meaning of Divine Destiny (Taqdīr) is that Allah the Exalted has set for every phenomenon specific quantitative, qualitative, temporal, and spatial limits, which come into existence under the influence of gradual causes and factors. The meaning of Divine Decree (Qadāʾ) is that after the prerequisites, causes, and conditions of a phenomenon are provided, He brings it to its final and definite stage.[1] The meaning of Bada' in the narrations is the alteration of conditional and non-definite destinies. [2] According to the sublime teachings of the Holy Qur’an, Allah’s knowledge is absolute in every respect and free from any limitation: “Indeed, Allah is capable of all things.” [3] This means that Allah, from eternity to eternity, is aware of all events and occurrences in the universe, and no creature shares in this absolute knowledge: “And He does not disclose His unseen to anyone.” [4] However, certain chosen individuals, such as selected prophets, may have access to a portion of this knowledge by divine grace: “Except to a messenger whom He has chosen [to inform of the unseen].” [5] This is what is referred to as definite decree (Qadāʾ ḥatmī). Nevertheless, at a lower level, another reality is presented which relates to the destiny of human beings and the events of their lives. This destiny is shaped by factors such as human will and choice, as well as environmental and social conditions. Human beings, by using their power of choice and free will, take different paths, which leads to the occurrence of various events. This part of Divine knowledge, which is called non-definite destiny (Qadar), can also be observed in the words of ʿAllāmah Ṭabāṭabāʾī. [6] Bada', as one of the acts and attributes of Allah, holds a lofty position in Islamic teachings, and its role in non-definite destinies is evident. According to Allah’s promises, the change of non-definite destinies can result from human actions and choices, such as charity, maintaining family ties, kindness to parents, gratitude to them, or even neglecting these matters. This concept is manifested in the noble verse of the Qur’an: “Allah erases whatever He wills and confirms whatever He wills, and with Him is the Mother of the Book.” [7] The first part of this verse refers to non-definite decree, while the second part refers to definite decree. [8] A similar meaning is observed in the verse: “And the fixed and definite term is with Him.” [9] A narration from Imām al-Bāqir (AS) confirms this interpretation. Specifically, «اَجَل مُسَمًّی عِندَهُ» refers to the definite term with Allah, and «قَضی‌اَجَلاً» expresses Allah’s ruling regarding the suspended term. [10] Likewise, the impact of good and bad deeds on human destiny, happiness or misery, is repeatedly emphasized in Islamic traditions. [11] Therefore, Bada' is not a change in Allah’s absolute knowledge, but rather a change in non-definite destinies which are connected to human choice and actions. The Qur’anic verses also point to this general principle that the destiny of human beings can be changed by their own will and inner transformation: “Indeed, Allah does not change the destiny of a people [towards affliction, defeat, or misery] until they change what is within themselves [from good qualities and righteous conduct to evil and sin].” [12] This perspective demonstrates the interaction between human will and Divine wisdom in shaping destiny. Conclusion: “Divine Decree and Destiny (Qadāʾ wa Qadar)” expresses the definite determination and realization of phenomena based on the system of cause and effect; whereas “Bada'” means a change in non-definite and conditional destinies, not a change in Allah’s absolute knowledge. In other words, Qadāʾ and Qadar refer to the fixed and certain system of creation, while Bada' indicates the possibility of transformation in conditional destinies as a result of human actions and choices, such as charity or maintaining family ties, and at the same time in harmony with Allah’s eternal knowledge and will. [1] . Amuzesh Aqaed, Mesbah Yazdi, Mohammad Taqi, p.151. [2] . Ibid., p.152. [3] . Al-'Ankabut: 62 «اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ» [4] . Al-Jinn: 26 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا» [5] . Al-Jinn: 27 «إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا» [6] . Al-Mizan fi Tafsir al-Quran, al-Allameh Tabatabai, vol.11, p.376. [7] . Ar-Ra'd: 39 «يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْكِتَابِ» [8] . Al-Mizan fi Tafsir al-Quran, al-Allameh Tabatabai, vol.11, p.380. [9] . Al-Ana'm: 2 «هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضَىٰ أَجَلًا ۖ وَأَجَلٌ مُسَمًّى عِنْدَهُ ۖ ثُمَّ أَنْتُمْ تَمْتَرُونَ» [10] . Al-Kafi, al-Shaykh al-Kulaini, vol.1, p.147. [11] . Al-Durr al-Mansur fi al-Tafsir bi al-Mathur, al-Suyuti, Jalal al-Din, vol.4, p.616. [12] . Ar-Ra'd: 11 «لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ»

What is meant by Badaʾ in the Imamate of Sayyid Muhammad, the son of Imam al-Hadi (AS)? Regarding the claim about Badaʾ in the Imamate of Sayyid Muhammad, in addition to the discussions previously mentioned concerning Badaʾ in relation to Ismaʿil, the son of Imam al-Sadiq (AS), there are other specific reasons that clearly refute this claim. These reasons will be examined in a scholarly and coherent manner. First, it must be emphasized that Badaʾ, in its true meaning, can never apply to the Imamate of Sayyid Muhammad. This is because reliable evidence and authentic narrations found in Shia sources indicate that Imam al-Hadi (AS), during the lifetime of Sayyid Muhammad, repeatedly and explicitly stated that he would not be the Imam after him. Imam al-Hadi (AS) openly introduced Imam al-ʿAskari (AS) as his successor. Therefore, the claim of Badaʾ in the Imamate of Sayyid Muhammad contradicts the clear and decisive statements of Imam al-Hadi (AS). To prove this matter, it is sufficient to refer to a few authentic narrations. Among them is a narration reported by Shaykh al-Kulayni in al-Kafi, in the chapter “Indication and Text on Abu Muhammad (AS).” He narrates from ʿAli ibn ʿUmar al-Nawfali: “I was in the courtyard of Imam al-Hadi (AS) when his son Muhammad passed by us. I said to the Imam: ‘May I be your ransom, will he be our master after you?’ Imam al-Hadi (AS) replied: ‘No, your master after me is Hasan.’”[1] This narration clearly shows that Imam al-Hadi (AS) not only did not declare the Imamate of Sayyid Muhammad, but explicitly affirmed the Imamate of Imam Hasan al-ʿAskari (AS) as his successor. Thus, the possibility of Badaʾ in the Imamate of Sayyid Muhammad is entirely excluded. From both rational and transmitted perspectives, such a claim is baseless and inconsistent with the established teachings of Shia Islam. Furthermore, Shaykh al-Tusi in "al-Ghayba" narrates a noteworthy report that explicitly confirms the Imamate of Imam Hasan al-ʿAskari (AS) after Imam al-Hadi (AS). This narration, from Ahmad ibn ʿIsa al-ʿAlawi, a descendant of ʿAli ibn Jaʿfar, states: “I visited Imam al-Hadi (AS) in Sarya and greeted him. At that time, Abu Jaʿfar and Abu Muhammad (the sons of Imam al-Hadi) entered. We stood up to greet Abu Jaʿfar, but Imam al-Hadi (AS) said: ‘This is not your Imam. Show respect to your Imam,’ and then he pointed to Abu Muhammad (Imam Hasan al-ʿAskari).”[2] This authentic narration clearly demonstrates that Imam al-Hadi (AS) confirmed the Imamate of Imam Hasan al-ʿAskari (AS) as his successor and prevented any misunderstanding regarding the Imamate of his other sons. In addition, a narration from Imam al-Rida (AS), recorded in Shia sources, describes the chain of Imamate with complete clarity. Imam al-Rida (AS) said to Dʿibil al-Khuzāʿī: “O Dʿibil! The Imam after me is my son Muhammad (Imam al-Jawad), and after him his son ʿAli (Imam al-Hadi), and after him his son Hasan (Imam al-ʿAskari), and after Hasan, his son al-Hujjah will be your Imam.”[3] These explicit statements, made by the infallible Imams (AS), completely negate any claim of Badaʾ in the Imamate and show that the succession of Imams was divinely determined from the outset. Such evidence provides a firm foundation for rejecting any doubts on this matter. [1] . al-Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 325 / Kashf al‑Ghummah fī Maʿrifat al‑Aʾimmah, al‑Muḥaddith al‑Arbilī, vol. 2, p. 911 / Mirʾāt al‑ʿUqūl fī Sharḥ Akhbār Āl al‑Rasūl, al‑ʿAllāmah al‑Majlisī, vol. 3, p. 388 / al‑Wāfī, al‑Fayḍ al‑Kāshānī, vol. 2, p. 386 / Aʿlām al‑Warā bi‑Aʿlām al‑Hudā, al‑Shaykh al‑Ṭabarsī, vol. 2, p. 133. [2] . al‑Ghaybah, al‑Shaykh al‑Ṭūsī, p. 199 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 50, p. 242 / Ithbāt al‑Hudāt bi‑l‑Nuṣūṣ wa‑l‑Muʿjizāt, al‑Shaykh al‑Ḥurr al‑ʿĀmilī, vol. 5, p. 7. [3] . Kamāl al‑Dīn wa Tamām al‑Niʿmah, al‑Shaykh al‑Ṣadūq, vol. 2, p. 372 / ʿUyūn Akhbār al‑Riḍā al‑Shaykh al‑Ṣadūq, vol. 1, p. 297 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 49, p. 237 / Aʿlām al‑Warā bi‑Aʿlām al‑Hudā, al‑Shaykh al‑Ṭabarsī, vol. 2, p. 69.

What is meant by Bada’ in the Imamate of Isma‘il, the son of Imam al-Sadiq (AS)? One of the doubts raised is the issue of Bada’ in relation to the Imamate of Isma‘il, the son of Imam al-Sadiq (AS). In this discussion, we examine the possibility or impossibility of Bada’ occurring in the Imamate of this figure and explain the related points. Reason and transmitted reports clearly emphasize that Bada’ in reports that Allah has conveyed to the people through His prophets and their successors, and which they have announced as unconditional divine messages, is impossible. If a prophet or his successor declares that at a specific time a particular event will certainly occur, this prediction must come true, and no change or Bada’ from Allah will occur regarding such a report. If we wish to explain the rational proof of this matter, we must say: Bada’ in such reports would cause people to lose trust in that prophet and in the reports he gives, and people would call that prophet ignorant and a liar. In such a case, the prophet would lose his position among the people, and the purpose for which Allah sent prophets and appointed Imams would be nullified. Nullifying the divine purpose is reprehensible and impossible for Allah. From the perspective of narrations as well, the occurrence of Bada’ in reports and predictions conveyed by prophets and Imams to the people is impossible. For example, Shaykh al-Kulayni narrates with an authentic chain: Imam al-Baqir (AS) said knowledge is of two kinds: - Hidden knowledge (‘ilm makhzun): knowledge that is in Allah’s treasury and none of the creatures are aware of it. Allah has the discretion in this knowledge to advance, delay, or establish part of it. - Conveyed knowledge: knowledge that Allah has taught to the angels and His prophets. Whatever has been taught in this knowledge will certainly be realized, because Allah neither contradicts Himself nor His angels and prophets.[1] This narration shows that unconditional divine promises conveyed by prophets and Imams are unchangeable and guaranteed to be fulfilled. But regarding hidden divine knowledge, change or delay is possible under Allah’s direct will. If the statements of the Imams (AS) were subject to doubt or non-fulfillment, this would cause people to lose trust in them. In such circumstances, even the acceptance of the Imamate of Imam Musa al-Kazim (AS) would be questioned, because it could be supposed that Bada’ might occur regarding him as well and someone else might be appointed as Imam. This situation would not only damage the system of Imamate but would also nullify the divine purpose, which is impossible for an infallible Imam whose words and actions are based on divine wisdom and infallibility. Moreover, narrations about the Twelve Imams, such as the narration of the Tablet of Jabir reported by Shaykh al-Kulayni in al-Kafi, clearly show that the names and attributes of the Twelve Imams (AS) were determined from the beginning. These narrations emphasize that Imamate is a divine position and the choice of Imam is made by Allah Almighty. Shia believe that just as prophethood is a divine choice in which people have no role, Imamate follows the same principle. In this narration, Jabir ibn ‘Abd Allah al-Ansari reports that during the lifetime of the Prophet (SAW), he saw a green tablet in the hands of Lady Fatima (SA). This tablet contained the names of the Prophet (SAW), Imam ‘Ali (AS), Imam Hasan (AS), Imam Husayn (AS), and the other Twelve Imams (AS), and it was given as a divine gift to the Prophet (SAW) and the Ahl al-Bayt (AS).[2] Given these definitive narrations, accepting the claim that Imam al-Sadiq (AS) explicitly designated Isma‘il as Imam and then his death led to Bada’ is not logical. Recurrent narrations show that the names of the Twelve Imams were determined from the beginning and no change occurred in this matter. Shaykh al-Saduq said regarding this: The Zaydis claimed: “The proof that the claim of the Imamiyya is false is that they believe Ja‘far ibn Muhammad (AS) explicitly designated his son Isma‘il as Imam after him during his lifetime, and when Isma‘il died during his father’s lifetime, he said: ‘Allah did not manifest Bada’ in anything as He did in my son Isma‘il.’ If the report of the designation of Twelve Imams were true, at least Ja‘far ibn Muhammad (AS) would have known it, and his close Shia would have been aware of it, and they would not have made this mistake.” We replied to them: How do you claim that Ja‘far ibn Muhammad (AS) issued a text designating Isma‘il as Imam? What report is that? Who narrated it? Who accepted it? The Zaydis had no answer after that. This narration was fabricated by those who believed in the Imamate of Isma‘il. It has no basis, because the narration of the Twelve Imams has been transmitted by both Shia and Sunni from the Prophet (SAW). As for the statement of Imam al-Sadiq (AS) regarding Isma‘il: “Allah did not manifest Bada’ in anything as He did in Isma‘il,” it means that Allah caused him to die during my lifetime so that it would be clear to everyone that he is not the Imam after me.[3] Conclusion: It has become clear that *Bada’*, in its true meaning, is impossible in reports that Allah has conveyed to the people through prophets and Imams without condition. This not only undermines the infallibility of prophets and Imams but also the divine wisdom and the main purpose of sending guides. The narration of the Tablet of Jabir and other authentic traditions clearly determined the names and attributes of the Twelve Imams from the beginning, showing the definitiveness of the divine designation of the Imamate. Furthermore, a precise analysis proves that the Imamate of Isma‘il was never declared by Imam al-Sadiq (AS), and his death during his father’s lifetime was a clear sign to remove any doubt in this matter. [1] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 147 / Tafsīr al-ʿAyyāshī, al-ʿAyyāshī, Muḥammad ibn Masʿūd, vol. 2, p. 217 / al-Wāfī, al-Fayḍ al-Kāshānī, vol. 1, p. 512 / al-Fuṣūl al-Muhimmah fī Uṣūl al-Aʾimmah, al-Shaykh Ḥurr al-ʿĀmilī, vol. 1, p. 225. [2] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 527 / al-Ghaybah, al-Shaykh al-Ṭūsī, p. 144 / al-Ikhtiṣāṣ, al-Shaykh al-Mufīd, p. 210 / al-Iḥtijāj, al-Ṭabrisī, Abū Manṣūr, vol. 1, p. 67 / ʿUyūn Akhbār al-Riḍā, al-Shaykh al-Ṣadūq, vol. 1, p. 42. [3] . Kamāl al-Dīn wa Tamām al-Niʿmah, al-Shaykh al-Ṣadūq, vol. 1, p. 69.

How is Bada’ described in the Holy Qur’an and the traditions of the Ahl al-Bayt (AS)? Bada’ represents the infinite wisdom of God in erasing or affirming matters according to interests and circumstances. On the other hand, this concept shows that within the system of divine decrees, servants—through their actions—can influence the course of their lives and attain goodness and blessings. Studying and reflecting on this subject not only deepens our understanding of the divine will, but also directs human beings toward hope, supplication, and righteous deeds. Numerous verses and narrations clearly establish the concept of Bada’ regarding God, and the Ahl al-Bayt (AS), relying on these verses, have explained and emphasized this meaning. Among the prominent verses in this regard is the noble verse: “Allah effaces and confirms whatever He wishes and with Him is the Mother Book.”[1] This verse expresses God’s absolute power in changing destinies and bringing about transformations in affairs, while His eternal and flawless knowledge is in no way affected by these changes. The Ahl al-Bayt (AS), by emphasizing this verse, have shown that Bada’ does not mean a change in God’s knowledge, but rather the manifestation and disclosure of matters to His servants. This profound view indicates the perfect harmony between God’s knowledge, wisdom, and will. Al-‘Ayyashi and Fayz Kashani, in their exegesis under this noble verse, state that Imam al-Sadiq (AS) narrated from the Noble Messenger (SAW): A man who maintains kinship ties and has only three years left of his life God, as a reward for this good deed, extends his life to thirty years. Conversely, a servant who severs kinship ties and has thirty-three years remaining God reduces his life to three years or less. After narrating this tradition, Imam al-Sadiq (AS) recited the mentioned verse to show that “effacing and confirming” in decrees is a manifestation of God’s will and wisdom. [2] This narration not only reveals God’s absolute power and authority in changing destinies, but also clarifies the role of human actions—especially moral behaviors such as maintaining kinship ties—in determining fate. Imam al-Ridha (AS), in response to Sulayman al-Marwazi, who believed that God had completed matters and would add nothing further, said with wisdom and strong reasoning: “This belief is the same creed of the Jews.” Then the Imam (AS), using Qur’anic verses, refuted this view. He said: If God adds nothing to affairs, how then did He Himself promise: “Call upon Me, I will answer you”? [3] Is it possible that He promises but does not fulfill? Then he said: How can such a belief be correct, when God has said: “He increases in creation whatever He wills” [4] (Qur’an 35:1), and also: “Allah effaces whatever He wills and confirms whatever He wills, and with Him is the Mother of the Book.” [5]-[6] Imam al-Ridha (AS) clarified through this reasoning that God’s power in changing and transforming affairs is always active, and the belief that God has finished His work and no change or transformation occurs is incorrect. At this point, Sulayman al-Marwazi was silenced and could not respond. Also, the Almighty God says in Surah al-Zumar: “And if the wrongdoers possessed all that is in the earth and the like thereof with it, they would surely offer it as ransom to free themselves from the terrible punishment of the Day of Resurrection. But there will appear to them from Allah that which they had never expected.” [7] (Qur’an 39:47) Shaykh al-Saduq, in his exegesis of this verse, says: This divine statement means that matters will be disclosed to people that they had never expected. If a servant maintains kinship ties, God increases his lifespan; conversely, if he severs kinship ties, his lifespan decreases. Likewise, if a person commits fornication, God reduces his sustenance and lifespan; but if he avoids fornication and chooses chastity, his lifespan and sustenance increase. [8] Shaykh al-Kulayni in al-Kafi and Shaykh al-Saduq in al-Tawhid, both with authentic chains, narrate from Imam al-Sadiq (AS): “God did not send any prophet except that He took a covenant from him regarding three matters: 1. That he confess servitude to God; 2. That he reject false partners and equals; 3. That he acknowledge that God brings forward whatever He wills before its appointed time, and delays whatever He wills.” [9] Also, elsewhere, Shaykh al-Kulayni narrates with an authentic chain: Imam al-Sadiq (AS) said: “No Bada’ has occurred for God except that the matter was already pre sent in divine knowledge before its disclosure.” [10] This statement shows the depth of God’s eternal and absolute knowledge. All apparent changes and transformations referred to as Bada’ were already decreed and clear in divine knowledge. Therefore, Bada’ does not mean ignorance or change in God’s knowledge, but rather a manifestation of His wisdom in disclosing matters that were hidden from His servants. In another narration, Imam al-Ridha (AS), in a dialogue with Sulayman al-Marwazi, the prominent theologian of Khurasan, said: “O Sulayman! Verily, ‘Ali (AS) used to say: Knowledge is of two kinds. One type of knowledge is that which God taught to His angels and prophets. Whatever God taught His angels and prophets will surely come to pass, and there is no contradiction or change in it. Neither God, nor His angels, nor His prophets can be considered mistaken. But there is another type of knowledge that is hidden and preserved with God. He has not made any of His creatures aware of this knowledge. From this knowledge, God brings forward whatever He wills and delays whatever He wills. He effaces whatever He wills and confirms whatever He wills.” [11] Historical examples of Bada’ in the Qur’an and narrations The phenomenon of Bada’ is reported with multiple evidences in religious texts and the history of the Imams. Some of the most important examples are: - Based on verse 98 of Surah Yunus, the disobedience of the people of Yunus led to the descent of divine punishment. Prophet Yunus considered them beyond guidance and left. However, one of their scholars, upon seeing signs of punishment, called the people to repentance. They repented, and the punishment whose signs had appeared was lifted. [12] - In verses 102–107 of Surah al-Saffat, the mission of Prophet Ibrahim to sacrifice his son Isma‘il is mentioned. When both showed complete readiness to obey, it became clear that this command was a test, and the purpose was to measure their submission and obedience. - According to verse 142 of Surah al-A‘raf, Prophet Musa was commanded to leave his people for thirty days and go to the divine appointment to receive the Tablets. Then this period was extended by ten more days, so he remained more than thirty days at the appointed place, so that the Israelites would be tested. [13] - In the lives of the Shi‘a Imams, examples of Bada’ are also observed. Among them are the deaths of Isma‘il, the eldest son of Imam al-Sadiq (AS), [14] and Muhammad, the eldest son of Imam al-Hadi (AS). [15] Some Shi‘a thought Isma‘il would succeed Imam al-Sadiq and Muhammad would succeed Imam al-Hadi. But with their deaths during the lifetimes of their fathers, Bada’ occurred, and it became clear that the next Imams were other sons of those two Imams. Conclusion: Bada’ is a manifestation of God’s infinite wisdom and power, indicating flexibility in decrees through human actions and in response to their needs and supplications. This doctrine, contrary to misunderstandings, does not mean a change in divine knowledge, but rather the clear manifestation of God’s will and wisdom in the system of existence. The emphasis of the Ahl al-Bayt (AS) on this concept calls us to deeper faith and stronger connection with God. Bada’, in addition to reminding us that God’s knowledge and will are beyond human imagination, creates strong motivation for servants to walk the path of piety and righteous deeds, and with hope in divine mercy, to move toward reforming their destiny. [1] . Ra‘d: 39 «یَمْحُوا اللَّهُ ما یَشاءُ وَیُثْبِتُ وَ عِنْدَهُ اُمُّ الْکِتابِ» [2] . Tafsīr al-‘Ayyāshī, al-‘Ayyāshī, Muḥammad ibn Mas‘ūd, vol.2, p.220 / al-Tafsīr al-Ṣāfī, al-Fayḍ al-Kāshānī, Muḥsin, vol.3, p.74. [3] . Ghāfir: 60 «وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ» [4] . Fāṭir: 1 «يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [5] . Ra‘d: 39 «یَمْحُوا اللَّهُ ما یَشاءُ وَیُثْبِتُ وَ عِنْدَهُ اُمُّ الْکِتابِ» [6] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.452. [7] . Zumar: 47 «وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِنْ سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ ۚ وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ» [8] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.336. [9] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.333 / al-Kāfī, al-Shaykh al-Kulaynī, vol.1, p.147. [10] . al-Kāfī, al-Shaykh al-Kulaynī, vol.1, p.148. [11] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.444. [12] . al-Mīzān fī Tafsīr al-Qur’ān, al-‘Allāmah al-Ṭabāṭabā’ī, vol.17, p.166 / Tafsīr Namūnah, Makāram Shīrāzī, Nāṣir, vol.10, p.247. [13] . Tafsīr Namūnah, Makāram Shīrāzī, Nāṣir, vol.10, p.248 / al-Badā’ ‘alā Ḍaw’ al-Kitāb wa-al-Sunnah, al-Subḥānī, al-Shaykh Ja‘far, p.134. [14] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.336. [15] . al-Ghaybah, al-Shaykh al-Ṭūsī, p.200 / Badā’ az naẓar Shī‘ah, Fānī Iṣfahānī, p.159.

What is the Concept and Nature of Bada’? The word Bada’ comes from the root Badu, which in literally means “something becoming apparent or manifest.”[1] Some say that a nomad (Badawi) is called so because when a person lives in a city or village, he is hidden among buildings and society; but when he goes to the desert, he becomes visible in the open space where there is no shade. [2] In terminology, Bada’ means the change of decrees by Allah based on certain events and circumstances under specific conditions and factors. [3] The concept of Bada’ is one of the subjects that illustrates the depth of Allah’s power and wisdom, establishing an inseparable link between human will and divine destiny. This teaching, while revealing Allah’s eternal and absolute knowledge, highlights the role of human actions and behavior in shaping their fate. The way divine decree interacts with human deeds opens a window that deepens our understanding of Allah’s justice and wisdom, and calls man to greater submission and trust in his Lord. Among humans, Bada’ means changing a decision or presenting a new opinion. A person with limited knowledge may make a decision without considering all aspects. Later, during or before acting, he may realize that his decision will harm him and may waste all his effort and resources. Therefore, he changes his decision based on new information and interests that have become clear. It is obvious that the root of this change in decision-making is human limitation in knowledge and awareness. But when it comes to Allah, who is free from all ignorance and has complete knowledge of all past and future events, the human meaning of Bada’ cannot apply to Him. Allah not only knows the benefit and harm of everything, but nothing is hidden from Him. Thus, attributing such Bada’ to Allah equals attributing ignorance to Him, and this belief, according to the consensus of Muslims, is considered disbelief. Shaykh al-Saduq says: “Whoever thinks that Allah learned something today that He did not know yesterday is a disbeliever, and it is obligatory to disassociate from him.” [4] For this reason, in Shia belief, any claim that implies Allah’s ignorance is completely rejected, and such people deserve denial and rejection. The late Mazandarani, in his commentary on al-Kafi, gives a deep and attractive explanation of Bada’. He explains that Allah, from eternity, has known that He will erase certain phenomena at specific times for wise reasons, or if the benefit returns, He will bring them back again at the proper time. He emphasizes that Allah’s knowledge is eternal and absolute, and every change in the world happens with wisdom and based on specific interests. Therefore, anyone who believes that Allah learned something today that He did not know before has committed disbelief, and such a belief is completely rejected by Muslims. Mazandarani points to the great impact of this view on religious beliefs, saying that this interpretation of Bada’ is confirmed by the Ahl al-Bayt (AS) and has many evidences and confirmations from the Qur’an and narrations. Such a belief can have a profound effect on the faith and submission of servants to Allah’s wisdom. [5] Shaykh al-Tusi also provides a precise and comprehensive explanation of Bada’. He interprets the narrations related to Bada’ as meaning that changes in interests may delay the manifestation of an event, but this change never means that something new has appeared to Allah. Shaykh al-Tusi emphasizes that such an interpretation about Allah is completely impossible, because Allah is greater and beyond anything being hidden from Him. He also discusses the issue of trusting divine reports and explains that reports are divided into two categories: • Reports that cannot change: These include matters whose content cannot change, such as Allah’s attributes, past events, or promises of reward to believers. These reports are certain and definite, and no change occurs in them. • Reports that can change: These include reports that may change due to changing interests and conditions, such as predictions about the future. If conditions change, the content of these reports may also change. But if a report is given in a way that indicates its content will not change, then that report is also certain. Shaykh al-Tusi introduces this categorization as the basis for trusting divine reports, emphasizing that unchangeable reports are definite and beyond doubt.[6] The late Shaykh al-Saduq carefully refutes mistaken interpretations of Bada’. He explains that Bada’, contrary to the imagination of the misguided, does not mean Allah’s regret, because such an idea implies deficiency in Allah’s knowledge and power, which is completely rejected. Shaykh al-Saduq clearly states that Bada’ means the manifestation of a matter, not change or regret. He considers Bada’ a decisive response to the Jewish belief that Allah predetermined everything and no change ever occurs. Shaykh al-Saduq rejects this view, saying that Allah has a new command every day: He gives life, causes death, provides sustenance, and does whatever He wills. He gives examples of Bada’, explaining that Allah, in response to a servant’s actions such as maintaining family ties, increases his lifespan. On the other hand, if he cuts family ties or commits sins such as adultery, his lifespan and sustenance are reduced. Likewise, avoiding adultery and choosing chastity leads to increased sustenance and longer life. These explanations show the complete harmony of Bada’ with Allah’s wisdom and power. [7] Ayatollah al-Khoei, in a deep and beautiful statement, writes about the impact of belief in Bada’ on faith: Belief in Bada’ is a clear acknowledgment that the world, in its creation and survival, is under Allah’s power and authority, and His eternal will governs all things. This belief reveals the difference between Allah’s infinite knowledge and the limited knowledge of creatures. The knowledge of creatures, even if they are prophets or their successors, can never encompass the vastness of Allah’s knowledge. Although some of them, with knowledge granted by Allah, may know all possible existents, they are deprived of Allah’s hidden knowledge, which is reserved only for His sacred essence. They do not know Allah’s will regarding the existence or non-existence of something unless Allah decisively informs them. Belief in Bada’ causes the servant to turn completely toward Allah. It drives him to seek from his Lord, through prayer and supplication, the fulfillment of his needs, success in obedience, and protection from sin. But denying Bada’ and accepting the belief that destiny is fixed without exception leads the servant to despair of answered prayers. Because if something is decreed, it will certainly happen, and there is no need for prayer; and if it is decreed otherwise, it will never happen, and prayer will be useless. Such despair prevents the servant from praying and supplicating to Allah, since he sees no benefit in it. This matter also applies to acts of worship and charity, which, according to the sayings of the Imams (AS), increase lifespan, sustenance, and other blessings. This secret is the reason for the special attention of the Ahl al-Bayt (AS) to the concept of Bada’, which is repeatedly emphasized in their narrations. [8] Conclusion: In Shia terminology, Bada’ does not mean a change in Allah’s knowledge, but rather the manifestation of something by Allah that was previously hidden from His servants. This concept shows the interaction between human will and divine destiny, and demonstrates that some decrees can change based on human actions and behavior. Bada’ never means ignorance or regret on Allah’s part, but is a manifestation of His wisdom and absolute power, by which He conditions certain matters on the behavior of His servants. This teaching calls man to prayer, reform of behavior, and greater trust in Allah, playing an important role in deepening faith and responsibility. [1] . al-Mufradāt fī Gharīb al-Qurʾān, al-Rāghib al-Iṣfahānī, p.113. [2] . Muʿjam Maqāyīs al-Lughah, Ibn Fāris, vol.1, p.212. [3] . al-Mīzān fī Tafsīr al-Qurʾān, al-ʿAllāmah al-Ṭabāṭabāʾī, vol.11, p.381. [4] . Kamāl al-Dīn wa Tamām al-Niʿmah, al-Shaykh al-Ṣadūq, vol.1, p.69. [5] . Sharḥ Uṣūl al-Kāfī, al-Māzandarānī, al-Mullā Ṣāliḥ, vol.4, p.246. [6] . al-Ghaybah, al-Shaykh al-Ṭūsī, p.431. [7] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.335. [8] . al-Bayān fī Tafsīr al-Qurʾān, al-Khūʾī, al-Sayyid Abū al-Qāsim, p.391.

What do we know about Imam al-Hassan al-‘Askari's life? Imam al-Hassan al-‘Askari (AS), the eleventh leader of the Imami Shi‘a, was born in the year 232 AH and was martyred in 260 AH. He was the son of Imam al-Hadi (AS) and a noble lady named Salil,[1] she was a freed slave (umm walad), whose name is given as Hudayth. From the Shi‘a perspective, Imam al-‘Askari (AS) is the father of Imam al-Mahdi (AJTF), the final divine proof and the awaited savior. [2] He spent most of his life in the city of Samerra, under the close surveillance of the Abbasid government, in conditions of restriction and strict monitoring. For this reason, he was given the title “al-‘Askari,” derived from the place of his residence. In addition, titles such as “Hadi,” “Naqi,” “Zaki,” “Rafiq,” and “Samit” were also used to describe his moral and spiritual qualities. [3] Imam al-Hassan al-‘Askari (AS), the eleventh Imam of the Shi‘a, had a brother named Ja‘far who, after the Imam’s martyrdom, claimed the Imamate and became known in history as “Ja‘far al-Kadhdhāb.” [4] The Imam spent most of his life under Abbasid surveillance in Samerra and was ultimately martyred at the age of twenty-eight. According to many scholars of the Imami tradition, the cause of his martyrdom was poisoning. [5] The pure body of Imam al-Hassan al-‘Askari (AS) was buried in his personal residence in Samerra after his martyrdom. [6] His lineage continued through a noble lady named Narjis Khātūn, who was the mother of Imam al-Mahdi (AJTF). [7] In his childhood, the Imam was taken to Iraq along with his noble father, Imam al-Hadi (AS), and from that time until the end of his life, he lived in Samerra under the restricted and closely monitored conditions imposed by the Abbasid government. [8] Among the main proofs of Imam al-Hassan al-‘Askari’s (AS) Imamate are the texts and narrations left by the previous Imams, which directly or indirectly point to his Imamate. Imam al-Hadi (AS), his father, explicitly and repeatedly confirmed the Imamate of his son. Likewise, in a narration from Imam al-Rida (AS) addressed to Di‘bil al-Khuzā‘ī, it is stated: “After me, my son Muhammad is the Imam; after him, his son ‘Ali; then the son of ‘Ali, al-Hassan; and after him, the son of al-Hassan, who is the Imam al-Qā’im (AJTF).” [9] In another narration from Imam al-Jawād (AS), it is clearly stated: “The Imam after me is my son ‘Ali; his command is my command, obedience to him is obedience to me, and his word is my word. After him, his son al-Hassan is the Imam; his speech, command, and obedience are all a continuation of his father’s path.” [10] Among the proofs of Imam al-Hassan al-‘Askari’s (AS) Imamate is also the testament made by Imam al-Hadi (AS) in the presence of a group of Shi‘a, thereby providing clear testimony to the Imamate of his son. In one narration, ‘Ali ibn ‘Umar al-Nawfalī relates: “One day I saw Muhammad, another son of Imam al-Hadi (AS), in his house, and I asked the Imam: ‘Is he the Imam after you?’ The Imam replied: ‘No, the Imam and your leader after me is my son al-Hassan.’” [11] The circumstances of Imam al-Hassan al-‘Askari’s (AS) life: Imam al-Hassan al-‘Askari (AS) lived during one of the most turbulent periods of the Abbasid caliphate. In the heavy and oppressive atmosphere of Abbasid rule, Imam al-Hassan al-‘Askari (AS), in order to protect his own life and that of the Shi‘a, managed the affairs of the Shi‘a community secretly and discreetly, observing the principle of taqiyya. His communications with close companions were conducted in complete secrecy. One historical example of this prudence is narrated by Dawūd ibn Aswad, who says: “Imam al-‘Askari (AS) summoned me and gave me a piece of wood, like a doorpost, the size of a palm, and said: ‘Deliver this wood to ‘Umari, one of his special companions.’ On the way, while passing through a street, a water-carrier’s mule blocked the path. The water-carrier shouted for me to move, and I lifted the wood to strike the mule. The wood broke, and I noticed letters hidden inside it at the point of breakage. I immediately concealed them in my sleeve. The water-carrier then loudly cursed me and the Imam.” [12] Muhammad ibn ‘Abd al-‘Azīz al-Balkhī narrates: “One day I was in the street and saw Imam al-Hassan al-‘Askari (AS) leaving his house, heading toward the public hall. Upon seeing him, I thought to cry out: ‘O people, this is the proof of God, recognize him!’ But then I feared that I might be killed for such a cry. When the Imam approached me, he placed his index finger on his lips, signaling that I should remain silent. That night, I saw the Imam in a dream, and he said: ‘In this path, one must either practice secrecy or be ready for martyrdom; therefore, fear God for your own protection.’” [13] Despite all measures of secrecy and taqiyya, the political atmosphere of the time was so harsh and tense that Imam al-Hassan al-‘Askari (AS) was subjected to severe anger and pressure from the Abbasid regime, especially from al-Mu‘tamid. He spent parts of his noble life in prison, and all his actions and communications were regularly reported to the caliph. Nevertheless, at one point, for specific reasons, al-Mu‘tamid ordered his release. [14] One of the most important factors behind this oppressive atmosphere was the widespread rumors and narrations concerning the imminent appearance of the “Imam al-Qā’im” and the “Avenger,” concepts that the Abbasid government considered a serious threat. For this reason, Imam al-‘Askari (AS) ensured the birth of his son, Imam al-Mahdi (AJTF), was carried out in utmost secrecy and protection.[15] Because the birth of Imam al-Mahdi (AJTF) was concealed, after the martyrdom of Imam al-Hassan al-‘Askari (AS), his brother Ja‘far claimed ownership of the inheritance and entered into conflict with the Imam’s close companions. He sought to deny the succession of Imam al-Mahdi (AJTF). This conflict led to Ja‘far being referred to in Shi‘a sources as “Ja‘far al-Kadhdhāb. [1] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 7. [2] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 3, p. 523. [3] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 9. [4] . Al‑Imām al‑Ḥasan al‑ʿAskarī  (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 106. [5] . Aʿlām al‑warā bi aʿlām al‑hudā, al‑Shaykh al‑Ṭabrisī, vol. 2, p. 131. [6] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 313. [7] . Aʿyān al‑Shīʿah, al‑Amīn, al‑Sayyid Muḥsin, vol. 6, p. 217. [8] . Wafayāt al‑Aʿyān, Ibn Khallikān, vol. 2, p. 94. [9] . Al‑Imām al‑Ḥasan al‑ʿAskarī (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 112. [10] . Ibid., p. 112. [11] . Al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 325. [12] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 5, p. 283. [13] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 29. [14] . Ithbāt al‑Waṣīyah, al‑Masʿūdī, ʿAlī ibn al‑Ḥusayn, p. 253. [15] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 336.