Search the Community

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.