THE CONCEPT OF BADA'

[Taqavi]

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.

 

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[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.