BADA' IN THE QUR'AN AND THE TRADITIONS

[Taqavi]

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.

 

 

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[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.