BADA' IN THE IMAMATE OF ISMA'IL, THE SON OF IMAM AL-SADIQ (AS)

[Taqavi]

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.

 

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[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.