DIVINE DECREE AND DESTINY (QADA' WA QADAR) AND BADA'

[Taqavi]

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.

 

 

 

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[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»