BADA' AND NASKH

[Taqavi]

What are the Similarities and Differences between the Concepts of "Bada'" and "Naskh"?

 

Islamic thought is rich with concepts that aim to present a more precise picture of the Divine Will to human beings, expressed in a scientific and philosophical manner. Among these, the two concepts of Bada’ and Naskh hold a special place in theological and jurisprudential discussions. Each, with its unique features and applications, is a manifestation of Allah’s absolute knowledge and power. Interpreting these two concepts not only helps in better understanding the nature of legislative and existential laws, but also strengthens faith and recognition of Divine wisdom in individual and social life.

Now let us examine the similarities and differences between these two concepts:

Similarity

Bada’ refers to changes in existential decrees which are only observable to us in appearance, not in religious rulings. Allah Almighty, based on the existing conditions of a human being, records his destiny in the Tablet of Decrees. However, this destiny is not fixed. For example, if a person engages in good deeds such as maintaining family ties or helping the needy, Allah changes his decree and assigns him a better destiny.[1] The important point is that Allah has complete knowledge of all these changes from the very beginning. Thus, these changes do not stem from ignorance; they are only unknown to human beings, and there is no deficiency in Divine knowledge. This is the point of similarity between Bada’ and Naskh, since both involve changes in Divine decrees, and these changes have been known to Allah from the outset, without ignorance or regret on His part.

Difference

Based on the explanations provided, it can be concluded that Naskh and Bada’ both express the gradual manifestation of the Divine Will to human beings, but each operates in a different domain. Naskh refers to changes in legislative rulings, such as the change of the qibla mentioned in jurisprudential and exegetical sources. In such cases, a ruling may initially be considered permanent, but later it is abrogated by the Prophet (SAW) and replaced with another ruling. This process in fact represents a kind of Bada’ within the framework of legislation, but conventionally in the realm of Shari‘a the term Naskh is used.

On the other hand, Bada’ refers to changes in existential matters, such as changes in human lifespan. Unlike Naskh, these changes occur in the realm of natural laws and individual destiny. In both cases, these changes are signs of Allah’s absolute knowledge and infinite power, which He has known from the very beginning. [2]

Among prominent Shi‘a scholars, figures such as the late Kashif al-Ghita’, [3] Shaykh al-Saduq, [4] and Allama al-Muzaffar[5] have presented these two terms as parallel and synonymous concepts. For example, Allama al-Sanad states: Bada’ in terminology has several meanings, including the manifestation of something from Allah to one of His servants after it had been hidden from them; meaning that Allah reveals a matter or ruling based on the servant’s interest. Bada’ is also used in a sense synonymous with Naskh, such that Bada’ is considered a kind of existential abrogation. [6]

Conclusion

From examining the similarities and differences between Bada’ and Naskh, it can be concluded that both clearly represent the gradual manifestation of the Divine Will, but they operate in different contexts and domains. Bada’ signifies changes in existential decrees, while Naskh pertains to changes in legislative rulings. These changes, whether in the realm of creation or legislation, are not only signs of Allah’s infinite power, but also testify to His absolute wisdom and knowledge. The efforts of Islamic scholars in explaining these concepts demonstrate the depth and beauty of religious thought and the necessity of studying them carefully to attain a more comprehensive understanding of the Divine Will.

 

 

 

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[1] . Bihār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 4, p. 121.

[2] . Yeksad o Hashtād Porsesh o Pāsokh (One hundred and eighty questions and answers), Makārem‑e Shīrāzī, Nāser, p. 109.

[3] . Aṣl al‑Shīʿah wa Uṣūluhā, Kāshif al‑Ghithāʾ, al‑Shaykh Muḥammad Ḥusayn, p. 314.

[4] . al‑Tawḥīd, al‑Shaykh al‑Ṣadūq, p. 335.

[5] . ʿAqāʾid al‑Imāmiyyah, al‑Muẓaffar, al‑Shaykh Muḥammad‑Riḍā, p. 50.

[6] . al‑Tawḥīd fī al‑Mashhad al‑Ḥusaynī wa Inʿikāsuh ʿalā Khāriṭat Masʾūliyyāt al‑ʿAṣr al‑Rāhin, al‑Sand, al‑Shaykh Muḥammad, p. 27.