Bada: Change in Divine Destiny and Decree

Afzal Sumar

Abstract

The distinctively Shi‘a theological doctrine of bada, discussed in this paper, has
long been the subject of controversy, with Shi‘a Muslim scholars being subjected
to polemical attacks on it by their Sunni Muslim counterparts in theological
debates. There is no doubt that over the centuries this doctrine has undergone a
considerable amount of sophisticated development and finesse at the hands of
Shi‘a theologians as they struggled to defend and justify it, particularly in light of
the theological dilemmas which belief in it causes. In this paper I endeavor to
present the Qur’anic and Hadith based explanations in favor of the doctrine as
argued by past and contemporary Shi‘a scholars, in particular the hadith based
hermeneutics of the late contemporary Shi‘a jurist Sayyid al-Khui (d. 1992 C.E.) as
he tried to formulate a coherent theological concept of it.

INTRODUCTION AND DEFINITION

The word bada means to “appear”, as described by the famous lexicographer Ibn
Manzur, and he gives an example of this meaning, “as when one says, ‘there
appeared to me in this matter (bada li) a different opinion.”1 Most Muslim
scholars agree with this meaning. Other meanings have also been suggested;
however all of them share the same connotation as the meaning “to appear”. For
example it has also been defined as “emergence”,2 “to become manifest”, “to seem
good”,3 or to mean “occurrence”, which is how Shaykh Tusi defines it.4 Sayyid Al-
Khui writes that “the meaning of bada is derived from ibda (bringing about) – that
is izhar (disclosing, manifesting a reality).5

This word has been used in the Qur’an six times6 and as M. J. McDermott very
interestingly points out, that the one to whom the new information “appears” or
“becomes manifest” in these verses where the word bada is used is never Allah!7

1
M. Ayoub, “Divine Pre-ordination and Human Hope: A Study of the Concept of Bada in Imami
Shi‘i Tradition”, in Journal of the American Oriental Society CVI, (1986), 624.
2
I. Goldziher, “Bada” in Encyclopaedia of Islam (2001) (CD ROM).
3
M. J. McDermott, The Theology of Shaykh Mufid (Beirut: Dar al-Mashriq Editors, 1978), 329.
4
A. Sachedina, Islamic Messianism (Albany: SUNY Press, 1981), 155.
5
A. Al-Khui, The Prolegomena to the Quran (Qum: Ansariyan Publications, 2000), 259.
6
Though its derived verb forms have been used many times.
7
Qur’an, 45:33, 6:28, 39:47, 39:48, 12:35, and 60:4.

1
Thus we may say that bada means a disclosure of new information not known
before which leads to a change in opinion.

This concept poses no problem when used in relation to ordinary human beings,
for ordinary people do not possess knowledge of the unseen or infinite knowledge
and therefore new information “appears” to them as it unfolds, however this
concept (which has been used to explain the non-occurrence of prophesied events)
creates a lot of problems when used in relation to Allah and the knowledge of
infallible beings. This issue has been controversial in the past exactly because
traditions exist in which the concept has been used in relation to Allah where the
contents of the tradition seem to imply a change taking place in the knowledge of
Allah, such as the tradition attributed to Imam Sadiq (A) where he says, “nothing
ever occurred anew to Allah (ma bada lillahi abada) like what occurred to Him in
the case of my son [or ancestor] Ishmael…”,8 or the tradition reported by Abu
Basir wherein he relates that the sixth Imam told him how Allah ordered the
Prophet to turn away from the Quraysh9 for He intended to punish the
inhabitants of the earth, “ but then it appeared otherwise to Him (bada lillah) and
mercy came down…”,10 or the tradition reported in Sunni literature of how Allah
wished to test the bald man, the leper, and the blind man: “it so appeared to Allah
(bada lillah) that He should inflict a trial upon three men…”11

The problem is that;

A) If this concept is used in relation to Allah to mean that new information

occurs to him then it implies a deficiency in the infinite knowledge of Allah
which is unacceptable in light of Muslim theology, however if the concept of bada
is rejected, in the sense that no new information is possible to occur in the world
of creation as no change occurs, thereby implying the complete predestination of
the acts of men, then it nullifies the significance and positive effects of
supplication, repentance, and free-will which can bring about changes in the lives
and destinies of men and which also inspire hope. It also implies a limitation to
the power of Allah meaning that once He decrees something then He has no
power to change it for nothing new occurs, an issue for which the Jews were
heavily criticised. The Qur’an says in chapter al-Maidah, verse 64, “The Jews say,
‘the hand of Allah is tied’, shackled shall be their hands...His hands are wide
outstretched.” Moreover a host of Qur’anic verses state that Allah is continuously
creating and changing things in this world.12 Also scores of traditions exist in
Muslim literature which encourage “the giving of charity, doing of good to
parents and performing pious acts for such deeds change misfortune into good
fortune, prolong life and prevent bad death.”13 Or the tradition reported from
Imam Baqir (A) where he says that respecting the ties of kinship purifies wealth,

8
The Theology of Shaykh Mufid, 335.
9
Qur’an, 51:54.
10
Divine Pre-ordination and Human Hope, 629.
11
Divine Pre-ordination and Human Hope, 624.
12
Quran, 2:106, 55:29, 6:2, 37:102-107, 21:84 and many more.
13
J. Subhani, Doctrines of Shi‘a Islam (Iran: Imam Sadeq Institute, 2003), 161.

2
protects against adversity, renders one’s reckoning easy, and pushes death further
away.14 All these verses and traditions clearly say that Allah continuously carries
out changes, but do all these verses and traditions mean that when a person prays
to Allah or seeks his forgiveness or spends in charity then that these events “occur”
anew to Allah due to which He lengthens life or bestows benefit?!

B) Furthermore if this concept is applied to the knowledge of the infallibles to

mean that their knowledge of the unseen can undergo a change then it puts to
doubt their divine status and their claim to being in contact with Allah.

How does one reconcile the dichotomy in (A) and how does one explain the
problem mentioned in (B)? Fortunately the Imams from the family of the Prophet
have explained and clarified this theological dilemma for us.

THE CRUCIAL ARGUEMENT

To understand and solve this problem we shall examine three types of knowledge.

1) First is the knowledge that belongs to Allah exclusively which He does not share
with anyone. This is known variously as al-lawh al-mahfud (the Preserved Tablet)
ummul kitab (the Mother of the Book), as well as ilm makhzun (Preserved
knowledge). This is the infinite knowledge of Allah. Certainly bada does not occur
in this knowledge, rather bada or “new knowledge” ensues from this infinite
knowledge as explained by the Imams. Imam Sadiq (A) says,

Allah possesses two kinds of knowledge. Knowledge that is guarded about

which no one knows except Him. From this knowledge originates al-bada and
secondly knowledge that He has taught to His angels, messengers and
Prophets and which we know.15

Imam Rida (A) said to Sulayman al-Marwazi,

It has been related from my father that he heard his father say ‘Allah
possesses two kinds of knowledge, one is the guarded, hidden knowledge
known to no one except Him. From that comes al-bada. The other is the
kind which He has taught His angels and Prophets...’.16

2) Second is the knowledge that Allah reveals to His angels and Prophets. The
contents of this knowledge are definitely going to pass and therefore entertain no
change. The difference between this knowledge and the first one is that while bada
originates from the former, no bada originates from the latter.17 This knowledge is
known as al-qada al-mahtum.

14
Doctrines of Shi‘i Islam, 161.
15
The Prolegomena to the Quran, 256.
16
Ibid.
17
Ibid.

3
Imam Rida (A) told Sulayman al-Marwazi,

Ali (as) used to say “Knowledge is of two kinds. Knowledge that God has
taught His angels and Prophets, and what He taught His angels and
Prophets will occur. He shall not belie Himself or His angels or His
Prophets. And knowledge that is hidden with Him, of which He informed
none of His creatures. He shall cause to pass that of it which He wills, and
hold back that which He wills, and effaces of it what He wills, and confirm
what He wills.”18

The above two types of knowledge are the ones described in the Encyclopaedia of
Islam in the article entitled “Bada” by Ignaz Goldziher.

3) The third type of knowledge is that which is communicated by Allah to His

angels and prophets but which is conditional as far as the knowledge of the angels
and the prophets is concerned. It is conditional because of the fact that Allah
discloses that information only partially while the complete knowledge is with
Him. This type of knowledge is known as al-qada al-mawquf19 or lawh mahw wa
ithbat20 (the Tablet of Erasure and Confirmation).

So Abdullah ibn Maskan reports from Imam Baqir, Imam Sadiq and Imam Kazim
(A) in connection with the explanation of the verse; “Therein every wise bidding is
determined as a bidding from Us.” (Qur’an 44: 4):

This means that God predetermines everything whether truthful or false,

and all that will happen that year, and it is for Him to will it or change it.
He hastens what He wills and delays what He wills in matters connected
with preordained death, sustenance, calamities, accidents and illnesses,
increasing them or decreasing them as He wills....21

It is reported from both the first Imam as well as the fourth Imam that they said
(in the words of Imam Ali (A) “But for one verse in the Qur’an, I would have
related to you all that has occurred, is occurring and is bound to occur until the
Day of Judgement. And that verse is this, ‘Allah effaces and establishes what He
wills...’ [13:39].”22

Examples abound in the Qur’an regarding this third type of knowledge where
partial information is revealed to the Prophets and then the rest of the
information is revealed subsequently to complete the picture (so to speak.)

18
The Prolegomena to the Quran, 256.
19
Ibid., 257.
20
S. S. A. Rizvi, The Justice of God, 4th ed. (Tanzania: Bilal Muslim Mission of Tanzania, 1992),
47.
21
The Prolegomena to the Quran, 257.
22
Ibid.

4
An example is the case of the Prophet Moses and the story of his receiving the
Torah. He was asked to go to Mount Sinai and fast for thirty nights in preparation
for receiving the Torah. On the thirtieth day he brushed his teeth in preparation
for meeting Allah, however Allah, disapproving his act of brushing the teeth asked
him to fast for ten more days. Obviously Allah in His Infinite knowledge knew
that Moses would come after brushing his teeth and would be asked to fast for ten
more days, but Moses did not know this for he did not possess the complete
knowledge. Therefore the change occurred in Moses’s knowledge not in the
knowledge of Allah. Bada therefore ensued from Allah and took place in Moses’s
knowledge.23

Regarding this episode narrated in the Qur’an, when Allah refers to His own
knowledge He describes the whole period of forty nights together;

“When We made an appointment with Moses for forty nights then you
[Israelites] took the image of the calf for your Allah after he left you and
thus you transgressed.” (Qur’an 2:51)

And when He refers to Moses’s knowledge He mentions thirty days and ten days
separately.

“And We made an appointment with Moses for thirty nights; and We

completed it with ten more, thus was completed the term of His Lord forty
nights.” (Qur’an 7:142)

The reason why Allah caused bada to occur (or the reason why He disclosed partial
knowledge) was to test the faith of the Israelite, which left the worship of Allah
and followed the Samiri and started worshipping the calf just because Moses was
delayed for some days. “Said Allah to Moses, ‘Verily We have tested thy people in
thy absence and the Samiri had led them astray’...” (Qur’an 20: 85-88)

Similar is the case of the dream which Prophet Abraham saw where he was
commanded to slaughter his son Ishmael as a test; Abraham passed the test with
flying colours. It was only partial future knowledge that was shown to Abraham
when he saw himself slaughtering his son, for the complete picture was withheld
from him where instead of Ishmael a sheep was killed.24

The Prophet of Islam we are told, predicted the death of a Jewish man by means of
snake bite. But this was averted because the man had two cakes, one of which he
ate and the other he fed to a poor man. The Prophet commented, “Charity averts
an evil death of a man from a man.”25

23
The Justice of God, 52.
24
Ibid., 50-53.
25
Divine Pre-ordination and Human Hope, 631.

5
Further to the traditions stated above, examples can be found from the lives of the
Imams. Amr bin Humq reports;

I went to visit the Commander of the Faithful when he was struck on the
head. At that he told me, “O Amr I will be leaving you all.” Then he added,
“In the year seventy there will descend a calamity...” I said, “...would there
be comfort after the year seventy?” He replied, “Yes, O Amr! Indeed after
calamity there is comfort.” And then he went on to mention the verse
“Allah effaces...”26

Later a disciple of the fifth imam, Abu Hamza al-Thumali recalled this tradition
and said “seventy years have passed and yet the Shi‘as have not yet seen the
prosperity.” The Imam replied, “Allah had previously ordained a time for this
matter, in the seventieth year. But when Hussein was killed, Allah’s wrath raged
against the inhabitants of the earth. He therefore delayed it for one hundred and
forty years. We then informed you about it, but you proclaimed it abroad and
removed the veil of secrecy. Thus, Allah has delayed it indefinitely and did not
inform us of its time.” The Imam then recited, “Allah effaces and confirms
whatever He wills...”27

After having had considered the three different types of knowledge it is clear that
bada does not take place in Allah’s knowledge, rather it emanates from His
infinite knowledge and that bada only takes place in the knowledge of the
creatures of Allah. New knowledge only “appears” to the creatures of Allah who
have finite knowledge. Unfortunately Goldziher neither mentions nor explains
this third type of knowledge or decree.

Imam Sadiq (A) said:

He who asserts that Allah the Mighty and Glorious does something new
which He did not know before – from him I disassociate myself. And he
who asserts that Allah after doing something repents concerning it – then
he, in our opinion is a denier of Allah the Great.28

Mansur bin Hazin one of the disciples of the sixth Imam asked him, “Is there
anything today which was not in Allah’s knowledge yesterday?” The Imam
answered, “No, Allah shall disgrace anyone who says such a thing.” The man asked
further, “Do you then consider that anything that was or will be till the day of
judgement is in Allah’s knowledge?” “Yes, before He created creation,” replied the
Imam.29

26
The Prolegomena to the Quran, 260.
27
Divine Pre-ordination and Human Hope, 631.
28
Shaikh Saduq (Ibn Babwayh), A Shi’ite Creed, trans. Asaf. A. A. Fyzee (Iran: WOFIS, 1982), 41.
29
Divine Pre-ordination and Human Hope, 628.

6
And the sixth Imam said “Nothing appears otherwise to Allah (ma bada lillahi fi
shayin) but that it was in His knowledge before it so appeared to Him.”.30

Indeed even the changes that take place as a result of the free-will of men are
known to Allah though He does not coerce them. And so in a tradition attributed
to the sixth imam it is argued that even the prayers of the man of faith which may
serve to alter divine decree, are themselves recorded in the Mother of the Book and
decreed for him.31

These teachings of the Imams very cleverly preserve the notion of the omniscience
of Allah and at the same time it gives a place to human free-will to determine his
destiny by either doing good acts like repenting, being charitable, maintaining
kinship, and supplicating, or doing the opposite and spoiling his destiny. Because
future destinies can be changed through bada, which means a new appearance in
the knowledge of the angels responsible for the acts of men as well as the
knowledge of prophets and men, however the actions of men carried out through
free-will are entirely known to Allah though He does not coerce them. By being
able to bring forward or delay events (which actually means disclosing the
requisite information or not disclosing them, or disclosing them partially) the
omnipotence of Allah is also preserved.

Two benefits of bada can be listed. Firstly, it helps in the test of individuals as in
the case of the Prophets Abraham and Ishmael, and the case of the Israelites.
Secondly, it gives hope to the servants of Allah regarding their future. As the
angels and the prophets can never be sure that the plan of events as told to them is
final, they constantly seek the guidance from Allah. The Prophet of Islam was
advised to pray: “O My Lord increase me in knowledge.” (Qur’an 20: 114).32

Specifically with regard to the problem mentioned in (B), one needs to understand
that the prophets, imams and the angels are after all creatures of Allah, not
independent of Him, rather dependent on Him for their knowledge. He may
choose to disclose the full information or not. The fact that their knowledge can
be increased and decreased proves that they do not share in the Godhead rather it
is a sign of their being created.

As for the traditions which speak of bada occurring to Allah (bada lillah), these
may be understood in light of the tradition quoted above where the sixth Imam
says that “nothing appears otherwise to Allah (ma bada lillahi shayin) but that it
was in His knowledge before it so appeared to Him.” This explanation seems the
best to me. Taking into account also the observation made by McDermott that the
word “bada” when used in the Qur’an has never been applied to Allah’s
knowledge, which accords with the Imam’s teachings, it would be futile to
consider any other meaning.

30
Ibid., 627.
31
Ibid., 630.
32
The Justice of God, 54-55.

7
But one may also consider the explanation offered by Shaykh Tusi which is
ingenious by any standards! He first says that bada means “zahara” – to become
manifest. Then he says,

The Arabs say, “A good deed occurred to so and so (bada li fulan)..... just as
they say “these things appeared from so and so (bada min fulan), making
the “lam” stand in its place. So the meaning of the Imamites saying, - bada
li-llahi fi kadha- is…. - Ãahara minhu- appeared from Him.” 33

What Shaykh Tusi is trying to say is that bada li llahi fi kadha – should actually be
read as bada min allahi fi kadha, thereby meaning that bada did not occur to Allah
rather bada occurred from Allah.

Before I conclude this essay, a short note on the historical origins of this concept
will not be out of place. It is maintained that the first person to introduce this
idea of bada was Mukhtar or Abdullah ibn Nawf who belonged to Mukhtar’s
movement. This doctrine then became a part of the Shi‘a Kaysaniyyah. The report
goes that when Mukhtar had to fight the superior forces of Musab bin Zubayr, he
(or Abdullah ibn Nawf) announced that Allah had revealed to him that victory
was certain to occur in his favour. However when the alleged prediction proved
false by his defeat, he (or Abdullah ibn Nawf) said, referring to Chapter 13, verse
39, that something had intervened (bada lahu) which had made Allah change his
mind.34 Though the explanation put forward by Mukhtar was politically
motivated to save face, and while the wording does suggest a change taking place
in the knowledge of Allah due to a new circumstance which Allah allegedly knew
not previously, the verse of the Qur’an invoked to explain this change was
certainly correct, as we see that Ali (A) also used this verse to show that changes in
the future can take place, though while Mukhtar used this verse to mean a change
in the knowledge of Allah, Ali (A) used it to mean a potential change in the
knowledge of the unseen of the Imams.

CONCLUSION
In the end when all is said and done, an impartial researcher will have to admit
that bada is not a purely Shi‘a concept rather it is a universal Muslim concept as
the traditions cited above prove, for we have traditions implying this concept in
Sunni hadith literature too.35 Indeed the concept of bada is akin to the doctrine of
naskh (abrogation of legislation) which is recognised by the Sunnis.
As Sayyid al-Damad wrote in the eleventh century hijra, “al-bada is to creation as
al-naskh is to law. As commandments and religious laws are abrogated, creation
can also be changed.”36

33
A Shi‘ite Creed, 337.
34
Encyclopaedia of Islam
35
Divine Pre-ordination and Human Hope, 632.
36
H. Musawi, H. S, Atiyyah, The Shia: Their Origins and Beliefs (Beirut: Al-Ghadir Centre for
Islamic Studies, 1996), 81.

8
However I agree with Dr Mahmud Ayub who goes a step further and says that
bada is not even a purely Islamic concept rather it is a universal religious concept
to which all those religious traditions lay claim to which teach that man possesses
free-will and can change his destiny if he so wishes. As he writes, “It is an
expression of hope for those who pray, ‘forgive us our trespasses’ and ‘guide us on
the right path,’ that Allah will answer their prayers. It is an affirmation of faith
that ‘Allah’s will be done on earth’ as it is done in the rest of His vast creation. It
has been a source of solace for the pious in times of trouble and an impetus for
the believers to live better lives before Allah and with their fellow human beings.”37

37
Divine Pre-ordination and Human Hope, 632.

9
10