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In the Name of God بسم الله
Thaqalyn

The Concept Of Bada'

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I've been browsing and I'm struggling to understand the concept of bada, and we've got some narrations in al Kafi highlighting the significance of it,

 

Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from al-Hajjal from Abu Is`haq Tha`laba from Zurara b. A`yan from one of the two عليهما السلام.

 
He said: There is no [act of] worshiping of Allah like bada’.

And in the narration of ibn Abi `Umayr from Hisham b. Salim from Abu `Abdillah عليه السلام: There is no glorification of Allah like bada’. (al-Kafi, Volume 1, hadith 360)

Allamah al Majlisi: (sahih) (صحيح) from Mir'at ul Uqul.

 

 

 

Could someone explain this is in simple terms, then in a little bit of detail, with an example as this would help me and others struggling to understand.

 

 

 

Thanks in advance.

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(bismillah)

 

(salam)

 

For Allah, the Most Holy, the Most High, there is al- Bada’ (new manifesto) in whatever He knows when He wants and in the will to measure things.
 
When the decree is issued to allow it to happen then there is no al-Bada’. Thus, the knowledge of the object of knowledge is before it comes into existence.
 
The wish for the object of wishing is before its substance. The will in what is willed is before it is established.
 
The measuring of these objects of knowledge is before their details and before their reaching the stage of being manifested in their substance and time.
 
The decree to allow it to happen is decisive in the acts with the body and what is perceived with the senses of the colored having smells and weight and measurement and things walking, crawling and creeping on earth of man, Jinn, birds, beasts and others that are comprehended with the senses.
 
Al-Bada’ happens with Allah in the matters that have no substance. When substance and the understood meaning appear then there is no al-Bada’.
 
Allah does whatever He wants. With knowledge He knew things before their coming into existence. With the wish He recognized their qualities and their limits.
 
He invented them before they became manifest. With the will He distinguished them in their colors and qualities. With measurement He measured their sustenance and made their beginning and end.
 
With the decree He made public for people their places and guided them thereto. With allowing them to happen He explained the reasons and made the affairs public.
 
This is how the planning and measuring of the Most Majestic, the All-knowing is.
 
[al-Kafi v.1, h.375]
 
(wasalam)
Edited by Hazyn

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Akhī, although I value your input, I still am not fully aware of the basic concept. May I request that you or another brother could just tell me simply and bluntly, then I will be able to look at the details with confidence and gain a decent understanding.

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(bismillah)

 

Akhī, although I value your input, I still am not fully aware of the basic concept. May I request that you or another brother could just tell me simply and bluntly, then I will be able to look at the details with confidence and gain a decent understanding.

 

(salam)

 

http://en.wikipedia.org/wiki/Bada'

 

(wasalam)

Edited by Hazyn

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Badaa is the belief that Allah is able to change your fate/destiny because of your deeds. The belief is summed up in this verse " Allah eliminates what He wills or confirms, and with Him is the Mother of the Book." 

Jews used to believe that Allah created the universe, set its rules then quitted the administration of this universe and left it to the natural laws to play it all.

The Jews have said, 'God's hand is fettered.' Fettered are their hands, and they are cursed for what they have said. Nay, but His hands are outspread; He expends how He will.

There are a number of accepted and well known examples of Badaa. Charity effect is one of the simplest, charity is believed to wards off the bad events of future. Visiting relatives also is another well known example as it is believed to prolong your life from your previously destined age.

 

Badaa is claimed to be a Jewish belief by Sunnis. Sunnis accuse Shia of believing that Allah don't know what will happen although they -sunnis- believe that deeds affect the human future. It is mostly a semantic pointless debate.

And We shall assuredly try you until We know those of you who struggle and are steadfast, and try your tidings.

 

This verse above, if taken literally, can mean that Allah don't know what will happen until He tries us?.

 

To understand it fully, you should look into the tafsir of umm alkitab, laylatul qadr and the concept of Allah knowledge as explained by Ahlulbayt.

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بسم الله الرحمن الرحيم
السلام عليكم
 

Akhī, although I value your input, I still am not fully aware of the basic concept. May I request that you or another brother could just tell me simply and bluntly, then I will be able to look at the details with confidence and gain a decent understanding.

 

Though this is a really basic example, however, when it was told to me it really helped me understand it.

 

Take for example a hypothetical situation where the Imam tells you, "Tonight, Thaqalayn, you will die." That night you go home and don't die, and come to the Imam the next day and ask him "You said I would die, however, I'm still alive, what happened?" The Imam asks you, "What happened that evening?" You say, "A poor man came to me and asked for food and I gave it to him." The Imam replies "Allah then increased the span of your life due to the act of Sadaqa."

 

It is important to note that what you thought of written decree was changed, but Allah knew what would happen and just changed it, this action was not unknown to him but unknown to everyone else. An example of Bada' is from the Hadith which can by found in Shaykh Al-Saduq's Al-Tawhid:

 

ما بدا لله بداء كما بدا له في إسماعيل ابني يقول : ما ظهر لله أمرٌ كما ظهر له في إسماعيل ابني ، إذ اخترمه ( أي أماته ) قبلي ، ليُعلم بذلك أنه ليس بإمام بعدي 

 

Rough Translation: Allah did not cause anything to be changed like he changed for me son Isma'il, he was saying: "Allah did not cause change in his affairs like he did for the change of my son Isma'il, when he caused him to die before me, so that people know by that that he is not the Imam after me."

 

Al-Tawhid, Bab Al-Bada', page 336 hadith 10

 

Allah knew Isma'il would be taken before Imam Al-Sadiq (as), however, the people did not, so Allah changed the affair (meaning what was written) enacting Bada'.

 

Allah does not do Bada' from Jahl (ignorance), it's Haram to say he didn't know or he changed it on regret, as it states in the hadith:

 

قال الصادق عليه السلام : ( من زعم أن الله تعالى بدا له في شئ بداء ندامة فهو عندنا كافر بالله العظيم )
 
Al-Sadiq (as): Whoever alleges that Allah the high changed something changing on regret, so he is to us a great disbeliever of Allah.

 

And Allah knows best.

 

والسلام

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Bismillah

 

When i was looking into the subject a year or two ago, and when referring to the ahadith in al-Kaafi only confused me further, i was fortunate enough to find a scholar who guided me to a few articles on the subject. 

 

I will attach one here, and inshallah mention the names of the others. 

 

Bada.doc

 

The other is 'Bada' by M Ayoub.

 

Shaykh Misbah Yazdi (hz) has also attempted to discuss it in his book 'Theological Instructions', but i remember that wasn't to clear for me - but still i would recommend you check it out. 

 

The discussions on Bada a little more complicated then stated by the posts here (although the posts are good in their own respect), and there is actually a really good explanation behind how God can be worshiped through the concept of bada' (making it an `ibadah excelling over some others). If i find it, inshallah i will post it here (i don't want to explain it in my own words because i feel i have forgotten parts, so that may affect the quality of the explanation). 

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Salamun alaikum

Shia and all righteous Muslims believe in Bedâ and accept it.  But BADÂ in relation to Allah is not in the sense of changing decision because if we say so, it would mean ascribing ignorance (Jahl) to Him.  The true meaning  of BADÂ is EXPOSING after HIDING. That is to say that Allah knew from the very beginning that Mosa bin Ja'afar would be the Imam after his father and Allah knew that He would introduce him as the next Imam. Allah knew that initially the Imamat (leadership) of Ismael would be raised and He would expose the truth as per expedience ( Yamhullaha ma yashaa wa yosbet … Allah makes to pass away and establishes what He pleases And with Him is the basis of the Book) but the people did not know that. So Allah exposed (unveiled) the thing that was hidden to them i.e. the Imamat of Hazrat Mosa bin Ja'afar. In any case, what the Ismaelites say about the Imamat of an individual other than Mosa bin Ja'afar is untrue because Hazrat Mosa had been appointed as the Imam after him  by God and he had also been introduced as the Imam by his father and by the Holy Prophet – peace be upon him and his family.

Edited by Jawid Akbari

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