Allah-azwj is Wise and Does whatever He-azwj Likes – without being unjust. Here, we review the concept of ‘Badā’’ in the light of Holy Verses of Quran and Ahadith of Masomeen-asws.
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْكِتَابِ {39}
Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ اللَّهِ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ
Mohammed Bin Ismail, from Al Fazl Bin Shazaqn, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,
‘I heard Abu Ja’far-asws saying: ‘The Knowledge is of (two types of) knowledge – A Knowledge Treasured with Allah-azwj, not having Notified to anyone from His-azwj creatures, and a Knowledge He-azwj Taught His-azwj Angels, and His-azwj Rasools-as.
فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ سَيَكُونُ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ .
So, as for what He-azwj Taught His-azwj Angels and His-azwj Rasools-as, so it is going to happen. Neither did He-azwj Lie Himself-azwj, nor did His-azwj Angels, nor did His-azwj Rasools-as.
And the Knowledge which is Treasured with Him-azwj, He-azwj Brings forwards from it whatever He-azwj so Desires to, and Delays from it whatever He-azwj so Desires to, and He-azwj Affirms whatever He-azwj so Desires to’.[1]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَ خِصَالٍ الْإِقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ .
Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Mohammed Bin Muslim,
Abu Abdullah-asws has said: ‘Allah-azwj did not Send a Prophet-as until He-azwj Took three characteristics to be upon him-as – The acknowledgement to Him-azwj of His-azwj Lordship, and Keeping away from the idols, and that Allah-azwj Brings forwards whatever He-azwj so Desires to, and Delays whatever He-azwj so Desires to’.[2]
The Concept of Badā’
Hence the concept of Badā’, which is moving forward or delaying matters as per change of decision (Badā’) by Allah-azwj. It is important to understand that Allah-azwj never breaks promises (see Appendix I) but applies Badā’ but why Allah-azwj would Apply Badā’? It’s, basic purpose is to test the state of the hearts of people – so that believers are separated from non-believers.
When 10 Days were added during the Time of Prophet Musa-as
وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً ۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ {142}
And We Appointed thirty nights for Musa and Completed it with ten (more), so the complete time with his Lord was of forty nights. And Musa said to his brother Haroun: ‘Be my Caliph among my people and be righteous, and do not follow the way of the mischief makers’ [7:142]
There was a trial for the followers of Prophet Musa-as, whether they will remain patient or disbelieve! So most of them disbelieved, see for example, the following Hadith:
عن الفضيل بن يسار، عن أبي جعفر (عليه السلام)، قال: «إن موسى لما خرج وافدا إلى ربه واعدهم ثلاثين يوما، فلما زاد الله على الثلاثين عشرا قال قومه: أخلفنا موسى. فصنعوا ما صنعوا».
From Al Fazeyl Bin Yasaar, from,
Abu Ja’far-asws having said: ‘Musa-as, when he-as went out to his-as Lord-azwj, promised them (his people) thirty days. So when Allah-azwj Increased thirty by ten, his-as people said, ‘Musa-as has left us behind (abandoned us)!’ So they made what they made’.[3]
Allah-azwj’s Wisdom behind the change in the length of appointment was only known afterwards, wherein the people took to disbelief:
وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ {51}
And when We Promised Musa forty nights, then you took the calf from after it and you were unjust. [2:51]
The change from thirty nights to forty nights do not reflect a change in Allah-azwj‘s Knowledge, but only a change in the knowledge that Moses possessed. See, for example a Hadith:
قَالَ الْإِمَامُ ع: كَانَ مُوسَى بْنُ عِمْرَانَ ع يَقُولُ لِبَنِي إِسْرَائِيلَ: إِذَا فَرَّجَ اللَّهُ عَنْكُمْ وَ أَهْلَكَ أَعْدَاءَكُمْ- آتِيكُمْ بِكِتَابٍ مِنْ رَبِّكُمْ، يَشْتَمِلُ عَلَى أَوَامِرِهِ وَ نَوَاهِيهِ وَ مَوَاعِظِهِ وَ عِبَرِهِ وَ أَمْثَالِهِ.
The Imam (Hassan Al-Askari-asws) said: ‘It was so that Musa-as Bin Imran-as was saying to the Children of Israel: ‘When Allah-azwj has Relieves from you and Destroyed your enemies, I-as shall come to you with a Book from your Lord-azwj including His-azwj Commands and His-azwj Prohibition, and His-azwj Exhortations, and His-azwj Lessons, and His-azwj Examples’.
فَلَمَّا فَرَّجَ اللَّهُ تَعَالَى عَنْهُمْ، أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَأْتِيَ لِلْمِيعَادِ، وَ يَصُومَ ثَلَاثِينَ يَوْماً عِنْدَ أَصْلِ الْجَبَلِ، وَ ظَنَّ مُوسَى أَنَّهُ بَعْدَ ذَلِكَ يُعْطِيهِ الْكِتَابَ.
So when Allah-azwj had relieved from them, Allah-azwj Mighty and Majestic Commanded him-as that he-as should come to the appointed (time and place), and he-as should Fast for thirty days at the base of the mountain, and Musa-as thought that after that, He-azwj would Give him-as the Book.
فَصَامَ مُوسَى ثَلَاثِينَ يَوْماً [عِنْدَ أَصْلِ الْجَبَلِ] فَلَمَّا كَانَ فِي آخِرِ الْأَيَّامِ اسْتَاكَ قَبْلَ الْفِطْرِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ [إِلَيْهِ] يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ خُلُوفَ فَمِ الصَّائِمِ أَطْيَبُ عِنْدِي مِنْ رِيحِ الْمِسْكِ صُمْ عَشْراً أُخَرَ وَ لَا تَسْتَكْ عِنْدَ الْإِفْطَارِ. فَفَعَلَ ذَلِكَ مُوسَى ع.
So Musa-as Fasted for thirty days, at the base of the mountain. So when it was during the last of the days, he-as brushed his-as teeth before the breaking of the Fast. So Allah-azwj Mighty and Majestic Revealed unto him-as: “O Musa-as! But, do you-as not know that the breath of the mouth of a fasting one is more aromatic in My-azwj Presence than the smell of musk? Fast for another ten days, and do not brush your-as teeth during the breaking of the Fast”. So, Musa-as did that.
وَ كَانَ وَعَدَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعْطِيَهُ الْكِتَابَ بَعْدَ أَرْبَعِينَ لَيْلَةً، فَأَعْطَاهُ إِيَّاهُ. فَجَاءَ السَّامِرِيُّ فَشَبَّهَ عَلَى مُسْتَضْعَفِي بَنِي إِسْرَائِيلَ.
And Allah-azwj Mighty and Majestic has Promised that He-azwj would Give him-as the Book after forty nights, so He-azwj Gave it to him-as.
So Al-Samiri came and caused doubts upon the weak ones of the Children of Israel” (an extract).[4]
During the life of Rasool Allah-saww
The Muslim’s initially faced Jerusalem during their prayers, up until 17 months after the Hijra. Thereafter, Rasool Allah-saww was commanded to change the direction of prayers (Qiblah) towards the Ka‘bah (in Makka). The wisdom behind the change was also mentioned in the Quran:
سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {142}
The fools among the people will be saying: ‘What has turned them away from their Qiblah which they were upon?’ Say: ‘For Allah is the East and the West; He Guides the one He so Desires to, to the Straight Path’ [2:142]
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَىٰ عَقِبَيْهِ …{143}
And We did not Make the Qiblah which you were upon except for Us to Know who follows the Rasool from the one turns upon his heels (from Eman) [2:143]
The change once again reflects only a difference in the knowledge of Human beings.
Badā’ with respect to Imāmate
Here the Eman of the followers of Ahl Al-Bayt-asws was tested by the death of Ismail Ibn Jafar-asws (the elder son of 6th Imam).
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ ( عليه السلام ) بَعْدَ مَا مَضَى ابْنُهُ أَبُو جَعْفَرٍ وَ إِنِّي لَأُفَكِّرُ فِي نَفْسِي أُرِيدُ أَنْ أَقُولَ كَأَنَّهُمَا أَعْنِي أَبَا جَعْفَرٍ وَ أَبَا مُحَمَّدٍ فِي هَذَا الْوَقْتِ كَأَبِي الْحَسَنِ مُوسَى وَ إِسْمَاعِيلَ ابْنَيْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) وَ إِنَّ قِصَّتَهُمَا كَقِصَّتِهِمَا إِذْ كَانَ أَبُو مُحَمَّدٍ الْمُرْجَى بَعْدَ أَبِي جَعْفَرٍ ( عليه السلام )
Ali Bin Mohammed, from Is’haq Bin Mohammed, from Abu Hashim Al Ja’fary who said,
‘I was in the presence of Abu Al-Hassan-asws (10th Imam) after the passing away of his-asws son Abu Ja’far (Al-Syed Mohammed)[5], and I was thinking within myself intending that I should be saying, ‘It is as if these two, meaning Abu Ja’far and Abu Muhammad-asws (11th Imam), at this time, are like Abu Al-Hassan Musa-asws (7th Imam) and Ismail, the two sons of Ja’far-asws Bin Muhammad-asws and that both their stories are like both their stories, whether it would be Abu Muhammad-asws as the appointee after Abu Ja’far-asws.
فَأَقْبَلَ عَلَيَّ أَبُو الْحَسَنِ قَبْلَ أَنْ أَنْطِقَ فَقَالَ نَعَمْ يَا أَبَا هَاشِمٍ بَدَا لِلَّهِ فِي أَبِي مُحَمَّدٍ بَعْدَ أَبِي جَعْفَرٍ ( عليه السلام ) مَا لَمْ يَكُنْ يُعْرَفُ لَهُ كَمَا بَدَا لَهُ فِي مُوسَى بَعْدَ مُضِيِّ إِسْمَاعِيلَ مَا كَشَفَ بِهِ عَنْ حَالِهِ وَ هُوَ كَمَا حَدَّثَتْكَ نَفْسُكَ وَ إِنْ كَرِهَ الْمُبْطِلُونَ وَ أَبُو مُحَمَّدٍ ابْنِي الْخَلَفُ مِنْ بَعْدِي عِنْدَهُ عِلْمُ مَا يُحْتَاجُ إِلَيْهِ وَ مَعَهُ آلَةُ الْإِمَامَةِ .
So Abu Al-Hassan-asws turned towards me before I could speak, and he-asws said: ‘Yes, O Abu Hashim! There is a Change in Allah-azwj’s Decision regarding Abu Mohammed being after Abu Ja’far-asws what did not happen to be a recognition for him, just as there was a Change in Allah-azwj’s Decision for Him-azwj regarding Musa-as after the passing away of Ismail, what was uncovered with it from his state, and it is just as you narrated to yourself, and even though the falsifiers may dislike it. And it would be Abu Muhammad-asws, my-asws son-asws, as the Caliph after me-asws. With him-asws is the knowledge of whatever is needed to, and with him-asws are the Signs of the Imamate’.[6]
Here, in the above Hadith, the Badā’ seems to be in earlier recall of the elders sons of the 6th and 10th Imam-asws, however, the Ismailis[7] did not agree with it and insisted that Ismail-as was their 6th Imam (as they don’t count Imam Hassan-asws as permanent Imam). We have compiled separate replies on their beliefs, see
http://hubeali.com/articles/Ismailis_Allegations_against_12ImamiShias_OurReply.pdf
http://hubeali.com/articles/Ismailis_Allegations_against_12ImamiShias_OurReply-II.pdf
Further Ahadith on Badā’ from Al-Kafi, are presented in Appendix II.
Appendix I: Keeping the promises
إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ {111}
Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, being a binding Promise upon Him in the Torah, and the Evangel and the Quran; and who would be more loyal with his promise than Allah? Therefore receive glad tidings with your sale, which you have sold for, and that, it is the mighty achievement [9:111]
خَالِدِينَ فِيهَا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {9}
Abiding eternally therein, being a True Promise of Allah, and He is the Mighty, the Wise [31:9]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عِدَةُ الْمُؤْمِنِ أَخَاهُ نَذْرٌ لَا كَفَّارَةَ لَهُ فَمَنْ أَخْلَفَ فَبِخُلْفِ اللَّهِ بَدَأَ وَ لِمَقْتِهِ تَعَرَّضَ وَ ذَلِكَ قَوْلُهُ يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘A promise of the Momin to his brother is a vow with no expiation for it. So the one who breaks, so he has opposed Allah-azwj Initiating to His-azwj Detestation he has been exposed, and these are His-azwj Words [61:2] O you who believe! Why do you say that which you do not do? [61:3] It is most Hateful to Allah that you should say that which you do not do’.[8]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَفِ إِذَا وَعَدَ .
Ali, from his father, from Ibn Abu Umeyr, from Shuayb Al Aqarquqy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who was a believer in Allah-azwj and the Last Day, so let him fulfil when he promises’.[9]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُهُ يَقُولُ وَ نَاسٌ يَسْأَلُونَهُ يَقُولُونَ الْأَرْزَاقُ تُقَسَّمُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ قَالَ فَقَالَ لَا وَ اللَّهِ مَا ذَاكَ إِلَّا فِي لَيْلَةِ تِسْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ فَإِنَّ فِي لَيْلَةِ تِسْعَ عَشْرَةَ يَلْتَقِي الْجَمْعَانِ وَ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ وَ فِي لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ يُمْضَى مَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ وَ هِيَ لَيْلَةُ الْقَدْرِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
Mohammed Bin Yahya, from Mohammed Bin Ahmad, from Mohammed Bin Isa, from Abu Abdullah Al Momin, from Is’haq Bin Ammar who said,
‘I heard him-asws saying, and the people were saying that the livelihoods are distributed during the night of the middle of Shaban, so he-asws said: ‘No, by Allah-azwj! That is not except during the night of the 19th of a Month of Ramazan, and 21st, and 23rd. So, during the night of the 19th the two parties meet; and during the night of the 21st, every wise affair is Made to be distinct; and during the night of the 23rd whatever Allah-azwj has Intended, gets accomplished, and it is the Night of Pre-destination of which Allah-azwj Mighty and Majestic has Said it is better than a thousand months’.
قَالَ قُلْتُ مَا مَعْنَى قَوْلِهِ يَلْتَقِي الْجَمْعَانِ قَالَ يَجْمَعُ اللَّهُ فِيهَا مَا أَرَادَ مِنْ تَقْدِيمِهِ وَ تَأْخِيرِهِ وَ إِرَادَتِهِ وَ قَضَائِهِ
He (the narrator) said, ‘I said, ‘What is the Meaning of His-azwj Worlds [8:41] the day on which the two parties meet?’ He-asws said: ‘Allah-azwj Gathers therein whatever He-azwj so Intends from its Bringing forward, and its Delaying, and His-azwj intention, and His-azwj Judgement’.
قَالَ قُلْتُ فَمَا مَعْنَى يُمْضِيهِ فِي ثَلَاثٍ وَ عِشْرِينَ قَالَ إِنَّهُ يَفْرُقُهُ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ يَكُونُ لَهُ فِيهِ الْبَدَاءُ فَإِذَا كَانَتْ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ أَمْضَاهُ فَيَكُونُ مِنَ الْمَحْتُومِ الَّذِي لَا يَبْدُو لَهُ فِيهِ تَبَارَكَ وَ تَعَالَى .
He (the narrator) said, ‘I said, ‘So what is the meaning of ‘It gets accomplished during the 23rd?’ He-asws said: ‘It is Made to be distinct during the night of the 21st, and there happens to be the Change with regards to it. So when it is the night of the 23rd, it gets accomplished, so it happens to be from the inevitable, there be no change for it from the Blessed and High’.[10]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ (عليه السلام) أَنَّهُمَا قَالَا إِنَّ النَّاسَ لَمَّا كَذَّبُوا بِرَسُولِ اللَّهِ (صلى الله عليه وآله) هَمَّ اللَّهُ تَبَارَكَ وَ تَعَالَى بِهَلَاكِ أَهْلِ الْأَرْضِ إِلَّا عَلِيّاً فَمَا سِوَاهُ بِقَوْلِهِ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ ثُمَّ بَدَا لَهُ فَرَحِمَ الْمُؤْمِنِينَ ثُمَّ قَالَ لِنَبِيِّهِ (صلى الله عليه وآله) وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ.
And by this chain, from Abaan, from Abu Baseer, who has said:
Abu Ja’far-asws and Abu Abdullah-asws, that the two of them-asws said: ‘When the people belied the Rasool-saww Allah-azwj, Allah-azwj Blessed and High Decided to Destroy the people of the earth except for Ali-asws and no one else by His-azwj Statement: “[51:54] Then turn your back upon them for you are not to blame”. Then Changed it for them so He-azwj was Merciful to the Believers. Then He-azwj Said to His-azwj Prophet-saww: “[51:55] And continue to remind, for surely the reminder profits the believers”.[11]
Appendix II: Additional Ahadith on Badā’ (الْبَدَاءِ)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْءٍ مِثْلِ الْبَدَاءِ
Mohammed Bin Yahya, from Ahmad Bin Ahmad Mohammed Bin Isa, from Al Hajjal, from Abu Is’haq Sa’alba, from Zurara Bin Ayn,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj has not been worshipped by anything like The Changing of Allah-azwj’s Decision (الْبَدَاءِ)’.
وَ فِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا عُظِّمَ اللَّهُ بِمِثْلِ الْبَدَاءِ .
And in another report of Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws (having said): ‘Allah-azwj has not been revered with the likes of The Changing of Allah-azwj’s Decision (الْبَدَاءِ)’.[12]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي هَذِهِ الْآيَةِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ قَالَ فَقَالَ وَ هَلْ يُمْحَى إِلَّا مَا كَانَ ثَابِتاً وَ هَلْ يُثْبَتُ إِلَّا مَا لَمْ يَكُنْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Bin Al Bakhtary and someone else,
Abu Abdullah-asws has said regarding this Verse [13:39] Allah Obliterates whatever He so Desires to and Establishes: ‘And does He-azwj Obliterate except what was (previously) Established, and does He-azwj Establish except what had not occurred?[13]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ قَالَ هُمَا أَجَلَانِ أَجَلٌ مَحْتُومٌ وَ أَجَلٌ مَوْقُوفٌ .
Mohammed Bin Yahya, from Ahmad Bin Mohammed, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Humran,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [6:2] then He Decreed a term; and there is a term Named with Him. He-asws said: ‘These are two terms – A Determined term and a suspended term’.[14]
وَ بِهَذَا الْإِسْنَادِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مِنَ الْأُمُورِ أُمُورٌ مَوْقُوفَةٌ عِنْدَ اللَّهِ يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهَا مَا يَشَاءُ .
And, by this chain, from Hammad, from Rabie, from Al Fuzayl who said,
‘I heard Abu Ja’far-asws saying: ‘From the matters is a matter suspended in the Presence of Allah-azwj. He-azwj Brings forward from these whatever He-azwj so Desires to, and Delays from these whatever He-azwj so Desires to’.[15]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لَا يَعْلَمُهُ إِلَّا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ فَنَحْنُ نَعْلَمُهُ .
A number of our companions, from Ahmad Bin Mohammed Bin Isa, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer, and Wuheyb Bin Hafs, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘For Allah-azwj there are two (types of) Knowledge – a Knowledge Concealed, Treasured, none know it except for Him-azwj. From that is the occurrence of the Changing of Allah-azwj’s Decision; and a Knowledge Taught to His-azwj Angels and His-azwj Rasools-as, and His-azwj Prophets. So we-asws know it’.[16]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَدَا لِلَّهِ فِي شَيْءٍ إِلَّا كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يَبْدُوَ لَهُ .
Mohammed Bin Yahya, from Ahmad Bin Mohammed, from Al Husayn Bin Saeed, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj did not Change (His-azwj Decision) regarding anything except that it was always in His-azwj Knowledge before that He-azwj would be Changing it’.[17]
عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ الْجُهَنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَمْ يَبْدُ لَهُ مِنْ جَهْلٍ .
From him, from Ahmad, from Al Hassan Bin Ali Bin Fazzal, from Dawood Bin Farqad, from Amro Bin Usman Al Juhny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj, (His-azwj Decision) does not change for Him-azwj due to ignorance’.[18]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَكُونُ الْيَوْمَ شَيْءٌ لَمْ يَكُنْ فِي عِلْمِ اللَّهِ بِالْأَمْسِ قَالَ لَا مَنْ قَالَ هَذَا فَأَخْزَاهُ اللَّهُ قُلْتُ أَ رَأَيْتَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ فِي عِلْمِ اللَّهِ قَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ .
Ali Bin Ibrahim, from Mohammed Bin Isa, from Yunus, from Mansour Bin Hazim who said,
‘I asked Abu Abdullah-asws, ‘Would something happen today which did not happen to be in the Knowledge of Allah-azwj yesterday?’ He-asws said: ‘No. The one who says this, so Allah-azwj would Disgrace him’. I said, ‘What is your-asws view of what has happened, and what is going to happen up to the Day of Judgment. Isn’t it in the Knowledge of Allah-azwj?’ He-asws said: ‘But, (even) before He-azwj Created the creatures’.[19]
عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ عَلِمَ النَّاسُ مَا فِي الْقَوْلِ بِالْبَدَاءِ مِنَ الْأَجْرِ مَا فَتَرُوا عَنِ الْكَلَامِ فِيهِ .
Ali Bin Mohammed, from Yunus, from Malik Al Juhny who said,
‘I heard Abu Abdullah-asws saying: ‘If the people knew what Recompense would be in the speech with The Changing of Allah-azwj’s Decision (الْبَدَاءِ), they would not languish from the speaking with regards to it’.[20]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ أَخِي يَحْيَى عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لِلَّهِ بِخَمْسِ خِصَالٍ بِالْبَدَاءِ وَ الْمَشِيئَةِ وَ السُّجُودِ وَ الْعُبُودِيَّةِ وَ الطَّاعَةِ .
A number of our companions, from Ahmad Bin Mohammed Bin Khalid, from one of our companions, from Mohammed Bin Amro Al Kufy, a brother of Yahya, from Murazim Bin Hakeym who said,
‘I heard Abu Abdullah-asws saying: ‘No Prophet-saww was Granted Prophet-hood at all until he-as acknowledged to Allah-azwj with five characteristics – The Changing of Allah-azwj’s Decision (الْبَدَاءِ), and the Desire, and the Prostrations, and the servitude, and the obedience’.[21]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ جَهْمِ بْنِ أَبِي جَهْمَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخْبَرَ مُحَمَّداً ( صلى الله عليه وآله ) بِمَا كَانَ مُنْذُ كَانَتِ الدُّنْيَا وَ بِمَا يَكُونُ إِلَى انْقِضَاءِ الدُّنْيَا وَ أَخْبَرَهُ بِالْمَحْتُومِ مِنْ ذَلِكَ وَ اسْتَثْنَى عَلَيْهِ فِيمَا سِوَاهُ .
And by this chain, from Ahmad Bin Mohammed, from Ja’far Bin Mohammed, from Yunus, from Jahm Bin Abu Jahma, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Informed Muhammad-saww with whatever had happened since the coming into being of the world, and with whatever was going to happen up to the expiry of the world, and Informed him-saww with the Ordained (matters) from that, and Excluded upon him-saww with regards to what was besides it’.[22]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لِلَّهِ بِالْبَدَاءِ .
Ali Bin Ibrahim, from his father, from al Rayyan Bin Al Salt who said,
‘I heard Al-Reza-asws saying: ‘Allah-azwj did not Send a Prophet-as at all except with the Prohibition of the wine and that he-as acknowledges to Allah-azwj with the Changing of Allah-azwj’s Decision (الْبَدَاءِ)’.[23]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ سُئِلَ الْعَالِمُ ( عليه السلام ) كَيْفَ عِلْمُ اللَّهِ قَالَ عَلِمَ وَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ أَمْضَى فَأَمْضَى مَا قَضَى وَ قَضَى مَا قَدَّرَ وَ قَدَّرَ مَا أَرَادَ فَبِعِلْمِهِ كَانَتِ الْمَشِيئَةُ وَ بِمَشِيئَتِهِ كَانَتِ الْإِرَادَةُ وَ بِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَ بِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَ بِقَضَائِهِ كَانَ الْإِمْضَاءُ
Al Husayn Bin Mohammed, from Moalla Bin Mohammed who said,
‘The Knowledgeable one-asws was asked, ‘How does Allah-azwj Know?’ He-asws said: ‘He-azwj Knows, and Desires, and Intends, and Determines, and Ordains, and Accomplishes. So He-azwj Accomplishes what He-azwj Ordains, and Ordains what He-azwj Determines, and Determines what He-azwj Intends. So, in His-azwj Knowledge was the Desire, and in His-azwj Desire was the Intention, and in His-azwj Intention was the Pre-Determination, and in His-azwj Pre-determination was the Ordainment, and in His-azwj Ordainment was the Accomplishment.
وَ الْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيئَةِ وَ الْمَشِيئَةُ ثَانِيَةٌ وَ الْإِرَادَةُ ثَالِثَةٌ وَ التَّقْدِيرُ وَاقِعٌ عَلَى الْقَضَاءِ بِالْإِمْضَاءِ
And the Knowledge was precedent upon the Desire, and the Desire is second, and the Intention is third, and the Pre-determination occurs upon the Ordainment by the Accomplishment.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى الْبَدَاءُ فِيمَا عَلِمَ مَتَى شَاءَ وَ فِيمَا أَرَادَ لِتَقْدِيرِ الْأَشْيَاءِ فَإِذَا وَقَعَ الْقَضَاءُ بِالْإِمْضَاءِ فَلَا بَدَاءَ فَالْعِلْمُ فِي الْمَعْلُومِ قَبْلَ كَوْنِهِ وَ الْمَشِيئَةُ فِي الْمُنْشَإِ قَبْلَ عَيْنِهِ وَ الْإِرَادَةُ فِي الْمُرَادِ قَبْلَ قِيَامِهِ وَ التَّقْدِيرُ لِهَذِهِ الْمَعْلُومَاتِ قَبْلَ تَفْصِيلِهَا وَ تَوْصِيلِهَا عِيَاناً وَ وَقْتاً
Thus, for Allah-azwj Blessed and High is the Change of Allah-azwj’s Decision (الْبَدَاءُ) with regards to what He-azwj Knows when He-azwj Desires. Regarding what He-azwj Intends for the Pre-determination of the things, so there is no Change in the Decision. Thus the knowledge regarding the known is before its coming into being, and the Desire regarding the desired is before its reality, and the Intention regarding the intended is before its establishment, and the Determination of these information is before it detail and it’s arriving into visibility and time.
وَ الْقَضَاءُ بِالْإِمْضَاءِ هُوَ الْمُبْرَمُ مِنَ الْمَفْعُولَاتِ ذَوَاتِ الْأَجْسَامِ الْمُدْرَكَاتِ بِالْحَوَاسِّ مِنْ ذَوِي لَوْنٍ وَ رِيحٍ وَ وَزْنٍ وَ كَيْلٍ وَ مَا دَبَّ وَ دَرَجَ مِنْ إِنْسٍ وَ جِنٍّ وَ طَيْرٍ وَ سِبَاعٍ وَ غَيْرِ ذَلِكَ مِمَّا يُدْرَكُ بِالْحَوَاسِّ
And the Ordainment is by the Accomplishment, the conclusion from the deeds with the embodiments which can be felt by the sensory perception from the ones with the colours, and smell, and weight, and measurement, and what creeps and crawls from the humans, and Jinn, and birds, and wild animals and other than that from what can be felt by the sensory perceptions.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى فِيهِ الْبَدَاءُ مِمَّا لَا عَيْنَ لَهُ فَإِذَا وَقَعَ الْعَيْنُ الْمَفْهُومُ الْمُدْرَكُ فَلَا بَدَاءَ وَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
So, for the Blessed and High there is the Change of Decision (الْبَدَاءُ) in it from what there is no physical reality to it. So when the physical reality occurs, the concept of the sensed, so there is no Change of Decision (الْبَدَاءُ), and Allah-azwj Does whatever He-azwj so Desires to.
فَبِالْعِلْمِ عَلِمَ الْأَشْيَاءَ قَبْلَ كَوْنِهَا وَ بِالْمَشِيئَةِ عَرَّفَ صِفَاتِهَا وَ حُدُودَهَا وَ أَنْشَأَهَا قَبْلَ إِظْهَارِهَا وَ بِالْإِرَادَةِ مَيَّزَ أَنْفُسَهَا فِي أَلْوَانِهَا وَ صِفَاتِهَا وَ بِالتَّقْدِيرِ قَدَّرَ أَقْوَاتَهَا وَ عَرَّفَ أَوَّلَهَا وَ آخِرَهَا وَ بِالْقَضَاءِ أَبَانَ لِلنَّاسِ أَمَاكِنَهَا وَ دَلَّهُمْ عَلَيْهَا وَ بِالْإِمْضَاءِ شَرَحَ عِلَلَهَا وَ أَبَانَ أَمْرَهَا
So by the Knowledge, the things are known before their coming into being; and by the Desire are recognised their qualities, and their limits, and He-azwj Established these before their manifestations; and by the Intention He-azwj Distinguished their selves with regards to their colours and their qualities; and by the Determination Measured out their strengths, and Recognised their beginnings, and their endings; and by the Ordainment, He-azwj Clarified to the people of their places and Indicated upon these; and by the Accomplishment, Explained their reasons, and Clarified their matters.
وَ ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ .
And that is the Determination of the Mighty, the Wise.[24]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ قَالَ حَدَّثَنِي مُنْذِرُ بْنُ مُحَمَّدِ بْنِ قَابُوسَ عَنْ مَنْصُورِ بْنِ السِّنْدِيِّ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَالِكٍ الْجُهَنِيِّ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَوَجَدْتُهُ مُتَفَكِّراً يَنْكُتُ فِي الْأَرْضِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لِي أَرَاكَ مُتَفَكِّراً تَنْكُتُ فِي الْأَرْضِ أَ رَغْبَةً مِنْكَ فِيهَا
Ali Bin Mohammed, from Abdullah Bin Mohammed Bin Khalid who said, ‘Munzir Bin Mohammed Bin Qabous narrated to me, from Mansour Bin Al Sindy, from Abu Dawood Al Mustariq, from Sa’alba Bin Maymoun, from Malik Al Juhny, from Al Haris Bin Al Mugheira, from Al Asbagh Bin Nubata who said,
‘I went over to Amir Al-Momineen-asws, and I found him-asws pondering, making markings in the ground. So I said, ‘O Amir Al-Momineen-asws! What is the matter I see you-asws pondering, making markings in the ground? Is there a desire from you-asws with regards to it?’
فَقَالَ لَا وَ اللَّهِ مَا رَغِبْتُ فِيهَا وَ لَا فِي الدُّنْيَا يَوْماً قَطُّ وَ لَكِنِّي فَكَّرْتُ فِي مَوْلُودٍ يَكُونُ مِنْ ظَهْرِي الْحَادِيَ عَشَرَ مِنْ وُلْدِي هُوَ الْمَهْدِيُّ الَّذِي يَمْلَأُ الْأَرْضَ عَدْلًا وَ قِسْطاً كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً تَكُونُ لَهُ غَيْبَةٌ وَ حَيْرَةٌ يَضِلُّ فِيهَا أَقْوَامٌ وَ يَهْتَدِي فِيهَا آخَرُونَ
So he-asws said: ‘No, by Allah-azwj! I-asws have not desired with regards to it nor regarding the world even for a day, at all! But, I-asws am thinking regarding the birth, which would occur from my-asws back, the eleventh from my-asws sons-asws. He-asws is the Mahdi who would fill the earth with justice and equity just as it was filled with tyranny and injustice. An absence (Occultation) would occur for him-asws and confusion wherein groups of people would stray, and others would be Guided during it’.
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَمْ تَكُونُ الْحَيْرَةُ وَ الْغَيْبَةُ قَالَ سِتَّةَ أَيَّامٍ أَوْ سِتَّةَ أَشْهُرٍ أَوْ سِتَّ سِنِينَ
So I said, ‘O Amir Al-Momineen-asws! And how much would the confusion and the Occultation happen to be?’ He-asws said: ‘(It could be) six days, or six months, or six years’.
فَقُلْتُ وَ إِنَّ هَذَا لَكَائِنٌ فَقَالَ نَعَمْ كَمَا أَنَّهُ مَخْلُوقٌ وَ أَنَّى لَكَ بِهَذَا الْأَمْرِ يَا أَصْبَغُ أُولَئِكَ خِيَارُ هَذِهِ الْأُمَّةِ مَعَ خِيَارِ أَبْرَارِ هَذِهِ الْعِتْرَةِ
So I said, ‘And this would be happening?’ So he-asws said: ‘Yes, just as he-asws would be Created, and in what way is for you with this matter? O Asbagh! They (The Momineen of that time) would be the best of this community along with the best of the righteous ones of this family-asws’.
فَقُلْتُ ثُمَّ مَا يَكُونُ بَعْدَ ذَلِكَ فَقَالَ ثُمَّ يَفْعَلُ اللَّهُ مَا يَشَاءُ فَإِنَّ لَهُ بَدَاءَاتٍ وَ إِرَادَاتٍ وَ غَايَاتٍ وَ نِهَايَاتِ .
So I said, ‘Then what would happen after that?’ So he-asws said: ‘Then Allah-azwj would do whatever He-azwj so Desires, for there are Changes of Decisions for Him-azwj, and the Intentions, and purposes and end results’.[25]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُقَرِّنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَبْدَ الْمُطَّلِبِ أَوَّلُ مَنْ قَالَ بِالْبَدَاءِ يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ عَلَيْهِ بَهَاءُ الْمُلُوكِ وَ سِيمَاءُ الْأَنْبِيَاءِ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Abdul Rahman Al Asamma, from Al Haysam Bin Waqid, from Muqarran,
(It has been narrated) from Abu Abdullah-asws having said: ‘Abdul Muttalib-asws was the first one who said (believed) in Al-Bada’a (Change of Allah-azwj’s Decision). He-asws would be Resurrected on the Day of Judgment as one community. Upon him-saww would be the majesty of the kings and a mark of the Prophets-as’.[26]
[1] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 6
[2] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 3
[3] تفسير العيّاشي 2: 26/ 71.
[4] Tafseer Imam Hassan Al Askariasws – S 122
[5] Abu Ja‘far Muhammadasws ibn Abu Al-Hassanasws (10th Imam), is the eldest son of the Abu Al-Hassanasws (10th Imam). He died before his father (230/845 – 252/866). His shrine is near Balad (near Baghdad) and the place is now known as Al-Syed Muhammadas.
[6] Al Kafi V 1 – The Book Of Divine Authority CH 75 H 10
[7] A Muslim sect which believe in Imam Jafar Sadiqasws and then his son Ismailas as the next imam.
[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 1
[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 2
[10] Al Kafi – V 4 – The Book of Fasts Ch 69 H 8
[11] Al Kafi V 8, H. 14526
[12] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 1
[13] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 2
[14] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 4
[15] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 7
[16] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 8
[17] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 9
[18] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 10
[19] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 11
[20] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 12
[21] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 13
[22] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 14
[23] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 15
[24] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 16
[25] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 7
[26] Al Kafi V 1 – The Book Of Divine Authority CH 111 H 23