Bada'

In Twelver Shi'ism, ( ) means change in a divine decree in response to new circumstances. A textbook example of in Twelver sources is the death of Isma'il, the eldest son of the Shia imam Ja'far al-Sadiq ( ). Isma'il was probably the expected or even the designated successor but he predeceased his father, who is said to have used the occasion to teach his followers about . Rather than an arbitrary change, refers to advancement or postponement in an act of creation without altering the overall divine design. More specifically, often occurs when a divine decree on some matter is suspended until the autonomous decision of the creation occurs. For instance, believing in repentance ( ) and praying for a better destiny are said to be impossible without believing in . As another example, the reappearance of Muhammad al-Mahdi, the eschatological figure in Twelver Shi'ism, is said to have been postponed multiple times because of human acts. Not all divine decrees are subject to change, however, as some are thought to be definitely ordained, such as the eventual reappearance of al-Mahdi (but not its exact time). It is similarly said that some apocalyptic signs of his reappearance are inevitable but the rest may be canceled.

In Twelver Shi'ism, ( ) means change in a divine decree in response to new circumstances. A textbook example of in Twelver sources is the death of Isma'il, the eldest son of the Shia imam Ja'far al-Sadiq ( ). Isma'il was probably the expected or even the designated successor but he predeceased his father, who is said to have used the occasion to teach his followers about . Rather than an arbitrary change, refers to advancement or postponement in an act of creation without altering the overall divine design. More specifically, often occurs when a divine decree on some matter is suspended until the autonomous decision of the creation occurs. For instance, believing in repentance ( ) and praying for a better destiny are said to be impossible without believing in . As another example, the reappearance of Muhammad al-Mahdi, the eschatological figure in Twelver Shi'ism, is said to have been postponed multiple times because of human acts. Not all divine decrees are subject to change, however, as some are thought to be definitely ordained, such as the eventual reappearance of al-Mahdi (but not its exact time). It is similarly said that some apocalyptic signs of his reappearance are inevitable but the rest may be canceled. == History== Belief in might have first appeared among the Kaysanites, a now-extinct Shia sect, who followed Ali ibn Abi Talib ( ), the first Shia imam, and some of his descendants, particularly his son, Muhammad ibn al-Hanafiyya ( ). Mukhtar al-Thaqafi ( ), who revolted in support of Ibn al-Hanafiyya, reportedly attributed his defeat in 686 687 to a change in his destiny. later emerged among Imami Shias, the predecessors of Twelvers. The theological details of it were developed especially by the Shia imam Muhammad al-Baqir ( ). Initially, might have referred to changes in divine decrees in response to human acts, such as prolonging one's life through certain prayers. It was later extended (to its current scope) probably in the wake of the succession crisis that ensued al-Sadiq's death. was later studied by the likes of Ibn Babawayh ( ), al-Shaykh al-Mufid ( ), and al-Shaykh al-Tusi ( ), all of whom were prominent Twelver scholars. Then gradually lost its significance in Twelver thought, until the Safavid era, when the topic was treated by the likes of Mir Damad ( ) and Mulla Sadra ( ), two leading Twelver theologians of that period. == Quran and Islamic tradition== Quranic evidence cited in support of includes the sparing of Isma'il from being sacrificed in verses 37:101 107, sparing of Jonah’s people from divine wrath in verse 10:98, and prolonging of Moses’ period of worship from thirty to forty nights in verses 7:138 142. Another instance is verse 6:2, “He fixed a (life’s) term and a term is stated in His keeping,” which supports . Similar is verse 13:39, “God blots out and establishes whatsoever He will, and with Him is the essence of the Book ( ), which implies that divine decrees might change in response to prayers. In particular, imams are said to have been annually informed on the night of about definitive events of the year ahead. Verse 13:39 also suggests that those divine decisions recorded in are not subject to change. Among the evidence is also verse 5:62, “The Jews say: The hand of God is fettered,” which Shia imams interpreted as Jews’ rejection of divine abrogation, particularly . That is, Jews held that God had finished with creation and could not bring forth a new religion, said the imams. There are also several Quranic verses, such as 8:39, 14:10 11, 50:29, 7:152 153, in which men are promised mercy should they repent. There are also numerous Islamic traditions to the effect that certain acts would lengthen or shorten one's life or change one's destiny. All these are cited by Twelver scholars in favor of . Some traditions, attributed to Shia imams, are intended to establish the theological necessity of by linking it to God’s justice and goodness. Such traditions recognize that is necessary to avoid predestination. The latter contradicts God’s justice, it is said, for how could a just God force one to sin and then punish him? Some other Shia traditions emphasize the importance of believing in . For instance, a tradition attributed to al-Sadiq describes belief in as a form of worship, adding that one cannot believe in repentance or prayer without believing in . ==Footnotes== == Sources==

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