Supplement | |||||
In other words, it is a Divine decree that, for example, fire should burn, but the realization of this characteristic—its occurrence—is pursuant to Divine Will. In addition, there are a number of unseen causes, such as reliance on Allah, charity, and prayer—which are not common material affairs—all of which have a peculiar effect. In the stage of action, whichever of those material or non-material causes—apparent or unseen—is stronger will be effective in the occurrence of affairs, and its entailed result will come about. For example, in many cases, in spite of the existence of barriers, kindness to relatives, which has been decreed as a factor in lengthening one’s life overcomes all other factors and as a result a person’s life is lengthened. Thus, it has come in a tradition: ÕöáøóÉõ ÇáÑøóÍúãö ÊõÒöíÏõ Ýöí ÇáúÚõãúÑö æóÊõÏúÝóÚõ ãöíúÊóÉó ÇáÓøõæúÁö “Kindness to relatives lengthens the life and repels the difficulties of death”[94] The summary of the reality of bada’ is that causes and factors are not limited to material causes. Rather, in addition to material causes, there are also non-material causes in accordance with Divine decree. On this basis, one must have faith both in unseen causes and in Divine Will and that: ßõáøõ íóæúãò åõæó Ýöí ÔóÃúäö “Every day He is in a state [of glory]”[95] and the continuance of His acting in sustaining, curing, guiding, and so forth. Without Allah’s will, nothing can produce an effect, though we are unable to fathom the details of these Divine matters and their connection to one another. It is possible that the meaning of “effacement” in bada’ is the effacement of these decrees by other decrees, such as the effacement of the effect of illness and being cured by medicine or prayer, which takes place by the will of Allah. The decree and effect of the illness is also by Divine will, just as we see that in material and apparent causes and effects a particular factor prevented a person from falling into the ocean or from a high place or prevented the occurrence of an accident or collision. And sometimes this change is effaced or affirmed by the influence of unseen causes. Perhaps the meaning is that decrees are not definite; it is only through the will of Allah that these decrees are effaced or affirmed, and without that no decree comes to fruition. And the meaning of: æóÚöäúÏóåõ Ãõãøõ ÇáúßöÊóÇÈö “And with Him is the ‘Mother of the Book’[96] is that all relations and decrees are in the “Mother of the Book,” or that whatever takes place does not take place in contradiction to it, and everything is in the “Mother of the Book.” In any case, bada’ has an intelligible and logical meaning and it can’t be said to mean the uncovering of a matter hidden from or unknown by Allah. The purpose of explaining bada’ in terms of each of the mentioned explanations is so that by understanding these realities people’s attention to Allah increase and so that they do not forget Him in any circumstances or rely only on apparent and ordinary means in their affairs. And even when those means are present they should still consider themselves in need of Allah’s attention, and when those means are not present, they should not become hopeless; Allah may very well bring about that matter through other means. In short, unlike the Jews, he should not consider Allah’s hands to be tied, and should believe in the great truth of Divine unity that: Þõáö Çáøóáåõãøó ãóÇáößõ Çáúãõáúßö ÊõÄúÊöí Çáúãõáúßó ãóäú ÊóÔóÇÁõ æóÊõäúÒöÚõ Çáúãõáúßó ãöãøóäú ÊóÔóÇÁõ æóÊõÚöÒøõ ãóäú ÊóÔóÇÁõ æóÊõÐöáøõ ãóäú ÊóÔóÇÁõ ÈöíóÏößó ÇáúÎóíúÑó Åöäøóßó Úóáóì ßõáøö ÔóíÁò ÞóÏöíÑö “Say: O’ Allah, Master of the Kingdom, You grant the kingdom to whomsoever You please and remove it from whomsoever You please; You make mighty whomsoever You please and debase whomsoever You please. All good lies in Your hand; verily You have power over all things.”[97] As a matter of principle, without such a conviction, the development of humanity and their traveling the worlds of cognizance and true advancement and ascension to celestial positions is not possible. This is a reality that also has a basis in human nature, and even if he denies the issue of bada’ with his tongue, he admits it with his conscience. Thus, in situations of danger, he supplicates to Allah to repel them and takes recourse to His most beautiful names, like the Sustainer, the Healer, the Sufficient, the Protector, all of which make sense through belief in bada’. And as Allah says in the Qur’an: Þõáú ÃóÑóÃóíúÊóßõãú Åöäú ÃóÊóÇßõãú ÚóÐóÇÈó ááåö Ãóæú ÃóÊóÊúßõãö ÇáÓøóÇÚóÉó ÃóÛóíúÑó Çááåö ÊóÏúÚõæäó Åöäú ßõäúÊõãú ÕóÇÏöÞöíäó Èóáú ÅöíøóÇåõ ÊóÏúÚõæäó “Say: Do you think that if Allah’s punishment come to you or the Hour (of Resurrection) come, that you will call upon other than Allah, if you be truthful; rather Him alone will you call.”[98] Based on this importance which belief in bada’ has in worshipping Allah and paying attention to Him, it has come in Shi‘a traditions that: ãóÇ ÚõÈöÏó Çááåó ÈöÔóíúÁò ãöËúáõ ÇáúÈóÏóÇÁö “Allah has not been worshipped by anything like belief in bada’”[99] In summary, the issue of bada’, no matter how it is explained, does not contradict Allah’s absolute knowledge. That is, just as He is “All-Knowing,” He is also “All-Powerful.” Two objections have been raised regarding the issue of bada’. First Objection: The first objection is from the believers in predetermination, who say that when Allah has knowledge with respect to something, it is impossible for His knowledge to be in disagreement with the thing that is known. Thus, the meaning of “Every day He is in a state of glory” is that every day and every instant whatever Allah’s knowledge is associated to occurs; He creates and sustains and withholds. All actions are from Him, and nothing occurs that is outside the range of His knowledge. In fact, outside the limits of His knowledge, no action is possible. Similarly, it is obligatory for all events to which His knowledge is associated to take place, since for such actions not to take place entails His being ignorant, while The Divine Essence is pure of all forms of ignorance, defect, and fault. From this they raise the objection of Allah—as well as His creation—being compelled. Of course, this objection is rejected by referring to one’s reason, since every individual clearly and unambiguously sees himself as free in his actions. In reality, this is a form of objection with respect to obvious matters, just like if someone doubts whether fire burns or makes hot. Another answer to this objection is that first of all, it doesn’t disprove the issue of bada even if it is valid, since if one believes in predetermination and denies free will, effacement and affirmation, which are among Allah’s actions, will in the end occur either by compellation or free will, like all other actions. In other words, a person who believes in predetermination cannot negate effacement and affirmation with this objection; he can only say that the occurrence of effacement and affirmation, which are both Divine actions, is necessary and certain. Second, the correct answer to the objection itself is that effacement and affirmation are both uncompelled Divine actions, and like all other Divine actions take place through free will; and “Allah’s knowledge of their occurrence through free will” cannot negate their being uncompelled. Otherwise, it would entail knowledge influencing the thing that is known, which is impossible. Similarly, with regard to the actions of people, Allah has knowledge that they will occur through free will. Such knowledge does not negate the person’s free will. It appears that the sage Muhaqqiq al-Tusi refers to this asnswer when he says (in the form of a poetical couplet) in answer to Khayyam: To term the timeless Divine knowledge the cause of disobedience Is, among those possessed of reason, out of extreme ignorance That is, knowledge of the performance of actions by individuals possessing free will does not contradict the uncompelled nature of those actions. Second Objection: How can the prophecies of the Prophets and Divine friends regarding unseen future events, especially the prophecies of the Noble Messenger (peace be upon him and his family) and the pure Imams (peace be upon them) be explained and justified if bada’ is possible with regard to them? That is, how have they given information with certainty about so many future events without taking into account the possibility of bada’ with respect to those prophecies? ANSWER: The possibility of occurrence of bada’ and its occurrence in some instances does not mean that it occurs in all instances. Thus, the prophecies of those personages, whose knowledge was grounded in Allah’s knowledge and teaching and inspiration, indicates that bada’ will not occur, and is not in contradiction with the possibility of bada’. The objection may also be worded in a different way: according to some traditions, in some instances the reports of the prophets and Imams (peace be upon them) did not come to pass, and the reason for that has been mentioned as bada’ or other factors. And this entails having informed about something that is untrue and being accused of lying, and causes a weakening of the position of prophecy and vicgerency. In addition, the prophet or vicegerent who makes the prophecy either knows about the occurrence of bada’ or doesn’t know about it. In the first case, it is obvious that announcing with certainty the occurrence of an event that will not occur even though the announcer knows that it will not occur constitutes a lie. And the position of the prophets is far removed from that. In the second case as well, announcing with certainty the occurrence of an event that may or may not occur because of the possibility of bada’, if not a lie, does not much befit the position of prophecy or Imamah. ANSWER: First, according to reliable traditions, the knowledge and awareness of unseen matters that Allah grants to the prophet or his successor and commands him to announce belongs to the definite affairs in which there is no bada’. For example, the Prophet’s (peace be upon him and his family) prophecy about ‘Ammar being killed at the hands of the rebellious party, about the martyrdom of Amir al-Mu’minin and Imam Husayn (peace be upon him) and the remaining tragedies to befall the Ahl al-Bait (peace be upon them), or about Fatimah (peace be upon her) being the first of the Ahl al-Bait to meet him, all are definite matters not subject to bada’. The same is true about the prophecy that Islam shall subdue the world, that Imam Mahdi (may Allah hasten his return) will appear at the end of time and the explanation of his qualities and characteristics, and tens of other undeniable prophecies. Similarly, the reports about the unseen given by Amir al-Mu’minin (peace be upon him), much of which the Ahl al-Sunnat have also narrated, and the reports of the remaining Imams (peace be upon them) about unseen affairs are not subject to bada’, or more correctly, bada’ will not take place in these matters, or else those personages would not have given information about them. The traditions which mention the existence of bada’ in their reports of the unseen are either very rare or contain a weak chain of narration, or else their indication of such a point is incomplete. Take for example the same tradition of Abu Hamzah which was discussed earlier. If there is a sahih (sound) tradition in this regard, it is the tradition of Amr ibn Hamq from Amir al-Mu’minin (peace be upon him) which says, I had the honor of coming to the presence of Amir al-Mu’minin (peace be upon him) when he had been struck with the fatal blow; he (peace be upon him) said, O’ Amr, I shall part from you… until the year 70, calamities will take place; he repeated this statement thrice. I said, O’ Amir al-Mu’minin (peace be upon him), you said that calamities will occur until the year 70; is there deliverance after that year? He said, Yes, Amr. After every trial there is deliverance and ease. íóãúÍõæ Çááåó ãóÇ íóÔóÇÁõ æóíõËúÈöÊõ æóÚöäúÏóåõ Ãõãøõ ÇáúßöÊóÇÈö “Allah effaces whatsoever He pleases and affirms, and with Him is the Mother of the Book.”[100] This tradition does not prophesy the appearance and uprising of the Imam of the Time (may Allah hasten his return); rather it gives information about a Divine custom, Åöäøó ãóÚó ÇáúÚõÓúÑö íõÓúÑÇð “Verily with difficulty is ease.”[101] At the same time, it mentions the point that this deliverance will come to be in the case that bada’ does not occur. In reality, the Imam, by reciting the verse “Allah effaces whatsoever He pleases and affirms, and with Him is the Mother of the Book” wanted to say that this matter is not definite; it may very well be that bada’ will occur and prevent it from occurring. |