Alhassanain(p) Network for Heritage and Islamic Thought

Sources of Supplications in the Heritage of the Ahl al-Bayt (‘a)

We have incredible riches of supplications in the narrations of the Ahl al-Bayt (‘a) and subtle concepts in the whispered prayers (munajat) transmitted to us from them.

The Importance given by the Companions of the A’immah to the Recording of the Ahadith

The companions of the A’immah (‘a) used to display extreme keenness in recording what the A’immah would impart to them in the form of prayers.

Sayyid Radiyy ad-Din Ibn Tawus says in his book Muhaj ad-da’awat while mentioning the prayer of jawshan as-Saghir attributed to Imam Musa al-Kazim (‘a), Abu al-Waddah Muhammad bin ‘Abdillah bin Zayd an-nahshali relates from his father ‘Abdullah bin Zayd, who was among the companions of Imam al-Kazim (‘a), “‘Abdullah bin Zayd reports that there was group from among the special companions of Abu al-Hasan al-Kazim (‘a), from his family members and followers, who used to attend his sittings while they had within their cloaks straight and bent tablets made of hard black wood.

If he uttered a word or gave a verdict on legal issues, they would record what they heard from him. Of the other things ‘Abdullah {bin Zayd} has reported is what they heard from {the Imam} saying in his prayer… and then he mentioned the famous supplication of jawshan as-Saghir narrated from Musa bin Ja’far (‘a).”

The Four Hundred Treatises of Hadith

The companions of Imam as-Sadiq (‘a) had compiled four hundred treatises from his speech which came to be famously known as the Four Hundred Treatises (al-usul al-arba’ mi’ah).

Shaykh Amin al-Islam at-Tabrasi (d.548 H) says in his book A’lam al-Wara, “Four thousand of the well-known scholars have narrated {reports} from Imam as-Sadiq (‘a) and they have compiled four hundred writings known as al-usul out of his answers to different questions. The practice of the compilers of the usul (may Allah have mercy on them) was to give importance to the recording and writing of what they heard from the A’immah of the Ahl al-Bayt (‘a).”

In his book ash-Shamsayn, Shaykh al-Baha’i says: “It has reached us from our masters (mashayikh) -may Allah have mercy upon them– that it was the practice of the compilers of the usul that whenever they heard a hadith from one of the A’immah (‘a), they would immediately record it in their usul so that they might not forget part or all of it in the long run.”

It was due to this fact that these treatises (al-usul) were relied upon by the scholars, such that if they related a tradition from them they would consider it as correct and reliable.

After mentioning the Four Hundred Treatises in chapter twenty nine of his book ar-rawashih, Muhaqqiq ad-damad asserts, “Let it be known that narrating {a tradition} from the authentic and reliable {Four Hundred} usul is one of the fundamental criteria (arkan) for the authentication of a tradition (riwayah).”

In fact, a great number of the companions of the A’immah (‘a) had undertaken the responsibility of writing the usul such that it is not possible to give a detailed account neither of their names nor their treatises. Shaykh at-Tusi (may Allah have mercy on them) says in this regard in the beginning of al-Fihrist, “And I do not guarantee to give a complete anthology; for the writings of our associates (ashab) and their treatises (usul) are almost unrecordable due to their being scattered in different cities.”

However, their number is certainly not less than four hundred, as it has been stated by Muhaqqiq Agha Buzurg at-Tahrani in his work adh-dhari’ah.1

In his previously mentioned work, Muhaqqiq ad-Damad says: “It is common that the Four Hundred Treatises have been written down by four hundred writers from the disciples of Abu ‘Abdillah as-Sadiq (‘a). Moreover, there were around four thousand people attending his sittings and relating from him. Their books and writings are many, but those which have come to be considered as authentic, and are relied upon, and which have been named as al-usul, are these Four Hundred Treatises.”

The Burning of the Heritage of the Ahl al-Bayt (‘a) at the Hands of Tughril Beg

These treatises together with other texts from the heritage of the Ahl al-Bayt (‘a), including the works on supplications, were destroyed when the book library which was endowed (waqf) by the minister Abu Nasr Sabur bin Ardeshir (the Shiite minister appointed by Baha’ ad-dawlah al-Buwayhi) was set on fire. This library was the most known in those days, the most flourishing and the greatest of its kind.

The actual existence of this library has been mentioned by al-Yaqut al-Hamawi in Mu‘jam al-Buldan (2:342) under the entry ‘bayn as-Surayn’. He says: “Bayn as-Surayn which is an area in the Karakh district of Baghdad is among the most beautiful areas and the most populated of it.” He further says: “Therein was the book library which was endowed by the minister Abu Nasr Sabur bin Ardeshir, the minister of Baha’ ad-dawlah bin ‘Adud ad-dawlah al-Buwayhi.

There were no books in the world better than what it contained, as all of them were handwritten by authentic scholars and they were their notable treatises (usul). It was burnt along with other parts of Karakh when Tughril Beg, the first king of the Saljuq dynasty, entered Baghdad in 447 H. Among these books which were set on fire by Tughril Beg were the books of supplications transmitted from the Ahl al-Bayt (‘a).”

After quoting these words of al-Hamawi, Muhaqqiq at-Tahrani (may Allah have mercy on him) says: “I say that it is suspected that part of the books of this library –which was endowed for the Shi’ah and established for them in their location, in the Karakh of Baghdad- were the treatises on supplication (al-usul ad-du’aiyyah) which the earlier companions of the A’mmah (‘a) had narrated from them. In the biographies of each of them2 , the masters of rijal have accredited to each of them a book which they referred to as kitab al-ad’iyah3 , stating their chain of narration to that book from its author.”4

Immunity of Part of the Heritage of the Ahl al-Bayt (‘a) from being Destroyed

A group of these usul were collected by Shaykh at-Ta’ifah Abu Ja’far at-Tusi (may Allah have mercy on him) when he compiled al-Istibsar and at-Tahdhib in Baghdad. Two libraries that contained the fundamental usul were at the disposal of Shaykh at-Ta’ifah during this period.

One of them was the library of Sabur, which was established for the Shiite scholars in Karakh, in Baghdad, while the other was the library of his tutor, Sharif al-Murtada, which was estimated to have contained eighty thousand books. Some of these books remained up until the time of Ibn Idris al-Hilli (may Allah have mercy on him) from which he compiled Mustatrafat as-Sara’ir.

Immunity of Part of the Source Books on Supplication from being Lost

Agha Buzurg at-Tahrani says in adh-Dhari’ah, “In general, these treatises (usul) on supplication which were in the Shapur library, with either a general or specific title, were all destroyed by the fire as explained by Yaqut. However, we did not lose anything from them except for their objective existence.

Otherwise, with regard to their content, of the supplications, the formulas of remembrance (adhkar) and the visitations (Ziyarat), they have reached us exactly in the same way as they were recorded in those treatises (usul). This is because many years before the date of the burning {of the library} some of the great scholars had already written books on supplication, a‘mal and Ziyarat, drawing all that which they brought in their books from the treatises on supplication (al-usul ad-du‘aiyyah).

These books which were composed out of those treatises before the burning {of the library} continue to exist up to this day, like Kitab ad-du’a’ of Shaykh al-Kulayni (d.329 H), Kamil al-Ziyarat of Ibn Qulawayh (d.360 H), Kitab ad-du’a’ wa al-Mazar of Shaykh as-Saduq (d.381 H), Kitab al-Mazar of Shaykh al-Mufid (d.413 H), and Rawdat al-’Abidin of al-Karajaki (d.449 H).”

Supplications handed down to Us Intact through Misbah al-Mutahajjid

Among the source books on supplication which have drawn from the earlier treatises (usul) is Misbah al-Mutahajjid of Shaykh at-Ta’ifah Abu Ja’far at-Tusi (d.460 H). After his arrival in Iraq in the year 408 H, at-Tusi extracted -from the earlier treatises which were at his disposal in Sabur Library and the library of his teacher Sharif al-Murtada- traditions of jurisprudence (ahadith al-ahkam) and thus compiled Tahdhib al-Ahkam and al-Istibsar, and also compiled Misbah al-Mutahajjid consisting of supplications and a’mal, which he extracted from the earlier treatises (usul) as far as those who spend the night in vigil (mutahajjidin) could endure.

Sources of Supplication that reached Ibn Tawus

Some of the sources of supplication which remained intact in the event of the burning of Sabur Library continued to exist uptil the seventh century H and reached Sayyid Radiyy ad-din bin Tawus (d.664 H), may Allah have mercy on him.

In chapter fourty two of his book Kashf al-Mahajjah, which he had composed for his son, Sayyid Ibn Tawus says: “Indeed Allah, the Majestic, has facilitated for you many books at my hand… and Allah, the Majestic, has {also} facilitated for me a number of volumes of prayer books (da‘awat) which are more than sixty volumes.”

When Sayyid Ibn Tawus wrote Muhaj ad-da‘awat, he had with him some seventy volumes of works on supplication. Toward the end of Muhaj ad-da‘awat, he says: “This is the last of what I could recall… if we were to record more than this and all that which is in our knowledge, we would exceed what we had intended to record, for there are more than seventy volumes of books on supplication in our library at this moment.”

Sayyid Ibn Tawus also mentions in his book al-Yaqin -which is among the last of his works- that the number of books on supplication with him had reached seventy.”5

One Thousand Five Hundred Sources of Hadith and Du‘a’ with Ibn Tawus

When Sayyid Ibn Tawus authored his great work on supplication known as al-Iqbal, he had with him one thousand five hundred books, according to what ash-Shahid has said in his collection (majmu’atihi) which al-Jaba’i narrated from a copy with his handwriting. This was in the year 650 H in which Sayyid Ibn Tawus completed his book al-Iqbal. Shahid says: “He {i.e. Ibn Tawus} had at his disposal one thousand five hundred books in the year 650 H.”6

Fifteen Books of Sayyid Ibn Tawus on Supplication and Adhkar

In his book Falah as-Sa’il, Sayyid Ibn Tawus says that when he went through the book al-Misbah al-Kabir on supplication which belonged to his maternal grandfather, Shaykh Abu Ja’far at-Tusi, he found it to be very beneficial.

However, Ibn Tawus found many other additions which Shaykh at-Tusi had not brought in his book. Hence, he decided to compose a book titled Tatimmat Misbah al-Mutahajjid wa Muhimmat fi Salah al-Muta’abbid in fifteen volumes, which would supplement al-Misbah al-Kabir.

In the preface of his book Falah as-Sa’il, Sayyid Ibn Tawus writes, “With the help of Allah, the Majestic, I am going to arrange that in a couple of volumes, anticipating to achieve what I have intended to compile of the important and supplementary {prayers}.

I have named the first volume: Falah as-Sa’il, which consists of the {recommended} acts during the day and night. This is in two volumes.

The third volume: Zahrat ar-rabi’ fi ad’iyat al-asabi’.

The fourth volume: Jamal al-usbu’ bi kamal al-’amal al-mashru’.

The fifth volume: Ad-duru’ al-waqiyat min al-akhtar.

The sixth volume: Al-midmar li as-Sibaq wa al-lihaq.

The seventh volume: As-Salik al-muhtaj ila ma’rifat manasik al-hujjaj.

The eigth and ninth volumes: Al-iqbal bil a’mal al-hasanat fima nadhkuruhu mimma yu’mal miqatan wahidan kulla sanat.

The tenth volume: I have named it As-Sa’adat bil ‘ibadat allati laysa laha waqtun mahtum wa ma’lum fi ar-riwayat bal waqtuha bi hasab al-hadithat al-muqtadiyat wal-adawat al-muta’alliqat biha.

If Allah grants me success to complete these books based on what I anticipate of His grace, then I hope that each of these books be the first of its kind which no one has preceded me with the like of it, and I hope them to be among the essentials for he who intends to do ‘ibadah and prepare himself for the return (ma’ad) before death.

I have named the first part: Falah as-Sa’il wa najah as-Sa’il fi ‘amal yawm wa laylat.

The second part: Zahrat ar-rabi’ fi ad’iyat al-asabi’.

The third part: Ar-ruju‘ fi Ziyarat wa ziyadat salawat wa da’awat al-usbu‘ fi al-layl wa an-nahar.

The fourth part: Al-iqbal bi al-a’mal al-hasanat fima yu’mal marratan wahidah kulla sanat.

The fifth part: Asrar as-Salawat wa anwar ad-da’awat.

If Allah, the Majestic, allows me to author this final volume, then I would withhold it the rest of my life, unless he who has the permission allows me to give it to someone before my death.”7

Later Source Books of Supplication

Agha Buzurg at-Tahrani (may Allah have mercy on him) writes, “Thereafter, a group of scholars have added to what Sayyid Ibn Tawus had recorded in his works numerous supplications and a’mal also attributed to the A’immah (‘a) and which were collected in the earlier works of supplication and which were not at the disposal of Sayyid Ibn Tawus. They were guarded against burning, drowning and moth-worms, and thus reached them. Hence, they brought those prayers in their works on supplication. Among these scholars are:

1. Shaykh Muhammad bin Makki who was martyred in 786 H.

2. Shaykh jamal as-Salikin (the beauty of the wayfarers), the author of the present al-Mazar, Abu al-’Abbas Ahmad bin Fahd al-Hilli (d.841 H), {also} the author of ‘Uddat ud-Da’i and at-Tahsin fi Sifat al-’Arifin.

3. Shaykh Taqi ad-Din Ibrahim al-Kaf’ami (d.905 H), the author of Junnat al-Aman al-Waqiyah, al-Balad al-Amin and Muhasabat an-Nafs, all of which contain prayers and adhkar transmitted from the A’immah (‘a). He clearly asserts in the beginning of his book al-Junnah that he had collected them from reliable works, which he was {academically} bound to adhere to their content. He mentioned as sources of al-Junnah and al-Balad over two hundred books and gave reference to them in the text of both his works. Most of these books are among the earlier works on supplication, like Rawdat al-’Abidin of al-Karajaki (d.449 H).

4. Shaykh al-Baha’i (d.1031 H), the author of Miftah al-Falah.

5. Muhaddith Fayd al-Kashani (d.1091 H), the author of Khulasat al-Adhkar.

6. Al-Majlisi (d.1111 H). He is the one who collected and preserved {the ahadith}, and thereafter compiled them in the volumes of al-Bihar in Arabic, and in Zad al-Ma’ad, Tuhfat al-Za’ir, Miqbah al-Masabih, Rabi’ al-Asabi’ and Miftah al-Ghayb, which are all in Persian.”8

Notes

1. Ad-Dhari’at ila Tasanif ash-Shi’ah, vol.2, pg.129.

2. i.e. each of the earlier companions of the A’immah (‘a) {trns.}

3. The book of supplications {trns.}

4. Adh-Dhari’ah, vol.8, pg.174.

5. Adh-Dhari’ah, vol.2, pg.265.

6. Adh-Dhari’ah, vol.2, pg. 264 265.

7. Falah as- Sa’il, pg.7 9.

8. Adh- Dhari’at ila Tasanif ash-Shi’ah, vol.8, pg.179 180.

Supplication and the Divine Decree and Destiny

Indeed there is a Divine decree (qadar) and destiny (qada’) with regard to each and every thing in the universe, such that there is no way for man to refrain from it, as it is an irrevocable Divine will (iradah).

In this case, what is the position of supplication in relation to this Divine will? Can supplication change something which has been subjected to the invariable will of Allah and is already in His knowledge? What is the benefit of supplication if it cannot alter the definite Divine decree and destiny? And if supplication has a role in changing the Divine decree and destiny, then how is this accomplished?

In order to answer this question, it is necessary to enter into the issue of the Divine decree and destiny, and also the issue of bada’. Since addressing this issue might take us away from our current discussion on prayer (du’a’) to a philosophical discussion, we will try to avoid the philosophical complexities of the issue, talking about it lightly and briefly to the extent that it is related to the answer.

The Law of Causality in History and the Universe

The law of causality (‘illiyyah) operates in the course of history as well as in the universe in form of a general and an irrevocable law, without there being any exception to it. Some of the Qur’anic verses pertaining to this fact are:

•“To Allah belongs the kingdom of the heavens and the earth. He creates whatever He wishes.” 1

•“Indeed Allah does what He desires.” 2

•“Indeed your Lord does whatever He desires.” 3

•“All that We say to a thing, when We will it, is to say to it ‘Be!’ and it is.” 4

•“Had Allah willed, He would have taken away their hearing and sight.” 5

•“But Allah singles out for His mercy whomever He wishes.” 6

•“Allah provides whomever He wishes without any reckoning.” 7

•“And Allah gives His kingdom to whomever He wishes.” 8

•“Say, ‘O Allah, Master of all sovereignty! You give sovereignty to whomever You wish, and strip sovereignty of whomever You wish; You make mighty whomever You wish, and You abase whomever You wish; all good is in Your hand. Indeed You have power over all things.’” 9

•“If He wishes, He will take you away, O mankind, and bring others {in your place}.” 10

The Qur’an is replete with these verses and the like of them. They are clear in that Allah, the Exalted, has the absolute power over the universe, nothing can delimit Him, render Him incapable, or stop Him from doing what He wishes. He has power over everything; He does what He wants and He is not questioned about anything, but they are questioned.

The Jews had a belief that the will (iradah) of Allah is subject to the general system of causality which reigns over the universe and history. According to them, Allah has no control on the universe or history after He has created them. Referring to this view, the Qur’an says:

“The Jews say, ‘Allah’s hand is tied up.’ Tied up be their hands, and cursed be they for what they say! Rather, His hands are wide open.” 11

Hence, there is no doubt in whatever we have mentioned above, and the Qur’an is clear in all that and in condemning the Jews for what they believe in.

The Relation between the Divine Will and the Law of Causality

In the light of this power which the Qur’an affirms for the Divine will in the universe, history, and society, it is natural for us to ask about the relation of the Divine will to the law of causality. Does it mean suspension (ta’til), in the sense that the will of Allah suspends the law of causality whenever He wills that?

The answer to this is of course negative; for it is He who is the creator of the cause (‘illah) and none other than Him. Creating the ‘cause’ is necessarily creating its causality (‘illiyyah). If He creates fire, then He has created the heat also.

The creation of fire without heat is similar to the creation of an even number without its being even!12 Accordingly, it is not possible that Allah creates the fire without it being the cause of heat, unless if He changes its entity to something other than fire but which resembles fire.

Therefore, there is no way to entertain the opinion that the dominion of the will of Allah over the universe and history implies the suspension of the law of causality.

In this case, what then can be the relation between the Divine will and the principle of causality?

The Reign of the Divine Will over the Law of Causality by Itself

The Qur’an elucidates this relation and defines it in many places, stating that Allah, the Exalted, has absolute control and power over the law of causality by the very law of causality, without suspending or nullifying it.

The Qur’an does not suspend the will (iradah) of Allah as the Jews do, nor does it nullify the law of causality as the Ash‘arite do; rather it affirms the sovereignty of Allah over the universe by the very law of causality.

As a result, when He, the Exalted, wills to bestow His blessings on a people, He sends the winds as a glad tiding before His mercy:

“It is He who sends forth the winds as harbingers of His mercy” 13 ,

“It is Allah who sends the winds and they raise a cloud” 14 ,

“And We send the fertilizing wind and send down water from the sky.” 15

Thus, He is the one who sends down water from the sky, but by sending {first} the fertilizing winds. When He wills to give good news of His mercy to a people, He would send to them winds as sign of His mercy so that they may raise the clouds. Thereafter, He would send to them rainfall which would cause their lands to produce what Allah has deposited in it of His mercy.

In conclusion, when Allah intends to shower His blessings on a people, He blesses them through its means (asbab). Similarly, when He decides to punish a people, He does so through its means.

With regard to His punishment on the people of Fir’awn, Allah says:

“Certainly We afflicted Pharaoh’s clan with droughts (sinin) and loss of produce, so that they may take admonition.” 16

According to this verse, the punishment on the people of Pharoah and their admonition was accomplished through the drought. ‘Sinin’ in the above verse is the plural of ‘sanat’ which means drought

In brief, if Allah willed to bless a community, He would do so by employing its means, such as the winds and the clouds. On the contrary, if He intended to punish a people, He would do so through its specified means, such as drought and shortage of rainfall.

The Law of Mediate Causation

The law of mediate causation (Qanun at-Tasbib) implies that Allah, the Exalted, in order to achieve what He desires, employs means which would actualize His will (iradah). The following verses of the Qur’an point out to this fact:

1.“Whomever Allah desires to guide, He opens his breast to Islam, and whomever He desires to lead astray, He makes his breast narrow and straitened as if he were climbing to a height.” 17

This verse has clear indication to the point we have just mentioned. Allah, the Exalted, guides a people or misleads them by means of their own deeds. Therefore, when He wills to guide a given community, He will employ for this purpose a means (sabab) which would actualize what He has willed, thus He opens their breasts to Islam. In contrast, if He desires a people to go astray, He will employ means which would actualize what He has desired; accordingly He makes their breasts narrow and straitened.

2.“And when We desire to destroy a town, We command its affluent ones {to obey Allah}, but they commit transgression in it, and so the word becomes due against it, and We destroy it utterly.” 18

According to this verse, when Allah intends to annihilate a nation because of their own actions, He would take up a means (sabab) which would lead to their corruption. Thus, He would make them affluent, and this affluency (tarf) would lead the affluent ones to transgression (fisq); as a result, the word would become due against them.

3.“When Allah promised you {victory over} one of the two companies, {saying}, ‘It is for you’, you were eager that it should be the one that was unarmed. But Allah desires to confirm the truth with His words, and to root out the faithless.” 19

When Allah had willed to establish the truth (haqq) and wipe off the infidels through those of the Muslims who stood by the Holy Prophet (S) , He chose for them the way of ‘arms’ as a means to actualize this aim.

In the same manner that Allah has made the way of arms and munitions a means for the perfection of the Muslims, their guardianship and leadership over the people on the face of this earth, similarly He has made the affliction with comfort (lin) and affluency (tarf) a means for the eradication of a nation whose destruction Allah has already ordained.

4.“So let not their wealth and children impress you; Allah only desires to punish them with these in the life of this world, and that their souls may depart while they are faithless.” 20

Thus Allah takes up from among their wealth and offspring a means (sabab) to punish and destroy them.

The Law of Facilitation

The law of facilitation (tawfiq) is very close to that of mediate causation (tasbib). This law implies that Allah places his servant in the course of means (asbab) leading toward the good (khayr).

For instance, when Allah wills the well being of a sick person, He would direct him to a physician who is able to diagnose his illness, and direct him to consume a medicine which would cure his ailment. Likewise, if Allah desires good for His servant, He leads him to the means of good (khayr) and guidance. And if He wills to bestow upon him a provision (rizq), He would lead him to the means of provision; and if He decides the opposite of this, then He would keep the servant away from its means.

The Absolute Reign of Allah’s Will in the Universe

All that we have said above is in the hand of Allah and subject to his command and power. The following verses attest to this fact:

•“Whatever mercy Allah unfolds for the people, no one can withhold it; and whatever He withholds, no one can release it after Him, and He is the All-mighty, the All-wise.” 21

•“Indeed Allah carries through His command.” 22

•“If Allah helps you, no one can overcome you, but if He forsakes you, who will help you after Him?” 23

•“And when Allah wishes to visit ill on a people, there is nothing that can avert it, and they have no protector besides Him.” 24

•“Indeed your Lord does whatever He desires.” 25

•“Indeed Allah does whatever He desires.” 26

This is what exactly the meaning of Allah’s dominion over the universe means,

“…the Sovereign, the All-holy, All-benign, the Securer, the Dominant…” 27

The Relation between the Will of Allah and the Law of Causality

The last word with regard to the relation between the will (iradah) of Allah and the law of causation is that there is no doubt that this law is operative in the universe in an all-inclusive and a definite manner. However, this law is subject to the will (mashi’ah) of Allah, and not dominant over it; rather it is the iradah of Allah which is dominant over this law.

Nonetheless, the command of the will of Allah over the law of causation does not mean the annulment or suspension of this law, and how can this be possible when this law is among the creations of Allah, as mentioned earlier. Rather, it means that Allah, the Exalted, suspends what He wills out of these means (asbab) and makes effectual what He desires of them. He freely acts in the universe and thus gives sovereignty to whomever He wishes, and strips sovereignty of whomever He wishes, but through its specified means.

It is due to this very reason that man is unable to predict the future of the universe and history in respect to their causes, as the will of Allah may intervene in the affair, changing the means and causes according to His desire.

For instance, if anyone of us were to predict the future of a battle between a powerful and a weak army, he would foresee victory for the strong army and defeat for the weaker side. But if Allah wills the weaker side to triumph over the powerful side, He would arrange for that causes (asbab) which are normally unexpected. Thus, He would cast fear in the hearts of the stronger side, and strength and resolution in the hearts of the smaller army. He would make the move of the smaller side steady and sound, causing their affairs to run to their benefit; and the move of the other side unsteady, causing them to commit military errors. Accordingly, the smaller army would overpower the larger army by the will of Allah.

A large or small number is not the only factor which determines the fate of a battle. However, this does not mean that a large number is not among the factors of victory, or the ‘small number’ is not among the factors of defeat; rather what we mean is that victory has other factors as well, as ‘defeat’ has different factors.

Accordingly, when Allah wills the triumph of the smaller party, He would prepare for them its factors, as they are in His hand; similarly, if He wills the larger party to get defeated, He would pave the way for their defeat, as this also is in His hand. He, the Exalted, says:

“Those who were certain they will encounter Allah said, ‘How many a small party has overcome a larger party by Allah’s will! And Allah is with the patient.’” 28

Change in Allah’s Decree in Creation

This is exactly the meaning of ‘change in Allah’s decree’ (bada’) in respect to the creation. Bada’ is the change in the course of events in the universe and history in accordance with the will (iradah) of Allah.

How many a times has mankind been on the brink of falling -if the law of causation were to be operative in the lives of the people, but the will (mashi’ah) of Allah intervened in the appropriate moment and rescued mankind from falling, in contrary to the course required by the law of causation.

Nonetheless, this does not imply the suspension or the nullification of the law of causality, rather the will (iradah) of Allah, the All-mighty, overrides the law of causality by itself. This overriding and the implications it involves run against the understanding of the people and their perception of the chain of causes and effects.

Now, this Divine overruling of the law of causality which takes the people by surprise and makes them err in their calculations is what is known as bada’, about which there are many narrations from the Ahl al-Bayt (‘a).

With bada’ there occurs an unexpected change in the universe, history and society. Thus, those whom people did not expect to triumph would become triumphant, and those whom they could not think of being defeated would get defeated; the oppressed would come to power, and the kings would be humiliated.

Obliteration and Affirmation

Bada’ as explained above is the very phenomenon of obliteration (mahw) and affirmation (ithbat) which has appeared in the Qur’an:

“Allah effaces and confirms whatever He wishes, and with Him is the Mother of the Book.” 29

The Mother of the Book (umm al-kitab) is the knowledge of Allah, known in the tongue of the traditions as al-lawh al-mahfuz (the guarded tablet). There does not occur any obliteration or change in it, nor does Allah come to know of something after being ignorant of it.

Shaykh as-Saduq narrates in Ikmal ad-din from Abu Basir and Suma‘ah, who reported from Imam as-Sadiq (‘a), “Whoever thinks that Allah, the All-mighty, the Majestic, comes to realize something which He did not know of yesterday, then you should dissociate yourselves from him.”30

It is worthy of note here that the obliteration (mahw) takes place in the book of creation (kitab at-Takwin) and not in the Mother of the Book (umm al-kitab), which denotes the knowledge of Allah; for the knowledge of Allah is unchangeable. The change and alteration occurs in affairs related to the universe, society and history, in respect to the causes that Allah employs for them.

‘Ayyashi relates from Ibn Sinan who narrated from Imam as-Sadiq (‘a), “Allah sends forth what He wishes, and delays what He wishes; He effaces what He wishes and confirms what He wishes, and with Him is the Mother of the Book.” He (‘a) then said, “Anything which is willed by Allah is there in His knowledge before He creates it. Nothing appears to Him (yabdu lahu) except that it is in His knowledge {from before}. Indeed Allah does not come to know {something} after being ignorant of it.”31

‘Ammar bin Musa narrates that once Imam As-Sadiq (‘a) was asked about the verse, “Allah effaces and confirms whatever He wishes…” He (‘a) answered, “Indeed that book is a book {from} which Allah effaces and confirms whatever He wishes. It is from it that supplication (du‘a’) averts the Divine destiny (qada’). It is written on such a du‘a’ that this is the one through which the qada’ is averted. But when the matter ends up to the Mother of the Book (umm al-kitab), then the supplication will have no effect on it.”32

Therefore, Allah establishes whatever He desires from this universal system which is operating by His command based on the law of causation, and obliterates from it whatever He wishes.

For example, the natural course of causes may require a person to die of a particular illness. Here, Allah may confirm it, and accordingly the course of causes would lead to his death by His will and command; or He may efface it if He wishes, hence He would pave the way for his well-being through its specified means.

Consequently, the phenomenon of obliteration (mahw) would come to transpire in the universe. But with regard to the Mother of the Book, there does not occur any obliteration or change in it, as it is not possible that Allah would come to know of something He was initially unaware of it.

The obliteration occurs in the world of creation (takwin) -which is functioning based on the system of cause and effect- according to the Divine wisdom (hikmah) and mercy (rahmah).

Hence, when the wisdom and mercy of Allah necessitates a change in the course of events in the universe or a society, He would prepare for this change its specified means, and efface what was to transpire in the universe or a society based on the law of causation, were it not for the will of Allah.

This system is subject to the command of Allah both at times of obliteration and affirmation, and the power of Allah is in force within it. Thus, if Allah confirms something in it, it will come to take place by His will and order; and if He alters and effaces it, it shall change by His command and power.

The Effect of Belief in Bada’

Belief in bada’ comes after the belief in tawhid in importance. This is because disbelief in bada’ is tantamount to dissociating the will (iradah) of Allah from the running of the universe, and dismissing His dominance over the course of the universe and society, and giving an upper hand to the law of causality over the will of Allah, as believed by the Jews,“Allah’s hand is tied up.” 33

The correct view which the Qur’an presents is,“Rather His hands are wide open” , and there is nothing to delimit His power and His hand is stretched out over the universe and the society.

This is the first effect of the belief in bada’, which is in fact related to one’s belief in Allah, the Exalted. The second effect is with respect to one’s relation with Allah. The reason being that belief in the open-handedness of Allah, in all situations, in changing and altering what has been necessitated by the cause-and-effect system, prompts a person to take resort to Allah in all his needs and affairs. And the most effective way in attracting man to Allah and tying him to Him is supplication to Allah for his needs and requirements, at times of difficulties.

In contrast, if man finds no way to change the Divine decree and destiny, and does not see any advantage or benefit in supplication with respect to changing the course of events, he would not take resort to Allah for his needs and requirements.

The reason people take refuge in Allah is because they believe that there are two kinds of Divine destiny (qada’); a definite destiny which has been written by Allah in the Mother of the Book, and which in no way can change or alter; and an indefinite destiny which is subject to change and alteration by the will of Allah. Thus, people take resort to Allah for His response (ijabah) to their needs and prayers.

Supplication and Bada’

There are numerous factors which lead to the intervention of the Divine will (iradah) in changing the course of causes and events. Some of them are as follows:

1. Faith (Iman) and God-wariness (taqwa). He, the Exalted, says:

“If the people of the towns had been faithful and Godwary, We would have opened to them blessings from the heaven and the earth.” 34

2. Gratitude to Allah (shukr):

“If you are grateful, I will surely enhance you {in blessing}.” 35

3. Asking for forgiveness (istighfar):

“But Allah will not punish them while you are in their midst, nor will Allah punish them while they plead for forgiveness.” 36

4. Supplication (du’a’) and calling out to Allah:

a.“And before that Nuh, when he called out, We responded to him and delivered him and his family from the great agony.” 37

b.“And Ayyub, when he called out to his Lord, ‘Indeed distress has befallen me, and You are the most merciful of the merciful.’ So We answered his prayer and removed his distress, and We gave him {back} his family along with others like them, as a mercy from Us, and an admonition for the devout.” 38

c.“And the Man of the Fish, when he left in a rage, thinking that We would not put him to hardship. Then he cried out in the darkness, ‘There is no God except You! You are immaculate! I have indeed been among the wrongdoers!’ So We answered his prayer and delivered him from the agony, and thus do We deliver the faithful.” 39

In conclusion, the rule of Allah, the Exalted, extends all over the universe, and there is nothing in it which can limit His dominion or render Him incapable. However, this dominion prevails through the very chain of causes (asbab) without suspending the cause-and-effect system.

Moreover, Allah effaces from this system whatever He wishes by His power and command, and confirms whatever He desires by His will. The phenomena of obliteration (mahw) and affirmation (ithbat) take place only in the book of creation (kitab at-Takwin), and not in the Mother of the Book (umm al-kitab).

If He obliterates something in creation, it is according to His wisdom and mercy. This obliteration is the very phenomenon of bada’ regarding which there are many traditions from the Ahl al-Bayt (‘a).

Allah, the Exalted, brings about bada’ due to many reasons, among them being istighfar, taqwa, Iman, shukr, and du‘a’. And supplication is among the most important factors which cause bada’, as Allah, the Exalted, says:

“Call Me, I will answer you.” 40

Notes

1. Qur’an, 42:49.

2. Qur’an, 22:14.

3. Qur’an, 11:107.

4. Qur’an, 16:40.

5. Qur’an, 2:20.

6. Qur’an, 3:37.

7. Qur’an, 2:105.

8. Qur’an, 2:247.

9. Qur’an, 3:26.

10. Qur’an, 4:133.

11. Qur’an, 5:64.

12. With a slight difference that the first is among the requirements of existence (wujud), while the second of quiddity (mahiyyah).

13. Qur’an, 7:57.

14. Qur’an, 35:9.

15. Qur’an, 15:22.

16. Qur’an, 7:130.

17. Qur’an, 6:125.

18. Qur’an, 17:16.

19. Qur’an, 8:7.

20. Qur’an, 9:55.

21. Qur’an, 65:3.

22. Qur’an, 65:3.

23. Qur’an, 3:160.

24. Qur’an, 13:11.

25. Qur’an, 11:107.

26. Qur’an, 22:14.

27. Qur’an, 59:23.

28. Qur’an, 2:249.

29. Qur’an, 13:39.

30. Bihar al-Anwar, vol.4, pg.111.

31. Ibid, pg.121.

32. Ibid.

33. Qur’an, 5:64.

34. Qur’an, 7:96.

35. Qur’an, 14:7

36. Qur’an, 8:33.

37. Qur’an, 21:76.

38. Qur’an, 21:83 84.

39. Qur’an, 21:87 88.

40. Qur’an, 40:60.