فهرست مطالب مکارم ترجمان

Bada is one of the important Shia beliefs and has been highly questioned, especially by Sunnis and Wahhabis, including Dr. Ghaffari. Whose doubts are due to the analogy of Allah to man in the origin of bada and citation of weak hadiths or not understanding the hadiths of bada correctly, and his doubts should be answered by carefully examining the relevant verses and narrations. Bada is a change that takes place in the stages of the divine act. The divine act to create things has seven stages of providence, will, destiny and decree, permission, book and ajal. These stages are before things become objective. The change in each of these stages is called bada, which is preceded by divine knowledge; Because providence, will and other divine actions are preceded the eternal knowledge of Allah; Therefore, bada is done from knowledge and ultimately wisdom and has many educational effects on human attitudes and actions; Man's actions also affect his destiny; Therefore, believing in bada has a significant effect on creating a spirit of hope and effort, eliminating despair and hopelessness and preventing complete confidence in the continuation of the current situation.

To analyze the divine act, the Muslim theologians used will and considered God acting as acting by will. According to them, the divine knowledge is not enough in realization of act but after will the act will be realized. The question of this writing is that according to Quran and hadiths which degrees and foreparts are needed in order to the divine act could take place. To summarize the research one can say that the verses and narrations in relation to the divine act are of three kinds: sometimes providence or will considered as mediate between the divine essence and act, that here the meaning of providence or will is creation of things. In another group of narrations the divine act is of seven degrees. In these narrations, providence (mashiyyah) means to will that is the undetailed determination of the world system in act knowledge and/or in brief writing the things in the table (lawh) and its knowledge creation; will (eradah) means completion and establishment of providence; measurement (qadar) means to measure what willed; statement (qaza) is to adjudicate the realization of the measured thing; satisfaction (reza) to this realization is named permission (ezn); book (ketab) is recording the thing with all characteristics in the heaven tables; and term (ajal) is the amount of the thing's life. All of these are divine act knowledge. In the third group of narrations, there is mention only the first four stages in addition to signature (emza) which is the emphasis on its statement and certainty. It seems that the essential stages of thing occurrence are providence, will, measurement and statement, and the other case are implications of these four degrees.