Abstract:
The doctrine of 'Bada' is one of the important issues in the field of the connection between the temporal and the eternal, and given the impossibility of change in the Divine essence and the essential knowledge of God, the truth of Bada has always been surrounded by a halo of ambiguity. The present research has undertaken a comparative study of this doctrine in the thought of Mirdamad and Sadr al-Mutallihin, the founders of Yamani wisdom and Transcendent Wisdom. Through this essay, it becomes clear that in the thought of Mirdamad, Bada is in the realm of ontological matters and expresses the limitation of the time of emanation from the side of the Cause. Its domain is the material world; the world of time and eternity does not accept Bada. Sadr al-Mutallihin, with a comprehensive view, has proceeded to explain existential (thubuti) and affirmative (ithbati) Bada: existential Bada is the occurrence of annihilation and affirmation in the particular souls of the celestial spheres as a stage of the levels of Divine knowledge. Affirmative Bada is the connection of the souls of prophets and saints to the particular souls of the celestial spheres and receiving two different reports on a single subject.
Machine summary:
On one hand, he considers Bada to be distinct from Qada and presents it both in the world of subsistence (thubut) and the world of affirmation (ithbat); on the other hand, he considers Divine knowledge to have levels and places the occurrence of Bada within some of the levels of Divine knowledge (the tablet of erasure and affirmation / the particular souls of the celestial spheres); on the third hand, he explains the relationship between the particular souls of the celestial spheres and God, and through this, proves the true attribution of Bada to God; and on the fourth hand, he compares Bada with Naskh (abrogation) and does not accept their equivalence.
The Tablet of Erasure and Affirmation (Lawh al-Mahw wa al-Ithbat); the particular celestial souls, in which the particular individualized forms of beings exist according to their external material reality, are the tablets of erasure and affirmation, where the imprinted forms within them are altered and renewed, and where erasure and affirmation occur; unlike the Preserved Tablet, which is protected from change and transformation (Sadr al-Muta'allihin, 1981, 6: 295; ibid, 1366, 4: 142).
In the thought of Sadr al-Muta'allihin, the Divine scientific measure (the particular souls of the celestial spheres / the Tablet of Erasure and Affirmation) is the place where Bada occurs (Sadr al-Muta'allihin, 1981, 6: 295; ibid, 1383, 4: 191).
The changes and alterations that occur in the particular souls of the celestial spheres in light of Bada are not outside the scope of intentional knowledge and the Divine decree, but rather they are known by them (Sadr al-Muta'allihin, 1383, 4: 191, 201).
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