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granting his supplication. For most surely what the servant requests from his Lord, though the pen
of decree writes putting it into effect, certainly is, and there is no need of supplication and
imploring; and if the pen writes something contrary to it, it will never occur, and supplication and
imploring will never benefit him. When the servant is hopeless of granting his supplication, he will
leave imploring his Creator, for it is useless; similarly are the acts of worship and alms concerning
which it has been reported on the authority of the infallible (Imams), peace be on them, that they
increase lifetime, livelihood, and other things the servant demands.[1]
After this (explanation), Sayyid al‐Khu'i has confirmed his opinions through (some Qur'anic) verses
and traditions reported by both sides (i.e. the Sunnis and the Shi'ites) in respect with the necessity
of al‐Bida' and the requirement of maintaining it.
This is the opinion of the Shi'ites of al‐Bida', just as it has been mentioned by Ayat Allah al‐Khu'i.
Their opinion is frank and manifest; evidence and proof require its correctness.
[1] Al‐Bayan fi Tafseer al‐Qur'an, vol. 1, pp. 271‐276.
Criticizing the Shi'ites
Al‐Bida' in which the Shi'a believe, just as we have mentioned, does not deviate from the scientific
rules and does not oppose the Islamic rules, but their opponents criticize them for it; they explain
al‐Bida' with an explanation different from what the Shi'a think. The following is a brief account of
some criticizers:
1. Sulayman Bin Jareer
Al‐Shahristani has narrated the following from Sulayman b. Jareer, who has said: "Surely the
Imams of the Rafidites (the Shi'ites) have put two beliefs for their followers‐the first is the belief in
al‐Bida'. So when they say: the affair of its imminence will be for them then the affair is not
according to what they had said, they will say: Allah, the Exalted, has an opinion of it. "Concerning
it (al‐Bida') Zarara b. A'yun has composed poetry:
"These are signs come in their time, and you have no way (other than) what Allah ordains. "Were
it not for al‐Bida', I will call him not past and describe al‐Bida' with a description for him who
changes. "Were it not for al‐Bida', He was not and then He acted freely and was like the fire that
always flamed.
"The second is (practicing) the precautionary dissimulation (taqiyya), so whenever they want a
thing, they talk about it; and when it is said to them: this is a mistake, they say: We had said it out
of (practicing) the precautionary dissimulation (taqiyya)."[1]
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