A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

Creation - of the World

Consequently, just as the reality of Divinity never had a beginning—that is, God has ever been a Creator, God has ever been a Provider, God has ever been a Quickener, God has ever been a Bestower—so there never has been a time when the attributes of God have not had expression. The sun is the sun because of its rays, because of its heat. Were we to conceive of a time when there was a sun without heat and light, it would imply that there had been no sun at all and that it became the sun afterward. So, likewise, if we say there was a time when God had no creation or created beings, a time when there were no recipients of His bounties and that His names and attributes had not been manifested, this would be equivalent to a complete denial of Divinity, for it would mean that Divinity is accidental. To explain it still more clearly, if we think that fifty thousand years ago or one hundred thousand years ago there was no creation, that there were then no worlds, no human beings, no animals, this thought of ours would mean that previous to that period there was no Divinity. If we should say that there was a time when there was a king but there were no subjects, no army, no country for him to rule over, it would really be asserting that there was a time when no king existed and that the king is accidental. It is, therefore, evident that inasmuch as the reality of Divinity is without a beginning, creation is also without a beginning. This is as clear as the sun. When we contemplate this vast machinery of omnipresent power, perceive this illimitable space and its innumerable worlds, it will become evident to us that the lifetime of this infinite creation is more than six thousand years; nay, it is very, very ancient.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 462-463)


For instance, they believe that this world of existence was created six or seven thousand years ago, as if God did not reign before that time and had no creation before that period. They think that Divinity is accidental, for to them Divinity is dependent upon existing things, whereas, in reality, as long as there has been a God, there has been a creation. As long as there has been light, there have been recipients of that light, for light cannot become manifest unless those things which perceive and appreciate it exist. The world of Divinity presupposes creation, presupposes recipients of bounty, presupposes the existence of worlds. No Divinity can be conceived as separate from creation, for otherwise it would be like imagining an empire without a people. A king must needs have a kingdom, must needs have an army and subjects. Is it possible to be a king and have no country, no army, no subjects? This is an absurdity. If we say that there was a time when there was no country, no army and no subjects, how then could there have been a king and ruler? For these things are essential to a king.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 461)


If there was a time when no creation existed, when there was none to provide for, it would imply a time when there was no existent One, no Trainer, and the attributes and qualities of God would have been meaningless and without significance.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 219)


If we acknowledge that there is a beginning for this world of creation, we acknowledge that the sovereignty of God is accidental—that is, we admit a time when the reality of Divinity has been without dominion (lit. “defeated").
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 219)


It is therefore evident that inasmuch as the reality of divinity is without a beginning, creation is also without a beginning. This is as clear as the sun. When we contemplate this vast machinery of omnipresent power, perceive this illimitable space and its innumerable worlds it will become evident to us that the lifetime of this infinite creation is more than six thousand years; nay, it is very, very ancient. Notwithstanding this, we read in Genesis in the Old Testament that the lifetime of creation is but six thousand years. This has an inner meaning and significance; it is not to be taken literally. For instance it is said in the Old Testament that certain things were created in the first day. The narrative shows that at that time the sun was not yet created. How could we conceive of a day if no sun existed in the heavens; for the day depends upon the light of the sun? Inasmuch as the sun had not been made, how could the first day be realized? Therefore these statements have significances other than literal.
(‘Abdu’l-Bahá, Foundations of World Unity, p. 108)


Know ye that the Torah is that which was revealed in the Tablets to Moses, may peace be upon Him, or that to which He was bidden. But the stories are historical narratives and were written after Moses, may peace be upon Him.
(‘Abdu’l-Bahá, Lights of Guidance, p. 500)


Notwithstanding this, we read in Genesis in the Old Testament that the lifetime of creation is but six thousand years. This has an inner meaning and significance; it is not to be taken literally. For instance, it is said in the Old Testament that certain things were created in the first day. The narrative shows that at that time the sun was not yet created. How could we conceive of a day if no sun existed in the heavens? For the day depends upon the light of the sun. Inasmuch as the sun had not been made, how could the first day be realized? Therefore, these statements have significances other than literal.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 463)


The entire creation hath been called into being through the Will of God, magnified be His glory, and peerless Adam hath been fashioned through the agency of His all-compelling Word, a Word which is the source, the wellspring, the repository, and the dawning-place of the intellect. From it all creation hath proceeded, and it is the channel of God’s primal grace. None can grasp the reality of the origin of creation save God, exalted be His glory, Whose knowledge embraceth all things both before and after they come into being. Creation hath neither beginning nor end, and none hath ever unravelled its mystery. Its knowledge hath ever been, and shall remain, hidden and preserved with those Who are the Repositories of divine knowledge.
(Tablet to Mirza Abu’l-Fadl in The Tabernacle of Unity para. 2.48)


The process of His creation hath had no beginning, and can have no end.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 61)


The world of creation has had no beginning and will have no end, because it is the arena upon which the attributes and qualities of the spirit are manifested. Can we limit God and his power? In the same manner we cannot limit his creations and attributes.
(‘Abdu’l-Bahá, Divine Philosophy, p. 169)


Thus, if there was a time when God did not manifest His qualities, then there was no God, because the attributes of God presuppose the creation of phenomena. For example, by present consideration we say that God is the creator. Then there must always have been a creation—since the quality of creator cannot be limited to the moment when some man or men realize this attribute. The attributes that we discover one by one—these attributes themselves necessarily anticipated our discovery of them. Therefore, God has no beginning and no ending; nor is His creation limited ever as to degree. Limitations of time and degree pertain to things created, never to the creation as a whole. They pertain to the forms of things, not to their realities. The effulgence of God cannot be suspended. The sovereignty of God cannot be interrupted.
(‘Abdu’l-Bahá, Foundations of World Unity, p. 53)



To be brief: Our purpose is to show that the divine sovereignty, the Kingdom of God, is an ancient sovereignty, that it is not an accidental sovereignty, just as a kingdom presupposes the existence of subjects, of an army, of a country; for otherwise the state of dominion, authority and kingdom cannot be conceived of. Therefore, if we should imagine that the creation is accidental, we would be forced to admit that the Creator is accidental, whereas the divine bounty is ever flowing, and the rays of the Sun of Truth are continuously shining. No cessation is possible to the divine bounty, just as no cessation is possible to the rays of the sun. This is clear and obvious.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 463)