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47: THE UNIVERSE IS WITHOUT BEGINNING; THE ORIGIN OF MAN 180 |
We have already explained that the names and attributes
of the Divinity themselves require the existence of
beings. Although this subject has been explained in detail,
we will speak of it again briefly. Know that an educator
without pupils cannot be imagined; a monarch without
subjects could not exist; a master without scholars cannot
be appointed; a creator without a creature is impossible; a
provider without those provided for cannot be conceived;
for all the divine names and attributes demand the existence
of beings. If we could imagine a time when no beings
existed, this imagination would be the denial of the Divinity
of God. Moreover, absolute nonexistence cannot
become existence. If the beings were absolutely nonexistent,
existence would not have come into being. Therefore,
as the Essence of Unity (that is, the existence of God)
is everlasting and eternal—that is to say, it has neither beginning
nor end—it is certain that this world of existence,
this endless universe, has neither beginning nor end. Yes,
it may be that one of the parts of the universe, one of the
globes, for example, may come into existence, or may be
disintegrated, but the other endless globes are still existing;
the universe would not be disordered nor destroyed.
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On the contrary, existence is eternal and perpetual. As
each globe has a beginning, necessarily it has an end because
every composition, collective or particular, must of
necessity be decomposed. The only difference is that
some are quickly decomposed, and others more slowly,
but it is impossible that a composed thing should not
eventually be decomposed.
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It is necessary, therefore, that we should know what
each of the important existences was in the beginning—for there is no doubt that in the beginning the origin was
one: the origin of all numbers is one and not two. Then it is
evident that in the beginning matter was one, and that one
matter appeared in different aspects in each element.
Thus various forms were produced, and these various aspects
as they were produced became permanent, and each
element was specialized. But this permanence was not definite,
and did not attain realization and perfect existence
until after a very long time. Then these elements became
composed, and organized and combined in infinite forms;
or rather from the composition and combination of these
elements innumerable beings appeared.
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This composition and arrangement, through the wisdom
of God and His preexistent might, were produced
from one natural organization, which was composed and
combined with the greatest strength, conformable to wisdom,
and according to a universal law. From this it is evident
that it is the creation of God, and is not a fortuitous
composition and arrangement. This is why from every
natural composition a being can come into existence, but
from an accidental composition no being can come into
existence. For example, if a man of his own mind and intelligence
collects some elements and combines them, a
living being will not be brought into existence since the
system is unnatural. This is the answer to the implied
question that, since beings are made by the composition
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and the combination of elements, why is it not possible for
us to gather elements and mingle them together, and so
create a living being. This is a false supposition, for the
origin of this composition is from God; it is God Who
makes the combination, and as it is done according to the
natural system, from each composition one being is produced,
and an existence is realized. A composition made
by man produces nothing because man cannot create.
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Briefly, we have said that from the composition and
combination of elements, from their decomposition, from
their measure, and from the effect of other beings upon
them, resulted forms, endless realities and innumerable
beings. But it is clear that this terrestrial globe in its
present form did not come into existence all at once, but
that this universal existence gradually passed through
different phases until it became adorned with its present
perfection. Universal beings resemble and can be compared
to particular beings, for both are subjected to one
natural system, one universal law and divine organization.
So you will find the smallest atoms in the universal system
are similar to the greatest beings of the universe. It is clear
that they come into existence from one laboratory of might
under one natural system and one universal law; therefore,
they may be compared to one another. Thus the embryo
of man in the womb of the mother gradually grows
and develops, and appears in different forms and conditions,
until in the degree of perfect beauty it reaches
maturity and appears in a perfect form with the utmost
grace. And in the same way, the seed of this flower which
you see was in the beginning an insignificant thing, and
very small; and it grew and developed in the womb of the
earth and, after appearing in various forms, came forth in
this condition with perfect freshness and grace. In the
same manner, it is evident that this terrestrial globe, having
once found existence, grew and developed in the matrix
of the universe, and came forth in different forms and
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conditions, until gradually it attained this present perfection,
and became adorned with innumerable beings, and
appeared as a finished organization.
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Then it is clear that original matter, which is in the embryonic
state, and the mingled and composed elements
which were its earliest forms, gradually grew and developed
during many ages and cycles, passing from one shape
and form to another, until they appeared in this perfection,
this system, this organization and this establishment,
through the supreme wisdom of God.
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Let us return to our subject that man, in the beginning
of his existence and in the womb of the earth, like the embryo
in the womb of the mother, gradually grew and developed,
and passed from one form to another, from one
shape to another, until he appeared with this beauty and
perfection, this force and this power. It is certain that in
the beginning he had not this loveliness and grace and elegance,
and that he only by degrees attained this shape, this
form, this beauty and this grace. There is no doubt that
the human embryo did not at once appear in this form;
neither did it then become the manifestation of the words
“Blessed, therefore, be God, the most excellent of Makers.”
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Gradually it passed through various conditions and
different shapes, until it attained this form and beauty,
this perfection, grace and loveliness. Thus it is evident and
confirmed that the development and growth of man on
this earth, until he reached his present perfection, resembled
the growth and development of the embryo in the
womb of the mother: by degrees it passed from condition
to condition, from form to form, from one shape to another,
for this is according to the requirement of the universal
system and Divine Law.
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That is to say, the embryo passes through different
states and traverses numerous degrees, until it reaches the
form in which it manifests the words “Praise be to God,
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the best of Creators,” and until the signs of reason and
maturity appear. And in the same way, man’s existence on
this earth, from the beginning until it reaches this state,
form and condition, necessarily lasts a long time, and goes
through many degrees until it reaches this condition. But
from the beginning of man’s existence he is a distinct species.
In the same way, the embryo of man in the womb of
the mother was at first in a strange form; then this body
passes from shape to shape, from state to state, from form
to form, until it appears in utmost beauty and perfection.
But even when in the womb of the mother and in this
strange form, entirely different from his present form and
figure, he is the embryo of the superior species, and not of
the animal; his species and essence undergo no change.
Now, admitting that the traces of organs which have disappeared
actually exist, this is not a proof of the impermanence
and the nonoriginality of the species. At the most it
proves that the form, and fashion, and the organs of man
have progressed. Man was always a distinct species, a
man, not an animal. So, if the embryo of man in the womb
of the mother passes from one form to another so that the
second form in no way resembles the first, is this a proof
that the species has changed? that it was at first an animal,
and that its organs progressed and developed until it became
a man? No, indeed! How puerile and unfounded is
this idea and this thought! For the proof of the originality
of the human species, and of the permanency of the nature
of man, is clear and evident.
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1. | Qur’án 23:14. [ Back To Reference] |