"This is the firstness and the lastness of the Word of God, Who says, “I am the Alpha and the Omega”, for He is both the source of grace and its ultimate goal."

"Thus it is clear and evident that although created things exist, in relation to God and to His Word they are non-existent. This is the firstness and the lastness of the Word of God, Who says, “I am the Alpha and the Omega”, for He is both the source of grace and its ultimate goal. The Creator has ever had a creation, and the rays have ever emanated and shone forth from the Sun of Truth; for a lightless sun would be impenetrable darkness. The names and attributes of God require the existence of things, and no cessation in the outpouring of God’s ancient grace can ever be contemplated, for this would be contrary to the divine perfections."

‘Abdu’l-Bahá, Some Answered Questions

" ... the outward is the expression of the inward: The earthly realm is the mirror of the heavenly Kingdom, and the material world is in accordance with the spiritual world."

" ... The first proof is that the outward is the expression of the inward: The earthly realm is the mirror of the heavenly Kingdom, and the material world is in accordance with the spiritual world. Now observe that in the sensible world the divine appearances are not repeated, for no created thing can be identical with another in every way. The sign of Divine Unity is present and visible in all things. If all the granaries of the world were filled with grain, you would be hard-pressed to find two grains that are absolutely identical and indistinguishable in every respect: Some difference or distinction is bound to remain between them. Now, as the proof of the Divine Unity exists within all things, and the oneness and singleness of God is visible in the realities of all beings, the recurrence of the same divine appearance is in no wise possible. ..."

‘Abdu’l-Bahá, Some Answered Questions

" ... that Essence of sanctity is the sum of all divine and lordly perfections, and all creatures receive illumination from His emanational appearance ..."

"In brief, superior realities do not descend or abase themselves to the degree of inferior realities. How, then, could the universal Reality of God, which transcends all descriptions and attributes, resolve itself, notwithstanding its absolute sanctity and holiness, into the forms and realities of the contingent world, which are the very source of imperfections? This is pure fantasy and untenable conjecture. On the contrary, that Essence of sanctity is the sum of all divine and lordly perfections, and all creatures receive illumination from His emanational appearance and partake of the lights of His celestial perfection and beauty, in the same way that all earthly creatures acquire the grace of light from the rays of the sun, without any descent or abasement of the latter into the recipient realities of these earthly beings."

‘Abdu’l-Bahá, Some Answered Questions

" ... Now, the substance is undoubtedly superior to the accident, for the substance is primary and the accident secondary ..."

" ... This common existence, however, is only one accident among others that enter upon the realities of created things, while the essences of beings are the substance. This accidental existence, which is dependent upon things in the same way that the properties of things are dependent upon them, is but one accident among many.

Now, the substance is undoubtedly superior to the accident, for the substance is primary and the accident secondary; the substance subsists through itself while the accident subsists through something else—that is, it needs a substance through which it can subsist.

In this case, God would be secondary to and in need of His creation, and the creation could dispense entirely with Him. ..."

‘Abdu’l-Bahá, Some Answered Questions

"All created things are the objects of the divine knowledge ..."

"Among the proofs they adduce is this: All created things are the objects of the divine knowledge, and no knowledge can be realized without objects of knowledge, since knowledge pertains to something that exists, not to that which is non-existent. Indeed, how can utter non-existence attain specification and individuation in the mirror of knowledge? It follows that the realities of all created things, which are the objects of the knowledge of the Most High, had an intelligible existence, for they were the forms of the divine knowledge, and that they are pre-existent, for the divine knowledge is pre-existent. As long as the knowledge is pre-existent, so must be its objects. And the specifications and individuations of created things, which are the objects of the pre-existent knowledge of the divine Essence, are identical to the divine knowledge itself. The reason for this is that the reality, the knowledge, and the objects of the knowledge of the divine Being must be realized in a state of absolute unity. Otherwise, the divine Essence would become the seat of multiple phenomena, and a plurality of pre-existences would become necessary, which is absurd."

‘Abdu’l-Bahá, Some Answered Questions




Duer

" ... Thus, real Existence is all things, but it is not any single one of them."

" ... “Uncompounded” stands here in contrast to “composed”—that is to say, that solitary Reality, which is sanctified and exalted above composition and division, has resolved itself into countless forms. Thus, real Existence is all things, but it is not any single one of them."

‘Abdu’l-Bahá, Some Answered Questions

"Thus it is clear that man does not possess any criterion of knowledge that can be relied upon."

... "Know, therefore, that what the people possess and believe to be true is liable to error. For if in proving or disproving a thing a proof drawn from the evidence of the senses is advanced, this criterion is clearly imperfect; if a rational proof is adduced, the same holds true; and likewise if a traditional proof is given. Thus it is clear that man does not possess any criterion of knowledge that can be relied upon.

But the grace of the Holy Spirit is the true criterion regarding which there is no doubt or uncertainty. That grace consists in the confirmations of the Holy Spirit which are vouchsafed to man and through which certitude is attained."

‘Abdu’l-Bahá, Some Answered Questions

Mishkin Qalam