Some Answered Questions
\' >> \'Abdu\'l Baha >> Some Answered Questionsby 'Abdu'l-Baha
Edition 1, (September 2006)
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CONTENTS
Baha'i Terms of Use
Part One: ON THE INFLUENCE OF THE PROPHETS IN THE EVOLUTION OF HUMANITY
1: NATURE IS GOVERNED BY ONE UNIVERSAL LAW
2: PROOFS AND EVIDENCES OF THE EXISTENCE OF GOD
3: THE NEED OF AN EDUCATOR
4: ABRAHAM
5: MOSES
6: CHRIST
7: MUHAMMAD
8: THE BAB
9: BAHA'U'LLAH
10: TRADITIONAL PROOFS EXEMPLIFIED FROM THE BOOK OF DANIEL
11: COMMENTARY ON THE ELEVENTH CHAPTER OF THE REVELATION OF ST. JOHN
12: COMMENTARY ON THE ELEVENTH CHAPTER OF ISAIAH
13: COMMENTARY ON THE TWELFTH CHAPTER OF THE REVELATION OF ST. JOHN
14: SPIRITUAL PROOFS
15: TRUE WEALTH
Part Two: SOME CHRISTIAN SUBJECTS
16: OUTWARD FORMS AND SYMBOLS MUST BE USED TO CONVEY INTELLECTUAL
CONCEPTIONS
17: THE BIRTH OF CHRIST
18: THE GREATNESS OF CHRIST IS DUE TO HIS PERFECTIONS
19: THE BAPTISM OF CHRIST
20: THE NECESSITY OF BAPTISM
21: THE SYMBOLISM OF THE BREAD AND THE WINE
22: MIRACLES
23: THE RESURRECTION OF CHRIST
24: THE DESCENT OF THE HOLY SPIRIT UPON THE APOSTLES
25: THE HOLY SPIRIT
26: THE SECOND COMING OF CHRIST AND THE DAY OF JUDGMENT
27: THE TRINITY
28: EXPLANATION OF VERSE FIVE, CHAPTER SEVENTEEN, OF THE GOSPEL OF ST.
JOHN
29: EXPLANATION OF VERSE TWENTY-TWO, CHAPTER FIFTEEN, OF THE FIRST
EPISTLE OF ST. PAUL TO THE CORINTHIANS
30: ADAM AND EVE
31: EXPLANATION OF BLASPHEMY AGAINST THE HOLY SPIRIT
32: EXPLANATION OF THE VERSE "FOR MANY ARE CALLED BUT FEW ARE CHOSEN"
33: THE "RETURN" SPOKEN OF BY THE PROPHETS
34: PETER'S CONFESSION OF FAITH
35: PREDESTINATION
Part Three: ON THE POWERS AND CONDITIONS OF THE MANIFESTATIONS OF GOD
36: THE FIVE ASPECTS OF SPIRIT
37: THE DIVINITY CAN ONLY BE COMPREHENDED THROUGH THE DIVINE
MANIFESTATIONS
38: THE THREE STATIONS OF THE DIVINE MANIFESTATIONS
39: THE HUMAN CONDITION AND THE SPIRITUAL CONDITION OF THE DIVINE
MANIFESTATIONS
40: THE KNOWLEDGE OF THE DIVINE MANIFESTATIONS
41: THE UNIVERSAL CYCLES
42: THE POWER AND INFLUENCE OF THE DIVINE MANIFESTATIONS
43: THE TWO CLASSES OF PROPHETS
44: EXPLANATION OF THE REBUKES ADDRESSED BY GOD TO THE PROPHETS
45: EXPLANATION OF THE VERSE OF THE KITAB-I-AQDAS, "THERE IS NO PARTNER
FOR HIM WHO IS THE DAYSPRING OF REVELATION IN HIS MOST GREAT
INFALLIBILITY"
Part Four: ON THE ORIGIN, POWERS AND CONDITIONS OF MAN
46: MODIFICATION OF SPECIES
47: THE UNIVERSE IS WITHOUT BEGINNING; THE ORIGIN OF MAN
48: THE DIFFERENCE EXISTING BETWEEN MAN AND ANIMAL
49: THE GROWTH AND DEVELOPMENT OF THE HUMAN RACE
50: SPIRITUAL PROOFS OF THE ORIGIN OF MAN
51: THE SPIRIT AND MIND OF MAN HAVE EXISTED FROM THE BEGINNING
52: THE APPEARING OF THE SPIRIT IN THE BODY
53: THE RELATION BETWEEN GOD AND THE CREATURE
54: ON THE PROCEEDING OF THE HUMAN SPIRIT FROM GOD
55: SOUL, SPIRIT AND MIND
56: THE PHYSICAL POWERS AND THE INTELLECTUAL POWERS
57: THE CAUSES OF THE DIFFERENCES IN THE CHARACTERS OF MEN
58: THE DEGREE OF KNOWLEDGE POSSESSED BY MAN AND THE DIVINE
MANIFESTATIONS
59: MAN'S KNOWLEDGE OF GOD
60: THE IMMORTALITY OF THE SPIRIT (1)
61: THE IMMORTALITY OF THE SPIRIT (2)
62: PERFECTIONS ARE WITHOUT LIMIT
63: THE PROGRESS OF MAN IN THE OTHER WORLD
64: THE STATE OF MAN AND HIS PROGRESS AFTER DEATH
65: EXPLANATION OF A VERSE IN THE KITAB-I-AQDAS
66: THE EXISTENCE OF THE RATIONAL SOUL AFTER THE DEATH OF THE BODY
THE IMMORTALITY OF CHILDREN
67: ETERNAL LIFE AND ENTRANCE INTO THE KINGDOM OF GOD
68: FATE
69: THE INFLUENCE OF THE STARS
70: FREE WILL
71: VISIONS AND COMMUNICATION WITH SPIRITS
72: HEALING BY SPIRITUAL MEANS
73: HEALING BY MATERIAL MEANS
Part Five: MISCELLANEOUS SUBJECTS
74: THE NONEXISTENCE OF EVIL
75: TWO KINDS OF TORMENT
76: THE JUSTICE AND MERCY OF GOD
77: THE RIGHT METHOD OF TREATING CRIMINALS
78: STRIKES
79: THE REALITY OF THE EXTERIOR WORLD
80: REAL PREEXISTENCE
81: REINCARNATION
82: PANTHEISM
83: THE FOUR METHODS OF ACQUIRING KNOWLEDGE
84: THE NECESSITY OF FOLLOWING THE TEACHINGS OF THE DIVINE
MANIFESTATIONS
PART ONE: ON THE INFLUENCE OF THE PROPHETS IN THE EVOLUTION OF HUMANITY
1: NATURE IS GOVERNED BY ONE UNIVERSAL LAW
Nature is that condition, that reality, which in appearance consists in
life and death, or, in other words, in the composition and decomposition
of all things.
This Nature is subjected to an absolute organization, to determined laws,
to a complete order and a finished design, from which it will never
depart--to such a degree, indeed, that if you look carefully and with keen
sight, from the smallest invisible atom up to such large bodies of the
world of existence as the globe of the sun or the other great stars and
luminous spheres, whether you regard their arrangement, their composition,
their form or their movement, you will find that all are in the highest
degree of organization and are under one law from which they will never
depart.
But when you look at Nature itself, you see that it has no intelligence,
no will. For instance, the nature of fire is to burn; it burns without
will or intelligence. The nature of water is fluidity; it flows without
will or intelligence. The nature of the sun is radiance; it shines without
will or intelligence. The nature of vapor is to ascend; it ascends without
will or intelligence. Thus it is clear that the natural movements of all
things are compelled; there are no voluntary movements except those of
animals and, above all, those of man. Man is able to resist and to oppose
Nature because he discovers the constitution of things, and through this
he commands the forces of Nature; all the inventions he has made are due
to his discovery of the constitution of things. For example, he invented
the telegraph, which is the means of communication between the East and
the West. It is evident, then, that man rules over Nature.
Now, when you behold in existence such organizations, arrangements and
laws, can you say that all these are the effect of Nature, though Nature
has neither intelligence nor perception? If not, it becomes evident that
this Nature, which has neither perception nor intelligence, is in the
grasp of Almighty God, Who is the Ruler of the world of Nature; whatever
He wishes, He causes Nature to manifest.
One of the things which has appeared in the world of existence, and which
is one of the requirements of Nature, is human life. Considered from this
point of view man is the branch; nature is the root. Then can the will and
the intelligence, and the perfections which exist in the branch, be absent
in the root?
It is said that Nature in its own essence is in the grasp of the power of
God, Who is the Eternal Almighty One: He holds Nature within accurate
regulations and laws, and rules over it.(1)
2: PROOFS AND EVIDENCES OF THE EXISTENCE OF GOD
One of the proofs and demonstrations of the existence of God is the fact
that man did not create himself: nay, his creator and designer is another
than himself.
It is certain and indisputable that the creator of man is not like man
because a powerless creature cannot create another being. The maker, the
creator, has to possess all perfections in order that he may create.
Can the creation be perfect and the creator imperfect? Can a picture be a
masterpiece and the painter imperfect in his art? For it is his art and
his creation. Moreover, the picture cannot be like the painter; otherwise,
the painting would have created itself. However perfect the picture may
be, in comparison with the painter it is in the utmost degree of
imperfection.
The contingent world is the source of imperfections: God is the origin of
perfections. The imperfections of the contingent world are in themselves a
proof of the perfections of God.
For example, when you look at man, you see that he is weak. This very
weakness of the creature is a proof of the power of the Eternal Almighty
One, because, if there were no power, weakness could not be imagined. Then
the weakness of the creature is a proof of the power of God; for if there
were no power, there could be no weakness; so from this weakness it
becomes evident that there is power in the world. Again, in the contingent
world there is poverty; then necessarily wealth exists, since poverty is
apparent in the world. In the contingent world there is ignorance;
necessarily knowledge exists, because ignorance is found; for if there
were no knowledge, neither would there be ignorance. Ignorance is the
nonexistence of knowledge, and if there were no existence, nonexistence
could not be realized.
It is certain that the whole contingent world is subjected to a law and
rule which it can never disobey; even man is forced to submit to death, to
sleep and to other conditions--that is to say, man in certain particulars
is governed, and necessarily this state of being governed implies the
existence of a governor. Because a characteristic of contingent beings is
dependency, and this dependency is an essential necessity, therefore,
there must be an independent being whose independence is essential.
In the same way it is understood from the man who is sick that there must
be one who is in health; for if there were no health, his sickness could
not be proved.
Therefore, it becomes evident that there is an Eternal Almighty One, Who
is the possessor of all perfections, because unless He possessed all
perfections He would be like His creation.
Throughout the world of existence it is the same; the smallest created
thing proves that there is a creator. For instance, this piece of bread
proves that it has a maker.
Praise be to God! the least change produced in the form of the smallest
thing proves the existence of a creator: then can this great universe,
which is endless, be self-created and come into existence from the action
of matter and the elements? How self-evidently wrong is such a
supposition!
These obvious arguments are adduced for weak souls; but if the inner
perception be open, a hundred thousand clear proofs become visible. Thus,
when man feels the indwelling spirit, he is in no need of arguments for
its existence; but for those who are deprived of the bounty of the spirit,
it is necessary to establish external arguments.
3: THE NEED OF AN EDUCATOR
When we consider existence, we see that the mineral, vegetable, animal and
human worlds are all in need of an educator.
If the earth is not cultivated, it becomes a jungle where useless weeds
grow; but if a cultivator comes and tills the ground, it produces crops
which nourish living creatures. It is evident, therefore, that the soil
needs the cultivation of the farmer. Consider the trees: if they remain
without a cultivator, they will be fruitless, and without fruit they are
useless; but if they receive the care of a gardener, these same barren
trees become fruitful, and through cultivation, fertilization and
engrafting the trees which had bitter fruits yield sweet fruits. These are
rational proofs; in this age the peoples of the world need the arguments
of reason.
The same is true with respect to animals: notice that when the animal is
trained it becomes domestic, and also that man, if he is left without
education, becomes bestial, and, moreover, if left under the rule of
nature, becomes lower than an animal, whereas if he is educated he becomes
an angel. For the greater number of animals do not devour their own kind,
but men, in the Sudan, in the central regions of Africa, kill and eat each
other.
Now reflect that it is education that brings the East and the West under
the authority of man; it is education that produces wonderful industries;
it is education that spreads great sciences and arts; it is education that
makes manifest new discoveries and institutions. If there were no
educator, there would be no such things as comforts, civilization or
humanity. If a man be left alone in a wilderness where he sees none of his
own kind, he will undoubtedly become a mere brute; it is then clear that
an educator is needed.
But education is of three kinds: material, human and spiritual. Material
education is concerned with the progress and development of the body,
through gaining its sustenance, its material comfort and ease. This
education is common to animals and man.
Human education signifies civilization and progress--that is to say,
government, administration, charitable works, trades, arts and
handicrafts, sciences, great inventions and discoveries and elaborate
institutions, which are the activities essential to man as distinguished
from the animal.
Divine education is that of the Kingdom of God: it consists in acquiring
divine perfections, and this is true education; for in this state man
becomes the focus of divine blessings, the manifestation of the words,
"Let Us make man in Our image, and after Our likeness."(2) This is the
goal of the world of humanity.
Now we need an educator who will be at the same time a material, human and
spiritual educator, and whose authority will be effective in all
conditions. So if anyone should say, "I possess perfect comprehension and
intelligence, and I have no need of such an educator," he would be denying
that which is clear and evident, as though a child should say, "I have no
need of education; I will act according to my reason and intelligence, and
so I shall attain the perfections of existence"; or as though the blind
should say, "I am in no need of sight, because many other blind people
exist without difficulty."
Then it is plain and evident that man needs an educator, and this educator
must be unquestionably and indubitably perfect in all respects and
distinguished above all men. Otherwise, if he should be like the rest of
humanity, he could not be their educator, more particularly because he
must be at the same time their material and human as well as their
spiritual educator--that is to say, he must teach men to organize and carry
out physical matters, and to form a social order in order to establish
cooperation and mutual aid in living so that material affairs may be
organized and regulated for any circumstances that may occur. In the same
way he must establish human education--that is to say, he must educate
intelligence and thought in such a way that they may attain complete
development, so that knowledge and science may increase, and the reality
of things, the mysteries of beings and the properties of existence may be
discovered; that, day by day, instructions, inventions and institutions
may be improved; and from things perceptible to the senses conclusions as
to intellectual things may be deduced.
He must also impart spiritual education, so that intelligence and
comprehension may penetrate the metaphysical world, and may receive
benefit from the sanctifying breeze of the Holy Spirit, and may enter into
relationship with the Supreme Concourse. He must so educate the human
reality that it may become the center of the divine appearance, to such a
degree that the attributes and the names of God shall be resplendent in
the mirror of the reality of man, and the holy verse "We will make man in
Our image and likeness" shall be realized.(3)
It is clear that human power is not able to fill such a great office, and
that reason alone could not undertake the responsibility of so great a
mission. How can one solitary person without help and without support lay
the foundations of such a noble construction? He must depend on the help
of the spiritual and divine power to be able to undertake this mission.
One Holy Soul gives life to the world of humanity, changes the aspect of
the terrestrial globe, causes intelligence to progress, vivifies souls,
lays the basis of a new life, establishes new foundations, organizes the
world, brings nations and religions under the shadow of one standard,
delivers man from the world of imperfections and vices, and inspires him
with the desire and need of natural and acquired perfections. Certainly
nothing short of a divine power could accomplish so great a work. We ought
to consider this with justice, for this is the office of justice.
A Cause which all the governments and peoples of the world, with all their
powers and armies, cannot promulgate and spread, one Holy Soul can promote
without help or support! Can this be done by human power? No, in the name
of God! For example, Christ, alone and solitary, upraised the standard of
peace and righteousness, a work which all the victorious governments with
all their hosts are unable to accomplish. Consider what was the fate of so
many and diverse empires and peoples: the Roman Empire, France, Germany,
Russia, England, etc.; all were gathered together under the same tent--that
is to say, the appearance of Christ brought about a union among these
diverse nations, some of whom, under the influence of Christianity, became
so united that they sacrificed their lives and property for one another.
After the time of Constantine, who was the protagonist of Christianity,
divisions broke out among them. The point is this, that Christ united
these nations but after a while governments became the cause of discord.
What I mean is that Christ sustained a Cause that all the kings of the
earth could not establish! He united the various religions and modified
ancient customs. Consider what great differences existed between Romans,
Greeks, Syrians, Egyptians, Phoenicians, Israelites and other peoples of
Europe. Christ removed these differences and became the cause of love
between these communities. Although after some time governments destroyed
this union, the work of Christ was accomplished.
Therefore, the Universal Educator must be at the same time a physical,
human and spiritual educator; and He must possess a supernatural power, so
that He may hold the position of a divine teacher. If He does not show
forth such a holy power, He will not be able to educate, for if He be
imperfect, how can He give a perfect education? If He be ignorant, how can
He make others wise? If He be unjust, how can He make others just? If He
be earthly, how can He make others heavenly?
Now we must consider justly: did these Divine Manifestations Who have
appeared possess all these qualifications or not?(4) If They had not these
qualifications and these perfections, They were not real Educators.
Therefore, it must be our task to prove to the thoughtful by reasonable
arguments the prophethood of Moses, of Christ and of the other Divine
Manifestations. And the proofs and evidences which we give are not based
on traditional but on rational arguments.
It has now been proved by rational arguments that the world of existence
is in the utmost need of an educator, and that its education must be
achieved by divine power. There is no doubt that this holy power is
revelation, and that the world must be educated through this power which
is above human power.
4: ABRAHAM
One of those Who possessed this power and was assisted by it was Abraham.
And the proof of it was that He was born in Mesopotamia, and of a family
who were ignorant of the Oneness of God. He opposed His own nation and
people, and even His own family, by rejecting all their gods. Alone and
without help He resisted a powerful tribe, a task which is neither simple
nor easy. It is as if in this day someone were to go to a Christian people
who are attached to the Bible, and deny Christ; or in the Papal Court--God
forbid!--if such a one were in the most powerful manner to blaspheme
against Christ and oppose the people.
These people believed not in one God but in many gods, to whom they
ascribed miracles; therefore, they all arose against Him, and no one
supported Him except Lot, His brother's son, and one or two other people
of no importance. At last, reduced to the utmost distress by the
opposition of His enemies, He was obliged to leave His native land. In
reality they banished Him in order that He might be crushed and destroyed,
and that no trace of Him might be left.
Abraham then came into the region of the Holy Land. His enemies considered
that His exile would lead to His destruction and ruin, as it seemed
impossible that a man banished from His native land, deprived of His
rights and oppressed on all sides--even though He were a king--could escape
extermination. But Abraham stood fast and showed forth extraordinary
firmness--and God made this exile to be to His eternal honor--until He
established the Unity of God in the midst of a polytheistic generation.
This exile became the cause of the progress of the descendants of Abraham,
and the Holy Land was given to them. As a result the teachings of Abraham
were spread abroad, a Jacob appeared among His posterity, and a Joseph who
became ruler in Egypt. In consequence of His exile a Moses and a being
like Christ were manifested from His posterity, and Hagar was found from
whom Ishmael was born, one of whose descendants was Muhammad. In
consequence of His exile the Bab appeared from His posterity,(5) and the
Prophets of Israel were numbered among the descendants of Abraham. And so
it will continue for ever and ever. Finally, in consequence of His exile
the whole of Europe and most of Asia came under the protecting shadow of
the God of Israel. See what a power it is that enabled a Man Who was a
fugitive from His country to found such a family, to establish such a
faith, and to promulgate such teachings. Can anyone say that all this
occurred accidentally? We must be just: was this Man an Educator or not?
Since the exile of Abraham from Ur to Aleppo in Syria produced this
result, we must consider what will be the effect of the exile of
Baha'u'llah in His several removes from Tihran to Ba_gh_dad, from thence
to Constantinople, to Rumelia and to the Holy Land.
See what a perfect Educator Abraham was!
5: MOSES
Moses was for a long time a shepherd in the wilderness. Regarded
outwardly, He was a Man brought up in a tyrannical household, and was
known among men as One Who had committed a murder and become a shepherd.
By the government and the people of Pharaoh He was much hated and
detested.
It was such a Man as this that freed a great nation from the chains of
captivity, made them contented, brought them out from Egypt, and led them
to the Holy Land.
This people from the depths of degradation were lifted up to the height of
glory. They were captive; they became free. They were the most ignorant of
peoples; they became the most wise. As the result of the institutions that
Moses gave them, they attained a position which entitled them to honor
among all nations, and their fame spread to all lands, to such a degree
indeed that among surrounding nations if one wished to praise a man one
said, "Surely he is an Israelite." Moses established laws and ordinances;
these gave life to the people of Israel, and led them to the highest
possible degree of civilization at that period.
To such a development did they attain that the philosophers of Greece
would come and acquire knowledge from the learned men of Israel. Such an
one was Socrates, who visited Syria, and took from the children of Israel
the teachings of the Unity of God and of the immortality of the soul.
After his return to Greece, he promulgated these teachings. Later the
people of Greece rose in opposition to him, accused him of impiety,
arraigned him before the Areopagus, and condemned him to death by poison.
Now, how could a Man Who was a stammerer, Who had been brought up in the
house of Pharaoh, Who was known among men as a murderer, Who through fear
had for a long time remained in concealment, and Who had become a
shepherd, establish so great a Cause, when the wisest philosophers on
earth have not displayed one thousandth part of this influence? This is
indeed a prodigy.
A Man Who had a stammering tongue, Who could not even converse correctly,
succeeded in sustaining this great Cause! If He had not been assisted by
divine power, He would never have been able to carry out this great work.
These facts are undeniable. Materialist philosophers, Greek thinkers, the
great men of Rome became famous in the world, each one of them having
specialized in one branch of learning only. Thus Galen and Hippocrates
became celebrated in medicine, Aristotle in logic and reasoning, and Plato
in ethics and theology. How is it that a shepherd could acquire all of
this knowledge? It is beyond doubt that He must have been assisted by an
omnipotent power.