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Know that it is one of the most abstruse spiritual truths that the world of existence--that is to say, this endless universe--has no beginning.
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. 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.
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.
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 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.
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 conditions, until gradually it attained this present perfection, and became adorned with innumerable beings, and appeared as a finished organization.
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.
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." [Qur'án 23:14.] 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.
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, 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.