The hens were sure the sun rose because the rooster crowed, until the morning he was too hoarse to crow and the sun came up anyway. ‘Abdu’l-Bahá liked the fable because asking why is a discipline. Bahá’u’lláh tells the seeker to enter every house by its door, for God has appointed a cause for everything and a means for every end; trust in Him and the use of means are partners, not rivals. The world appears as a web rather than a line: the sun lifts vapour, the vapour becomes cloud, the cloud rain, and each link both acts and is acted upon. Aristotle’s four senses of cause, matter, form, the source of change and purpose, help sort out which question is being asked [1]. At the summit the Báb sets a limit: the Primal Will is the cause of all things, while the Essence of God stands beyond causation altogether. From here the path leads to the four causes themselves, to free will and fate, and to the interconnectedness of all things.
The hens were very worried that the sun wouldn't rise if the crowing of their lord and master did not summon it. The hens, you see, thought the sun came up only because the rooster crowed.
The next day the sun cured them of their superstition. To be sure, the rooster was still too sick and too hoarse to crow, but the sun shone anyway; nothing bad affected its course.
O seeker! Hearken unto the counsel of this imprisoned servant. Act not before knowledge, and seek not from other than the source. For everything a cause hath been ordained, and for every matter an outlet. If thou desirest it, be not heedless thereof. Enter every house through its door. Thus was it revealed aforetime and now in this perspicuous Tablet.
We have assigned to every end a means for its accomplishment; avail yourselves thereof, and place your trust and confidence in God, the Omniscient, the All-Wise.
(Bahá’u’lláh, Kitab-i-Aqdas (The Most Holy Book), 1290-05-15 [1873-Jul-11] -- BH00001)
04
God has refused to cause things to flow except through their means, and We have appointed for all things a cause.
(‘Abdu’l-Bahá, 1900 or <, to Mirza Husayn brother of Aqa Mirza Ali Akbar -- AB03357)
05
Since He hath ordained for every thing an effect and means through the manifestation of the Influential Name, one must seek from the Causer of causes through these means.
(Bahá’u’lláh, to One whose letter has been received R H -- BH05526)
06
The law of causation is firmly established, and the manifestation of all things occurs through definite and determined means. Exalted be His Command and His Greatness!
For every matter there is an appointed time and a destined cause.
(Bahá’u’lláh, 1306-09-01 [1889-May-1], to Mirza Abdullah et al -- BH00823)
07
Be not distressed at the delay of matters - every matter is bound to its time.
(Bahá’u’lláh, Lawh-i-Kimiya 4, ca. 1289-1290?, to Rahim -- BH07258)
08
In fine, that Universal Reality with all its qualities and attributes that we recount is holy and exalted above all minds and understandings. As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction. These influences, too, are formed under the action of still other influences.
(‘Abdu’l-Bahá, Lawh-i-Dr Forel (Tablet to Dr Forel), 1921-Sep-21, to Auguste Forel -- AB00020)
09
Furthermore, although all created things grow and develop, yet are they subjected to influences from without. For instance, the sun giveth heat, the rain nourisheth, the wind bringeth life, so that man can develop and grow. … For example, the growth and development of a human being is dependent upon the existence of water, and water is dependent upon the existence of rain, and rain is dependent upon the existence of clouds, and clouds are dependent upon the existence of the sun, which causeth land and sea to produce vapour, the condensation of vapour forming the clouds. Thus each one of these entities exerteth its influence and is likewise influenced in its turn.
(‘Abdu’l-Bahá, 1921-May-01, to Mr A A Dan Zidgiz -- AB00103)
10
There is no doubt that the completeness seen in each and every thing arises, by divine creation, from the component elements, their appropriate combination, their proportionate measure, the manner of their composition, and the influence of other created things. For all beings are linked together like a chain; and mutual aid, assistance, and interaction are among their intrinsic properties and are the cause of their formation, development, and growth. It is established through numerous proofs and arguments that every single thing has an effect and influence upon every other, either independently or through a causal chain.
(‘Abdu’l-Bahá, Chapter 46, Transformation of Species, 1904-Jun ca. -- AB00278)
11
These relationships have been placed in the realities of existent beings through the power of creation and every incident is a consequence of the necessary relationship. For example, God hath created a relation between the sun and the terrestrial globe that the rays of the sun should shine and the soil should yield.
(‘Abdu’l-Bahá, 1919-Jul-18, to Helen Eggleston -- AB03929)
12
The chain of creation is interwoven in a natural law and divine order. Everything is interlinked. A link cannot be broken without affecting that natural order.
(‘Abdu’l-Bahá, Words spoken at 309 W 78th St in New York, 1912-Jun-19 -- ABU2457)
13
Question: Are great calamities like this flood, the San Francisco earthquake, etc., caused by the wickedness of the people?
Answer: It belongs to the lesson of yesterday. Events like these happen because of the connection between the parts of the universe, for every small part has connection with every great part, and what affects one affects the other or all others.
On account of this connection, the actions of man have effect.
(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU2116)
14
O respected Assembly! O friends of Truth! The inherent nature of fire is to burn, the inherent nature of electricity is to give light, the inherent nature of the sun is to shine, and the inherent nature of the organic earth is the power of growth.
(‘Abdu’l-Bahá, Words spoken at Theosophical Society in London, 1911-Oct-03 -- ABU0257)
15
When you consider nature itself, however, you see that it has neither awareness nor will. For instance, the nature of fire is to burn; it burns without consciousness or will. The nature of water is to flow; it flows without consciousness or will. The nature of the sun is to shed light; it shines without consciousness or will. The nature of vapour is to rise; it rises without consciousness or will.
(‘Abdu’l-Bahá, Chapter 1, Nature is Governed by a Universal Law, 1904-Jun ca. -- AB01029)
16
If we say that composition is accidental, this is philosophically a false theory, because then we have to believe in an effect without a cause, and philosophically no effect is conceivable without a cause. We cannot think of an effect without some primal cause, and composition being an effect, there must naturally be a cause behind it.
(‘Abdu’l-Bahá, Words to the friends, spoken at Rue St. Didier 30 on 1913-Feb-09 -- ABU0591)
17
In the Universe, all atoms and particles are united by the power of attraction and cohesion; if it were not for this, everything would be immediately dissolved and annihilated. The life of the whole creation depend upon this power.
(‘Abdu’l-Bahá, Words to E.J. Rosenberg et al, spoken around Feb. 1901 -- ABU1391)
18
Know of a certainty that every visible thing has a cause. For instance, this table is made by a carpenter; its originator is the carpenter.
Therefore as such objects are not self created, they are not in the nature of things eternal; but need an auxiliary-transforming force, although in their essence they are very ancient in time; but their ancient and eternal existence is not due to the temporary form.
This can be proven to be false; for composition is an effect, and philosophically no effect is conceivable without causation. No effect can be conceived of without some primal cause.
(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Nov-10 -- ABU0102)
Even unpleasant things, such as chill in the feet which is felt in the head, a disagreeable odor which affects the whole system, or trifles (which are endless, and seem to be accidental) such as a small hair appearing in an unusual place on a man's face, should also be considered as having a place or part in this general system. Therefore, what we call an accident is the effect of the connection of all the parts, and no events transpire in vain.
(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU1589)
22
This universe is not created through the fortuitous concurrences of atoms; it is created by a great law which decrees that the tree bring forth certain definite fruit.
[One day when in Acca, Abdul-Baha, speaking of the mentioned fact and explaining that the possibility of every effect is latent or deposited in its cause, gave the following illustration:]
A wise man when looking at an egg, sees in it the whole form of a bird; he sees the beak, the claws, the plumage, the wings and the eyes, as well as the song and melody of the bird; but a child or an unwise man sees nothing but the egg, even unable to go any further than the outward shell and appearance.
(‘Abdu’l-Bahá, Words to Ali-Kuli Khan in Akka prior to 1902 -- ABU2702)
24
Consider another proof: Every cause is followed by an effect and vice versa; there could be no effect without a cause preceding it. … Motion without a mover or cause of motion is inconceivable.
(‘Abdu’l-Bahá, Public address given at Maxwell home on 1912-Sep-02 -- ABU0241)
25
Some maintain that the realization of things, the composition of beings, and their analysis stem from interaction, and therefore have no need of a true Director.
In truth, there exists a marvelous connection between these elements and beings, and from this connection interaction becomes clear and evident, as in the human world.
(‘Abdu’l-Bahá, Words spoken on 1916-May-02 in Bahji -- ABU1362)
26
Answer: Fate is of two kinds: one is irrevocable and the other is conditional, or, as it is said, impending. Irrevocable fate is that which cannot be changed or altered, while conditional fate is that which may or may not occur. Thus, the irrevocable fate for this lamp is that its oil will be burned and consumed. Its eventual extinction is therefore certain and it is impossible to change or alter this outcome, for such is its irrevocable fate.
(‘Abdu’l-Bahá, Chapter 68, Two Kinds of Fate, 1904 ca. -- AB05420)
27
A rational proof for the immortality of the spirit is this, that no effect can be produced by a non-existent thing; that is, it is impossible that any effect should appear from absolute nothingness. For the effect of a thing is secondary to its existence, and that which is secondary is conditioned upon the existence of that which is primary.
(‘Abdu’l-Bahá, Chapter 60, The Immortality of the Spirit (1), 1904-Oct ca. -- AB00268)
28
Such as communicate the generating influence and such as receive its impact are indeed created through the irresistible Word of God which is the Cause of the entire creation, while all else besides His Word are but the creatures and the effects thereof.
… Every thing must needs have an origin and every building a builder. Verily, the Word of God is the Cause which hath preceded the contingent world -- a world which is adorned with the splendours of the Ancient of Days, yet is being renewed and regenerated at all times. Immeasurably exalted is the God of Wisdom Who hath raised this sublime structure.
(Bahá’u’lláh, Lawh-i-Hikmat (Tablet of Wisdom), 1292? [1875-1876], to Mulla Muhammad Qa'ini (Nabil-i-Akbar) -- BH00223)
29
Verily God created the Will through itself, not from anything else. Then through it He created whatsoever beareth the name of a thing. The cause of its existence is itself and naught else. Whoso maintaineth that the Divine Essence was the cause of creation hath unknowingly associated partners with his Lord, for as He is, He cannot be associated with anything, nor doth anything exist with Him. It hath been established in wisdom that between cause and effect there must needs be similarity. Therefore did the Imam say that the cause of things is His handiwork, and He hath no cause. Some philosophers have stumbled in explaining this station according to their beliefs, which God hath not intended in His Book. May God forgive them through His grace, for He is the Forgiving, the Merciful.
(The Báb, Tafsir al-Ha I (Tafsir-i-Alifayn: Commentary on the Letter Ha'), unknown (late Shiraz), to Abu'l-Hasani'l-Husayni -- BB00021)
30
Exalted is He Who created all causes, and exalted is He Who hath made all things dependent on causes.
… The Truth hath ever been, and will ever be, and likewise creation, except that the latter is preceded by causation. In this case the principle of unity is established and realized.
(Bahá’u’lláh, 1299-07-12 [1882-May-30], to Mulla Muhammad Ali -- BH00328)
31
Know that God, glorified be He, has not created anything upon which falls the name of "thing" except through what the essence of that thing accepts. And it is impossible for anything in the heavens and earth to receive existence except through seven aspects, which are: Will, Purpose, Measure, Decree, Permission, Term, and Book. Whosoever claims the absence of any one of these has disbelieved.
(The Báb, Sharh-i-Hadith-i-ma min fi'lin yaf'alahu'l-'abd -- BB00366)
32
God appointed the Term for the sake of causes, and He exalted the Book through the establishing of effects -- so that naught of existents should escape from the Book, but that they should find it expounded in causes within this Book, and its reasons made plain in the secret of this Gate.
(The Báb, Fi Bayani Lawhi'l-Mahfuz (Letter on the Preserved Tablet) (part II), 1261 [1844-1845], to Aqa Muhammad Ibrahim -- BB00364)
33
All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being.
(Bahá’u’lláh, Lawh-i-Abdu'l-Vahhab, 1304-10-14 [1887-Jul-6], to Mulla Abdul-Vahhab Quchani -- BH00433)
34
It is impossible for any deed to remain without effect. If you sow a pure seed in the soil, a blessed harvest will result. When seeds of hatred are planted in the earth, such tares will certainly result.
(‘Abdu’l-Bahá, 1912-Jan-10, to Ghulam Ali Davachi -- AB01381)
35
Otherwise there is no doubt that the blessed Word is penetrating and, like the sun's heat, influences all things - the only difference being that its effects appear more slowly in some things and more quickly in others.
(‘Abdu’l-Bahá, Words spoken on 1913-Jun-17 in Port Said -- ABU1918)
36
But happiness is caused either by looking at a beautiful picture of witnessing a delectable panorama or associating with the person whom you love or listening to a good voice or solving an intellectual problem. All these are the motives of happiness but the real cause is spiritual.
(‘Abdu’l-Bahá, Words spoken on 1914-Jun-03 in Tiberias -- ABU2694)
37
You ask: "What then is the wrath of God?" The wrath of God is the erroneous designation for logic, causality, in brief, the justice of God.
(‘Abdu’l-Bahá, Words spoken to Miss St. in Aug 1910 -- ABU2114)
38
Know thou that there will come before thee one who would prevent thee from the love of God. When thou perceivest from him the odors of hatred for the Beauty of Glory, be assured that he is Satan himself, even if he be among the most exalted of men. Then shun him and seek refuge in My Name, the All-Powerful, the Almighty, the All-Wise, the All-Knowing. … Know thou that the very breath of such people hath an effect like unto the effect of a serpent's breath, if thou be of them that understand.
(Bahá’u’lláh, Lawh-i-Nasir, to Haji Muhammad Nasir -- BH00049)
39
The fruit of this will be that, like that same party, thou wilt engage in cursing and reviling the Truth, and ultimately pronounce the verdict for His martyrdom.
(Bahá’u’lláh, 1305 ? [1887-1888], to Haji Mirza Haydar Ali Isfahani -- BH00342)
40
When the child is hungry and cries for milk, the milk of the mother begins to flow rapidly."
(‘Abdu’l-Bahá, Words to Juliet Thompson et al, spoken on 1909-Jul-08 -- ABU3514)
41
Were it not for his confirmation man could accomplish nothing. Help must come from Him.
For example the power of a provincial governor must come from the central authority. If he is not vested with executive powers by the Shah or the King he is unable to accomplish anything.
(‘Abdu’l-Bahá, Words to an Indian scholar, spoken on 1914-Mar-19 -- ABU2327)
42
Man must work in unison with the laws ordained by Providence. All good things that take place are based on Divine Wisdom.
(‘Abdu’l-Bahá, Words spoken ca. 1915 in Abu Sinan -- ABU3230)
43
O servants! I have made all things dependent upon means, and ordained it to be the cause of the Most Great Resurrection and the instrument of the Most Great Revival.
Every matter appears through causes. He created man and placed within him the sign of love, and the strengthening of this love has been through meeting and union by means of causes, and in separation and remoteness through the means of pen and ink, which preserve the stations of nearness in distance.
(Bahá’u’lláh, 1306-11-19 [1889-Jul-17], to Aqa Muhammad Rida Nahhas -- BH01032)
Further quotations · supplied wording and references
45
...the condition of causation is the mode of association, resemblance, and utterance in relation to the effect. This, however, is both impossible and forbidden in the realm of Utter Essence...
Sentence boundary needs source review; the supplied wording is retained.
46
The advocates of the doctrine of the unity of existence are joining partners with God by virtue of the testimony of the idea of existence itself. For the "unity" affirmed by them is derivative of the existence of duality; otherwise why would they deny the duality and affirm the unity? Likewise, those who advocate that the cause of the existence of the contingent beings is the Essence of God, and thus believe in some form of relation between the two, are disbelievers. For causation is dependent on the association with the effect, and relation is dependent on the existence of duality, whereas both conditions are utterly false.
Verily God hath intended by these exalted words to sanctify His Essence utterly from any attribute of causation, refuting the views of those who have considered the Essence to be the Cause of all causes. … He hath fashioned the Will from nothingness, through Itself, and ordained It to be the Cause of all that is other than It, with no descent of anything from His Essence unto the Will.