The Bahá'í Concept of God1

The Bahá'í belief in one God means that the universe and all creatures and forces within it have been created by a single supernatural Being. This Being, Whom we call God, has absolute control over His creation (omnipotence) as well as perfect and complete knowledge of it (omniscience). Although we may have different concepts of God's nature, although we may pray to Him in different languages and call Him by different names--Allah or Yahweh, God or Brahma--nevertheless, we are speaking about the same unique Being.

Extolling God's act of creation, Bahá'u'lláh said:

All-praise to the unity of God, and all-honor to Him, the sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who, out of utter nothingness, hath created the reality of all things, Who, from naught, hath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasement of remoteness and the perils of ultimate extinction, hath received them into His kingdom of incorruptible glory. Nothing short of His all-encompassing grace, His all-pervading mercy, could have possibly achieved it.2

Bahá'u'lláh taught that God is too great and too subtle a Being for the finite human mind ever to understand Him adequately or to construct an accurate image of Him:

How wondrous is the unity of the Living, the Ever-Abiding God--a unity which is exalted above all limitations, that transcendeth the comprehension of all created things.... How lofty hath been His incorruptible Essence, how completely independent of the knowledge of all created things, and how immensely exalted will it remain above the praise of all the inhabitants of the heavens and the earth!3

According to Bahá'í teachings, God is so far beyond His creation that, throughout all eternity, human beings will never be able to formulate any clear image of Him or attain to anything but the most remote appreciation of His superior nature. Even if we say that God is the All-Powerful, the All-Loving, the Infinitely Just, such terms are derived from a very limited human experience of power, love, or justice. Indeed, our knowledge of anything is limited to our knowledge of those attributes or qualities perceptible to us:

Know that there are two kinds of knowledge: the knowledge of the essence of a thing and the knowledge of its qualities. The essence of a thing is known through its qualities; otherwise, it is unknown and hidden.

As our knowledge of things, even of created and limited things, is knowledge of their qualities and not of their essence, how is it possible to comprehend in its essence the Divine Reality, which is unlimited? ... Knowing God, therefore, means the comprehension and the knowledge of His attributes, and not of His Reality. This knowledge of the attributes is also proportioned to the capacity and power of man; it is not absolute.4

Thus for human beings the knowledge of God means the knowledge of the attributes and qualities of God, not a direct knowledge of His essence. But how are we to attain the knowledge of the attributes of God? Bahá'u'lláh wrote that everything in creation is God's handiwork and therefore reflects something of His attributes. For example, even in the intimate structure of a rock or a crystal can be seen the order of God's creation. However, the more refined the object, the more completely is it capable of reflecting God's attributes. Since the Messenger of God or Manifestation of God is the highest form of creation known to us, the Manifestation affords the most complete knowledge of God available to us:

Whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that Most Great Light.... To a supreme degree is this true of man.... For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpasssed.... And of all men, the most accomplished, the most distinguished, and the most excellent are the Manifestations of the Sun of Truth. Nay, all else besides these Manifestations, live by the operation of their Will, and move and have their being through the outpourings of their grace.5

Although a rock or a tree reveals something of the subtlety of its Creator, only a conscious being such as man can dramatize God's attributes in his life and actions. Since the Manifestations are already in a perfected state, it is in their lives that the deeper meaning of God's attributes can be most perfectly understood. God is not limited by a physical body, and so we cannot see Him directly or observe His personality. Hence our knowledge of the Manifestation is, in fact, the closest we can come to the knowledge of God.

Know thou of a certainty that the Unseen can in no wise incarnate His essence and reveal it unto men. He is, and hath ever been, immensely exalted beyond all that can either be recounted or perceived.... He Who is everlastingly hidden from the eyes of men can never be known except through His Manifestation, and His Manifestation can adduce no greater proof of the truth of His mission than the proof of His Own Person.6

And in another similar passage:

The door of the knowledge of the Ancient Being [God] hath ever been, and will continue to be, closed in the face of men. No man's understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His loving-kindness, He hath manifested unto men the Day Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self.7

Of course, only those who live during the time of a Manifestation have the opportunity of observing Him directly. It is for this reason, Bahá'u'lláh explained, that the essential connection between the individual and God is maintained through the writings and words of each Manifestation. For Bahá'ís, the word of the Manifestation is the Word of God, and it is to this Word that the individual can turn in his or her daily life in order to grow closer to God and to acquire a deeper knowledge of Him. The written Word of God is the instrument that creates a consciousness of God's presence in one's daily life:

Say: The first and foremost testimony establishing His truth is His own Self. Next to this testimony is His Revelation. For whoso faileth to recognize either the one or the other He hath established the words He hath revealed as proof of His reality and truth.... He hath endowed every soul with the capacity to recognize the signs of God.8

It is for this reason that the discipline of daily prayer, meditation, and study of the holy writings constitutes an important part of the individual spiritual practice of Bahá'ís. They feel that this discipline is one of the most important ways of growing closer to their Creator.

To summarize: the Bahá'í view of God is that His essence is eternally transcendent, but that His attributes and qualities are completely immanent in the Manifestations.9 Since our knowledge of anything is limited to our knowledge of the perceptible attributes of that thing, knowledge of the Manifestations is (for ordinary humans) equivalent to knowledge of God.10 In practical terms, this knowledge is gained through study, prayer, meditation, and practical application based on the revealed Word of God (i.e., the sacred scriptures of the Manifestations).


Who are the Prophets?


  1. Adapted from William S. Hatcher and J. Douglas Martin, The Bahá'í Faith: The Emerging Global Religion (San Francisco: Harper and Row, 1985), pp. 74-75, 123-26.
  2. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, 2d rev. ed. (Wilmette: Bahá'í Publishing Trust, 1976), pp. 64-65.
  3. Bahá'u'lláh, Gleanings, pp. 261-62.
  4. `Abdu'l-Bahá, Some Answered Questions, 3d ed. (Wilmette: Bahá'í Publishing Trust, 1981), pp. 220-21.
  5. Bahá'u'lláh, Gleanings, pp. 177-79.
  6. Bahá'u'lláh, Gleanings, p. 49.
  7. Bahá'u'lláh, Gleanings, pp. 49-50.
  8. Bahá'u'lláh, Gleanings, pp. 105-06.
  9. In this connection, Bahá'ís regard Bahá'u'lláh as the "complete incarnation of the names and attributes of God." See Shoghi Effendi, The World Order of Bahá'u'lláh: Selected Letters, 2d rev. ed. (Wilmette: Bahá'í Publishing Trust, 1974), p. 112.
  10. `Abdu'l-Bahá, Some Answered Questions, p. 222.

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