The Continuity and Succession of Creation
This world of creation which we observe does not possess an endless and perpetual life. A day will come when the life of this world and its inhabitants will come to an end as confirmed by the Holy Quran. God says, "We created not the heavens and the earth and all that is between them save with truth, and for a term appointed." (Quran, XLVI, 3)
One could ask if before the creation of this world and present race of humanity there had been another world and another human race; or, if after the life of this world and its inhabitants terminates, as the Holy Quran declares that it will, another world and humanity will be created. The direct response to these questions cannot be found in the Holy Quran. There, one can only discover allusions to the continuity and succession of creation. But in the traditions (rewayat) of the Imams of the Household of the Prophet transmitted to us it is asserted that creation is not limited to this visible world. Many worlds have existed in the past and will exist in the future. The sixth Imam has said, "Perhaps you think God has not created humanity other than you. No! I swear to God that He has created thousands upon thousands of mankinds and you are the last among them."[6]
And the fifth Imam has said, "God, the Exalted, since creating the world has created seven kinds none of whom were of the race of Adam. He created them from the surface of the earth and set each being one after another with its kind upon the earth. Then He created Adam, the father of mankind, and brought his children into being from him."[7] And also the sixth Imam has said, "Do not think that after passing away of the affair of this world and the Day of Judgment and the placing of the virtuous in heaven and the evil in hell there will no longer be anyone to worship God. No, never! Rather, again God will create servants without the marriage of the male and the female to know His Oneness and to worship Him."[8]
Notes:
1. Editor S note: By this reference the author means especially the writings of Sadr al Din Shirazi (Mulla Sadra) and the later Islamic philosophers of Persia, who have discussed the question of the soul and its becoming much more thoroughly than the earlier philosophers. Yet, in the question of the immateriality of the spirit substantial intellectual proofs are also offered in the writings of Ibn Sina (Avicenna)
2. Bihar al-anwar. vol.lll, p.161, from the I'tiqadat of Saduq.
3. Bihar al-anwar, vol. IV, Bab al-barzakh.
4. Ibid.
5. Editor's onte: As it has been mentioned-before this metaphysical principle should not in any way be confused with the modern theories of evolution or prog ress as these terms are usually understood.
6. Bihar al-anwar. VOl. XIV, p.79.
7. Ibid,
8. Ibid.
