He further said: “If I agree to their prophetic mission, whence was it shown that this people were prophets? for, if pursuant to their claim to prophetic office and legislation, we adopt what at every time is held out as legal, why are their fundamental articles of faith in contradiction to each other with respect to the knowledge of the self-existent Being? Thus, in the Pentateuch of the Jews, God has a body, and corporeity; and the Christians believe Jesus a son of God, and the Muhammedans according to the Koran believe God to be without an equal, and not to be described. If God be similar to what he is represented in all these books, he is not unlike a man who does not know himself, and at each time gives an account of himself, which he varies, and of which he repents. If they say, the real sense is the same, the figurative expression and interpretation only change, it is not less evident, that the books and the prophets have been sent for the purpose of leading men to God, and not to instigate them to rebel; or, after having proclaimed his word, to combat each other by controversy. He commands the sacrifice of their blood and property for the common good. And if they say, the servants cannot disagree about the knowledge of God, why then is it written in the books that they must know him in that, and in no other way? and why do we perceive such a contradiction in the deeds, and frequently in the words, of the celebrated prophets? The intelligent man can no longer recognise them by their noble actions. Somebody said to the Hakím Kámrán: “Give me in substance the belief of the Sonnites and the Shíâhs.” He replied: “The creed of the Sonnites is, after the praise of God the most high, and the attributes of the prophet, blessing and mercy of God upon all transgressors and sinners, men, and women; and the creed of the Shíâhs is after the praise of God, and the attributes of the prophet, the curse of God upon all believers, men and women; and Muselmans, men and women.” And he had much to say about this subject. _Abu ’l Hassan Taheraní_, surnamed _Isfahán_, son of _Gháib báig_, surnamed _Iâtimad eddoulah_, became a follower of Kámrán, by the persuasion of the friends of the latter, as the author of this book perceived in a letter, written by _Rafiâ ’l Kader_ to Hakím Kámrán, in which the former declared himself the disciple of Kámrán, whom he called his master, and addressed in a suitable style. Thus was also Zemán Baig born, in Arghún, his father, a native of Kabul, was surnamed Mahábet Khán, who, by his gravity, bravery, and wisdom, acquired a high rank among the Omras of the Indian Sultans. He was in a friendly connection with Kámrán, and in the letters which the mighty khan wrote to Hakím Kámrán, he showed him great respect, and professed himself his disciple. It is said that, at a banquet, Mahábet Khan declared the saying of the prophetic asylum―― “I was a prophet, and Adam in water and mud――”