The Imám _Muhammed Núr bakhsh_ stated, that all those who are reckoned to have seen God as particular servants near to him, have said the truth; because the rational spirit, which means that of mankind, is pure and uncompounded; on that account it is not prevented from seeing God, and those who speak against the sight are also right, because the eye cannot see the mysterious blessed Being on account of his solitude. An investigator of truth has said: Those who assert the solitude of God are right: because the blessed Being is solitary. And those who speak of his corporeity, and consider God as one of the bodies, such as fire, air, water, or earth, say right, because he is in every sort of beings. Likewise, those who hold him to be good or bad, are not wrong; because nothing exists without him, so that what happens can happen but by his order. And those who ascribe the bad to themselves are right, because in practice they are the movers of their works. So it is with other opinions, such as those who consider God as a Father with regard to all existing beings, and this opinion is true. The Sonnites recognise Abu Bekr (may God reward him), as a khalif on the strength of his perfection: this is sufficiently founded. But the Shíâhs oppose that on the supposition of his deficiencies. Besides, every body may, conformably to his own conceptions, have some objection to Abu Bekr. In the same manner, concerning the future state, there are contradictory creeds of nations, and histories of their princes in the world adopted as certain. All these contradictions of the inhabitants of this world are to be considered in this point of view――that they are _more or less_ belonging to truth. The Súfís maintain that _vilayet_, “holiness,”[228] in the Dictionary signifies vicinity (to God), and in the public circle to be chosen by the people of God, is evident prophetic mission, and interior faith is incitement to prophecy; the prophet is its faith, and the incitement of the faith of a saint is the mission of a prophet, and the faith of an apostle is the completion of the apostleship. Inspiration takes place without the intervention of an angel, and revelation with the intervention of an angel is the revelation appropriate to the prophet. Inspiration is also appropriate to him. The pious Sajan Sajání says, the perfection of sanctity is the period of a _Mahdí_’s time; hence all those among the saints who claimed the dignity of a Mahdi, were divine. In the same manner as every malady of the body has a curative medicine, so every malady of the spirit has also its means of cure. Thus, as the pulse and the urine are indicative of the state of bodies, so dream and vision indicate the state of the spirit. On that account, the devotees relate the visions to their Shaíkh, who is the doctor of the soul.