Bahá’u’lláh cautions people "of insight" not to allow their interpretations of the Holy Scriptures to prevent them from recognizing the Manifestation of God. Followers of each religion have tended to allow their devotion to its Founder to cause them to perceive His Revelation as the final Word of God and to deny the possibility of the appearance of any subsequent Prophet. This has been the case of Judaism, Christianity and Islám. Bahá’u’lláh denies the validity of this concept of finality both in relation to past Dispensations and to His own. With regard to Muslims, He wrote in the Kitáb-i-Iqán that the "people of the Qur’án ... have allowed the words ‘Seal of the Prophets’ to veil their eyes", "to obscure their understanding, and deprive them of the grace of all His manifold bounties". He affirms that "this theme hath ... been a sore test unto all mankind", and laments the fate of "those who, clinging unto these words, have disbelieved in Him Who is their true Revealer". The Báb refers to this same theme when He warns: "Let not names shut you out as by a veil from Him Who is their Lord, even the name Prophet, for such a name is but a creation of His utterance." 181. any reference to "Vicegerency" debar you from the sovereignty of Him Who is the Vicegerent of God #167 The word here translated "Vicegerency" is, in the original Arabic, "viláyat", which has a range of meanings including "vicegerency", "guardianship", "protectorship" and "successorship". It is used in relation to God Himself, to His Manifestation, or to those who are the appointed Successors of a Manifestation. In this verse of the Aqdas, Bahá’u’lláh warns against allowing such concepts to blind one to the "sovereignty" of the new Divine Manifestation, the true "Vicegerent of God". 182. Call ye to mind Karím #170 Ḥájí Mírzá Muḥammad Karím Ḵẖán-i-Kirmání (1810- circa 1873) was the self-appointed leader of the S̱ẖayḵẖí community after the death of Siyyid Kázim, who was the appointed successor to S̱ẖayḵẖ Aḥmad-i-Ahsá’í (see notes 171 and 172). He dedicated himself to the promotion of the teachings of S̱ẖayḵẖ Aḥmad. The opinions he expressed became the subject of controversy among his supporters and opponents alike. Regarded as one of the leading savants and prolific authors of his age, he composed numerous books and epistles in the various fields of learning that were cultivated in those times. He actively opposed both the Báb and Bahá’u’lláh, and used his treatises to attack the Báb and His Teachings. In the Kitáb-i-Iqán, Bahá’u’lláh condemns the tone and content of his writings and singles out for criticism one of his works which contains negative allusions to the Báb. Shoghi Effendi describes him as "inordinately ambitious and hypocritical" and describes how he "at the special request of the S̱ẖáh had in a treatise viciously attacked the new Faith and its doctrines". 183. O ye the learned ones in Bahá #173