The sum and the whole were in the Muhammadan Hashemite House—I mean the Awaited Imam and Proof—while the portion and the part were in Lord Abu Shu’ayb. Thus the Awaited Lord, the Vengeur and Proof, was manifest to his saints, while Lord Abu Shu’ayb was a portion of his light manifest in Samarra (Surra Man Ra’a), recognized by both the affirming and the denier. So when the Mim appears through the Gate, it is a portion of the lights, not their sum, because their sum is in the Muhammadan House.

(422) Among what confirms our statement is what the elite and the commoners related: that on the Day of Mutual Imprecation (al-Mubahala), the Greatest Lord Muhammad—exalted be his glory—said to Lord Salman: "Salman is of us, the People of the House," promising that he would manifest through him and that he [Salman] would be a portion of his lights. He did not say: "Salman and we are the People of the House." He also said: "The servant of the folk is their master," meaning: Salman was the Gate and the servant, but when the Mim manifested through him, he became a Master after having been a servant.

If someone asks: "If the soul of the Sin is from the luminous body of the Mim through which he appeared in humanity, then it is as if Salman was a portion of the light of the Mim before manifesting through him; so what is the increase that reached him upon his manifestation through him, and what is the difference between them?"

The answer—and God is the grantor of success toward what is right: There is no doubt that the matter is as I mentioned regarding proximity, but here is something that must be clarified, and we shall explain it: Know that the luminous body through which the Gate appeared—and it is our view that the soul of the Greatest Orphan, al-Miqdad, is from it—when the Mim manifested through the Sin, the lights of the Mim's body intermingled with the soul and body of the Sin. This intermingling was the honoring of the Sin, and an increase must occur upon intermingling; that increase is the honoring.