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Chapter 62

"Servant" as a reference to the Manifestations of God (both Independent Prophets and Dependent/Lesser Prophets).

"Servant" --  Baha'u'llah, the Independent Prophet.

This servant will now share with thee a dewdrop out of the fathomless ocean of the truths treasured in these holy words, that haply discerning hearts may comprehend all the allusions and the implications of the utterances of the Manifestations of Holiness, so that the overpowering majesty of the Word of God may not prevent them from attaining unto the ocean of His names and attributes, nor deprive them of recognizing the Lamp of God which is the seat of the revelation of His glorified Essence.
-- Baha'u'llah, The Kitab-i-Iqan, p. 28

"Servant" -- the Bab, the Independent Prophet.

I yield Thee such thanks as can cause the Nightingale of Glory to pour forth its melody in the highest heaven: "Ali (the Bab), in truth, is Thy servant, Whom Thou hast singled out from among Thy Messengers and Thy chosen Ones, and made Him to be the Manifestation of Thyself in all that pertaineth unto Thee, and that concerneth the revelation of Thine attributes and the evidences of Thy names."
-- Baha'u'llah, Prayers and Meditations by Baha'u'llah, p. 329

In the passage below from the Hidden Words, "My servant", is the Dependent Prophet of Baha'u'llah, who is also the Face of God (like Baha'u'llah). The statement "his face is My face" is true when the Manifestations of God are viewed from the "station of pure abstraction and essential unity"; the same way the Holy Imams said, "Muhammad is our first, Muhammad our last, Muhammad our all." which is cited by Baha'u'llah in the Kitab-i-Iqan when explaining the "station of pure abstraction and essential unity" of the Manifestations of God. "be then abashed before Me" -- recognise the sovereignty of the Dependent Prophet (who is the Face of God) -- recognise the sovereignty of God.

Deny not My servant should he ask anything from thee, for his face is My face; be then abashed before Me.
-- Baha'u'llah, The Arabic Hidden Words

"My chosen servants" are the Dependent Prophets of Baha'u'llah, who are also the "Sure Handle" and the "Cord", like the Holy Imams in the era of Muhammad.

Assist ye, O My people, My chosen servants who have arisen to make mention of Me among My creatures and to exalt My Word throughout My realm. These, truly, are the stars of the heaven of My loving providence and the lamps of My guidance unto all mankind. But he whose words conflict with that which hath been sent down in My Holy Tablets is not of Me. Beware lest ye follow any impious pretender. These Tablets are embellished with the seal of Him Who causeth the dawn to appear, Who lifteth up His voice between the heavens and the earth. Lay hold on this Sure Handle and on the Cord of My mighty and unassailable Cause.
-- Baha'u'llah, The Kitab-i-Aqdas, p. 61

"His servants" are the Dependent Prophets of Baha'u'llah, and else besides them are as naught, as described in more detail in subsequent passage from the Iqan about the Manifestations of God.

Take heed lest ye hesitate in recognizing this resplendent Beauty when once He hath appeared in the plenitude of His sovereign might and majesty. He, verily, is the True One, and all else besides Him is as naught before a single one of His servants, and paleth into nothingness when brought face to face with the revelation of His splendours. Hasten, then, to attain the living waters of His grace, and be not of the negligent. As to him who hesitateth, though it be for less than a moment, God shall verily bring his works to naught and return him to the seat of wrath; wretched indeed is the abode of them that tarry!
-- Baha'u'llah, Suri of the Temple, The Summons of the Lord of Hosts, p. 54

And of all men, the most accomplished, the most distinguished and the most excellent are the Manifestations of the Sun of Truth. Nay, all else besides these Manifestations, live by the operation of their Will, and move and have their being through the outpourings of their grace. "But for Thee, I would have not created the heavens." Nay, all in their holy presence fade into utter nothingness, and are a thing forgotten. Human tongue can never befittingly sing their praise, and human speech can never unfold their mystery. These Tabernacles of holiness, these primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these gems of divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty and grace, are made manifest.

These attributes of God are not and have never been vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favoured, His holy, and chosen Messengers, are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light. Even as He hath revealed: "Some of the Apostles We have caused to excel the others."[1] It hath therefore become manifest and evident that within the tabernacles of these Prophets and chosen Ones of God the light of His infinite names and exalted attributes hath been reflected, even though the light of some of these attributes may or may not be outwardly revealed from these luminous Temples to the eyes of men. That a certain attribute of God hath not been outwardly manifested by these Essences of Detachment doth in no wise imply that they Who are the Daysprings of God's attributes and the Treasuries of His holy names did not actually possess it. Therefore, these illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward seeming they be shorn of all earthly majesty. To every discerning eye this is evident and manifest; it requireth neither proof nor evidence.
[1 Qur'án 2:253.]
-- Baha'u'llah, The Kitab-i-Iqan, p. 102

The Manifestations of God are servants of God, are the Face of God, are all Manifestations of the "First" and the "Last," as indicated in the passages below.

Were any of the all-embracing Manifestations of God to declare: "I am God!" He verily speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: "Those shafts were God's, not Thine!"[1] And also He saith: "In truth, they who plighted fealty unto thee, really plighted that fealty unto God."[2] And were any of them to voice the utterance: "I am the Messenger of God," He also speaketh the truth, the indubitable truth. Even as He saith: "Muhammad is not the father of any man among you, but He is the Messenger of God."[3] Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim: "I am the Seal of the Prophets," they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the "Beginning" and the "End," the "First" and the "Last," the "Seen" and "Hidden" -- all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: "We are the servants of God," this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself.
[1 Qur'án 8:17.]
[2 Qur'án 48:10.]
[3 Qur'án 33:40 ]
-- Baha'u'llah, The Kitab-i-Iqan, p. 178

These Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attribute, thou hast not erred from the truth. Even as He hath revealed: "No distinction do We make between any of His Messengers!"[1] For they one and all summon the people of the earth to acknowledge the Unity of God, and herald unto them the Kawthar of an infinite grace and bounty. They are all invested with the robe of Prophethood, and honoured with the mantle of glory. Thus hath Muhammad, the Point of the Qur'án, revealed: "I am all the Prophets." Likewise, He saith: "I am the first Adam, Noah, Moses, and Jesus." Similar statements have been made by Ali. Sayings such as this, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God's immortal utterance, and the Treasuries of the gems of divine knowledge, and have been recorded in the scriptures. These Countenances are the recipients of the Divine Command, and the day-springs of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: "Our Cause is but one."[2] Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imams of the Muhammadan Faith, those lamps of certitude, have said: "Muhammad is our first, Muhammad our last, Muhammad our all."
[1 Qur'án 2:285.]
[2 Qur'án 54:50.]
-- Baha'u'llah, The Kitab-i-Iqan, p. 152

O Salmán! and O Jandáb![6] In truth, recognition of Me in luminousness is the recognition of God,[7] and Recognition and knowledge of God is indeed knowledge of Me; this is what is meant by sincere devotion.[8]...

O Salmán! We are the Mystery of God[21] that shalt not remain hidden. We are His light that shalt never be extinguished, His Grace that is expected from none other save Him. Muhammad is our first, Muhammad our last, Muhammad our all![22] Muhammad is our first, Muhammad our last, Muhammad our all. He who recognizeth Us in this regard hath, in truth, consummated his Faith.

O Salmán, and O Jandáb! Muhammad and I were the Light that was voicing forth the divine eulogy before any other reality started to praise Him. We were the cause of illumination unto all creation. This one Light was divided by God into two portions, the Chosen "Mustafa"[23], and His Vicegerent, "Murtada"[24], and vouchsafed unto creation. God, exalted be His Glory, said to each half, "Be Muhammad!", "Be 'Alí!"[25] It is thus that the Prophet said: "I am from 'Alí and 'Alí is from Me. None can give forth My Trust but Myself and 'Alí."[26] This refers to our unity in the worlds of Light and Spirit. Similar is this divine utterance: "and If He dieth or is slain."[27] "Dieth" refers to the passing away of the Prophet. "Slain" refers to the martyrdom of the Successor[28], for the Two are one Entity, one Signification and one Light. Their unity is in purpose and attributes. They are different in Their corporeal entity and their Names. But in the world of spirit, They are One Spirit. In Spirit, He said, "Thou art the Spirit within My Limbs." In the world of bodies, He saith: "Thou art of Me and I am of Thine. Thou shalt inherit after Me."...
-- Imam Ali, Sermon of Ma'rifat bin-Nuraaniyyat (Recognition with Luminousness) - a provisional translation by K. Fananapazir.
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