It is desired that the sāḥib-i waḥdat-i muṭlaqa (possessor of absolute unity) be in a state of distinction (fark) in the sight (eye) of the Real (al-Ḥaqq). How exalted is the rank of the Real, Who is both the Beloved (Maḥbūb) and the Real! The existence of union (jamʿ) within distinction (fark) is: “Lā ilāha illā Hu” (There is no deity except Him). (Ravza, 621)
sāḥib-i zamān / sāḥib-i waqt and ḥāl (J1341, Gö şi Çazlıp / las LD)
The sāḥib-i zamān (possessor of time), sāḥib-i waqt and ḥāl; apart from the perpetual single moment (ān-i dāʾim), is one who, by being freed from the influence of past and future time, becomes cognizant of the reality (ḥaqīqa) of all things, and in whom the first barzakh (isthmus) of collectivity is realized. Since time encompasses all the states and actions, behaviors and dispositions of the possessor of time, such a person acts in time through folding (ṭayy) and unfolding (nashr), and in space through contraction (qabḍ) and expansion (basṭ). This person is one who has realized the realities (ḥaqāʾiq) of things, whether few or many, long or short, great or small, at the same level of nature. For unity (waḥda), multiplicity (kathra), and all measures are accidental. The gnostic (ʿārif) acts upon imagination (wahm) just as he acts upon intellect (ʿaql). Affirm this and understand his witnessing and clear unveiling regarding these matters! The walī (friend of God) who has attained to the Real and is able to act upon realities, does as he wills behind the veils of sensation, imagination, and intellect, and has the authority (ṣalāḥiyya) to change and transform accidents. (Kāshānī, 138; Jāmiʿ, 87)
The sāḥib-i zamān is a person visible to the eye, and his companions among the people are scattered throughout cities, valleys, and mountains. This person is called the ferd, quṭb, or ghawth. Above this is the highest rank of quṭb-hood, which is the station of quṭb al-aqṭāb (the pole of the poles). (Qawānīn, 102)
(See also: quṭb/aqṭāb)