The station of the Manifestations is worked out in some detail in the Kitáb-i-Íqán and elsewhere. They are held to be pre-existent, sinless, and possessed of innate rather than acquired knowledge; they are not God, and worship is not directed to them, but they are the only avenue through which anything can be known about God. Their unity is such that the writings can say they are all one soul and one body, and their distinctiveness is such that each has a name, a book and a set of social laws suited to their age. The list explicitly includes figures outside the Abrahamic sequence — Krishna, the Buddha, Zoroaster — which is what makes the doctrine more than an Islamic extension. It also raises questions the faith handles with care: the historicity of Krishna, the Buddha's own apparent refusal of a divine role, and the fact that the Buddhist and Hindu traditions do not recognise the category. Bahá'í writers generally concede that the identification is a Bahá'í claim about those figures rather than one those traditions would make.