And were they to say that by “divine Presence” is meant the “Secondary Revelation of God,” interpreted as the “Holy Outpouring,” this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of God.  Such revelation is confined to His Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of being.  This truth all recognize, and bear witness thereto.  These Prophets and chosen Ones of God are the recipients and revealers of all the unchangeable attributes and names of God.  They are the mirrors that truly and faithfully reflect the light of God.  Whatsoever is applicable to them is in reality applicable to God, Himself, Who is both the Visible and the Invisible.  The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth.  By attaining, therefore, to the presence of these holy Luminaries, the “Presence of God” Himself is attained.  From their knowledge, the knowledge of God is revealed, and from the light of their countenance, the splendour of the Face of God is made manifest.  Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is “the First and the Last, the Seen, and the Hidden."(108) Likewise the other lofty names and exalted attributes of God.  Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the “Presence of God” Himself, and entered the city of eternal and immortal life.  Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation.

This is the meaning of the “Day of Resurrection,” spoken of in all the scriptures, and announced unto all people.  Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind?  Having thus conclusively demonstrated that no day is greater than this Day, and no revelation more glorious than this Revelation, and having set forth all these weighty and infallible proofs which no understanding mind can question, and no man of learning overlook, how can man possibly, through the idle contention of the people of doubt and fancy, deprive himself of such a bountiful grace?  Have they not heard the well-known tradition:  “When the Qa’im riseth, that day is the Day of Resurrection?” In like manner, the Imams, those unquenchable lights of divine guidance, have interpreted the verse:  “What can such expect but that God should come down to them overshadowed with clouds,"(109)—­a sign which they have unquestionably regarded as one of the features of the Day of Resurrection—­ as referring to Qa’im and His manifestation.