Further, according to convention, comes _haválet_, “giving in charge” to the Imám, and settling arduous matters, when a difficulty occurs in an affair which presents itself to him; inasmuch as, by the laudable nature of his qualities, an Imám is wise, and nobody else possesses the power with which this exalted personage is firmly invested. To this is joined _tedlís_, “artifice,” which consists in managing relations with powerful personages, in religious and worldly matters, in order to increase the proselyte’s inclination for what he seeks and wishes. Then is _tásís_, “making sure,” or confirming the arrangements which are agreeable to him, so that he may be confident, and put in possession of what he expects. Further, there is _khalâ_, “divesting,” which is obscure. Afterwards by renouncing the actions of this world: this is _silkh_, “estrangement from the observances of exterior religion.” Finally, at this period, whoever may find it agreeable to indulge in, and to excite himself to, pleasurable practices, and to interpret the law, which is the office of exalted personages, _he may do so_, as whatever in the world is not hurtful, is proper to the favourites of God, as for instance wine, which, to enjoy with moderation and without abuse and noise, is salutary.[604] They say likewise _vazu_, “ablution,” is as much as acknowledging the faith of the Imám, and abstersion with sand (from want of water) the same in the absence of the Imám, as he is the umpire. _Namaz_, “prayer,” is a precept of the prophet, according to the word of God the Almighty. “Prayer preserveth from filthy crimes, and from what is blameable.”[605] _Jhtilám_,[606] “nocturnal pollution,” refers to the divulging of a secret to a person not one of those who ought to know it, without the intention of guiding him into the right road. _Ghasel_, “bathing,” is a renewal of the covenant. _Zakat_, “alms,” is the sanctifying of life by means of the understanding of mankind. _Súm_, “fasting,” denotes the preservation of the mysteries of the Imám. _Zena_, “sexual intercourse with a strange woman,” is equivalent to divulging the mysteries of religion. These sectaries say also that praying in an assembly is following the holy Imám. The alms are to them a metaphoric signification of the fifth part of property which they give to the Imám.[607] Further, there is the _Kábah_[608] of the prophet, the _bâb_, “door,” of Alí, the _śafá_ of the apostle, the _marvah_ of the _vasí_, “executor,” the _míkát itinás_, “the place of familiarity” (where the pilgrims assemble and whence they proceed to perform the solemnities at the temple of Mecca), and the _talbiyat_, “pilgrimage of obedience” to the blessed; the _seven circuits_, around the house of lordship which the Shiâhs devote to the Imâms (the peace of God be upon them!)[609] Heaven is repose of bodies from all distresses. Hell is the torment of bodies by distresses.