It was said that the earth of the last judgment signifies that earth on which the creatures of the world will be assembled, and that earth is the existing mankind, because the permanence of all beings is not possible upon any other earth. Further, there will be the day of the last judgment, and the presence of the inhabitants of the world is not intended, nor possible, upon any other earth but the actual earth of mankind. Moreover there will be Friday,[217] and truth will be separated from falsehood upon no other earth but upon the earth of the actual mankind. Then, there will be the day of the last judgment, and no mystery among mysteries will be manifested upon any other earth but that of actual mankind. Afterwards, there will be the day of ripping open the secrets, and upon no earth will a retribution be given to any body but upon the earth of the actual mankind. Finally, there will be the day of faith. The lord durvish Sabjány gave the information, saying: With the Súfí’s heaven is beauty; certainly the other world of objects of beauty is to be referred to the beauty of God; and in hell there is majesty;[218] necessarily the other world of objects of majesty is referrible to that of God; and the _Jelálían_, or “those to whom majesty applies,” will be satisfied in like manner as the _Jemálian_, “those to whom beauty appertains.”[219] Further, it is said, hell is the place of punishment; this means that if an object of beauty be joined to majesty, it becomes disturbed; in like manner majesty is made uneasy by beauty. From the lord Sabjáni comes also the information that the sagacious declare: Phârâoh was worthy of the name of God, and in him the establishment of divinity gained predominance, as well as in Moses the establishment of divine mission. On that account the lord Imám of the professors of divine unity, the Shaikh _Mahí-eddin_ gave in several of his compositions the proof of Pharáoh’s faith, and declared him to be a worthy object of _veneration_, as well as Moses. It is said also, that the land of Arafat[220] signifies the land, which is sought by those who made a vow, and conceived the desire, of pilgrimage, and with their face turned towards this land, with the utmost effort and endeavor proceed upon their way and journey; if in this country they meet with the day of _Arirfah_, that is, “the ninth day of the moon,” and accomplish the pilgrimage, they are then considered as having become pilgrims, and to have found the fruit of their journey, and fulfilled their desire, as is said: “He who reaches the mount Arafah has accomplished the pilgrimage.”