If they have not arrived in this land on the said day, they have not accomplished the pilgrimage, they have not become pilgrims nor fulfilled their desire. If this matter be well understood, it necessarily follows that the land of Arifát signifies the actual earth of mankind, because all beings, heavenly and earthly, are upon the way of travelling, until they arrive at the dignity of mankind, and when they arrive at it, their journey and voyage is accomplished. If on this earth, which is that of the actual mankind, they arrive on the day of Aráfat, which means the knowledge of God, they have attained their wish at the Kâbah, they have accomplished their pilgrimage, and become pilgrims. _Haj_, in the Dictionary, is interpreted _kaśed_, “aspiring to,” and _kaśed_, in the law, means the house which Ibrahim the prophet (the blessing of God be upon him!) built in Mecca, and, in truth, this means the house of God, according to these words: “Neither the earth nor the heavens can contain me, but only the heart of the believing servant.” Besides, the Mobed says: “At the time of prayer the dignity of man is shown; Profit by this time, as perhaps fate may seize it.” The sagacious Súfís said: Every action of the actions commanded by law denotes a mystery of the mysteries. _Ghasel_, “bathing,” means coming forth by resignation from foreign dependence. _Waśu_, “ablution,” indicates abandonment of great occupations. _Mazmaza_, “rinsing the mouth,” refers to the rapture caused by the sweetness of remembrance. _Istinsak_,[221] “washing the nostrils three times, by inhaling water out of the palm of the hand,” denotes inhaling the perfumes of divine bounty. _Istinsar_, “drawing up water through the nostrils and discharging it again,” signifies throwing off blameable qualities. _Washing the face_, has the meaning of turning our face to God. _Washing the hand_ is withholding the hand from prohibited things. _Washing the feet_ has reference to giving precedence to diligence upon the carpet of devotion. _Standing upright_ signifies experience in the earthly station. _To be turned towards the Kiblah_ is a sign of offering supplications to the divine majesty. _Joining both hands_ denotes the bond of an obligatory engagement. _Keeping the hands open during prayers_ means holding back the hand from all except what relates to God. The _Takbír_,[222] “pious exclamation,” signifies respect to divine commands. _Kerát_, _chanting_ (the Koran or prayers), is perusing the divine signets upon the tables of fate, preserved in the heart by means of the interpretation of the tongue, and the renewal of information upon the boundaries of commanded and prohibited things. _Rukuâ_, “bowing the head with the hands upon the knees,” represents the state of resignation and submission. _Sajúd_, “prostration,”[223] indicates investigation of the divine Being, and dismissal of all pretension. _Tashahhud_, “ritual profession of