Muḥammad b. al-Faḍl says: “I wonder at those who seek His temple in this world: why do not they seek contemplation of Him in their hearts? The temple they sometimes attain and sometimes miss, but contemplation they might enjoy always. If they are bound to visit a stone, which is looked at only once a year, surely they are more bound to visit the temple of the heart, where He may be seen three hundred and sixty times in a day and night. But the mystic’s every step is a symbol of the journey to Mecca, and when he reaches the sanctuary he wins a robe of honour for every step.” Abú Yazíd says: “If anyone’s recompense for worshipping God is deferred until to-morrow he has not worshipped God aright to-day,” for the recompense of every moment of worship and mortification is immediate. And Abú Yazíd also says: “On my first pilgrimage I saw only the temple; the second time, I saw both the temple and the Lord of the temple; and the third time I saw the Lord alone.” In short, where mortification is, there is no sanctuary: the sanctuary is where contemplation is. Unless the whole universe is a man’s trysting-place where he comes nigh unto God and a retired chamber where he enjoys intimacy with God, he is still a stranger to Divine love; but when he has vision the whole universe is his sanctuary. “_The darkest thing in the world is the Beloved’s house without the Beloved._” Accordingly, what is truly valuable is not the Ka`ba, but contemplation and annihilation in the abode of friendship, of which things the sight of the Ka`ba is indirectly a cause. But we must recognize that every cause depends on the author of causes (_musabbib_), from whatever hidden place the providence of God may appear, and whencesoever the desire of the seeker may be fulfilled. The object of mystics (_mardán_) in traversing wildernesses and deserts is not the sanctuary itself, for to a lover of God it is unlawful to look upon His sanctuary. No; their object is mortification in a longing that leaves them no rest, and eager dissolution in a love that has no end. A certain man came to Junayd. Junayd asked him whence he came. He replied: “I have been on the pilgrimage.” Junayd said: “From the time when you first journeyed from your home have you also journeyed away from all sins?” He said: “No.” “Then,” said Junayd, “you have made no journey. At every stage where you halted for the night did you traverse a station on the way to God?” He said: “No.” “Then,” said Junayd, “you have not trodden the road stage by stage. When you put on the pilgrim’s garb at the proper place did you discard the attributes of humanity as you cast off your ordinary clothes?” “No.” “Then you have not put on the pilgrim’s garb. When you stood on `Arafát did you stand one instant in contemplation of God?” “No.” “Then you have not stood on `Arafát. When you went to Muzdalifa and achieved your desire did you renounce all sensual desires?” “No.” “Then you have not gone to Muzdalifa.