When you circumambulated the Temple did you behold the immaterial beauty of God in the abode of purification?” “No.” “Then you have not circumambulated the Temple. When you ran between Ṣafá and Marwa did you attain to the rank of purity (_ṣafá_) and virtue (_muruwwat_)?” “No.” “Then you have not run. When you came to Miná did all your wishes (_munyathá_) cease?” “No.” “Then you have not yet visited Miná. When you reached the slaughter-place and offered sacrifice did you sacrifice the objects of sensual desire?” “No.” “Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts were accompanying you?” “No.” “Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform the pilgrimage in the manner which I have described in order that you may arrive at the station of Abraham.” Fuḍayl b. `Iyáḍ says: “I saw at Mount `Arafát a youth who stood silent with bowed head while all the people were praying aloud, and I asked him why he did not pray like them. He answered that he was in great distress, having lost the spiritual state (_waqtí_) which he formerly enjoyed, and that he could by no means cry aloud unto God. I said: ‘Pray, in order that through the blessings of this multitude God may accomplish thy desire.’ He was about to lift up his hands and pray, when suddenly he uttered a shriek and died on the spot.” Dhu ´l-Nún the Egyptian says: “At Miná I saw a young man sitting quietly while the people were engaged in the sacrifices. I looked at him to see what he was doing. He cried: ‘O God, all the people are offering sacrifice. I wish to sacrifice my lower soul to Thee; do Thou accept it.’ Having spoken, he pointed with his forefinger to his throat and fell dead—may God have mercy on him!” Pilgrimages, then, are of two kinds: (1) in absence (from God) and (2) in presence (of God). Anyone who is absent from God at Mecca is in the same position as if he were absent from God in his own house, and anyone who is present with God in his own house is in the same position as if he were present with God at Mecca. Pilgrimage is an act of mortification (_mujáhadat_) for the sake of obtaining contemplation (_musháhadat_), and mortification does not become the direct cause of contemplation, but is only a means to it. Therefore, inasmuch as a means has no further effect on the reality of things, the true object of pilgrimage is not to visit the Ka`ba, but to obtain contemplation of God. _Chapter on Contemplation._