and the washing of the day of entry into the city—the city of Muhammad (PBUH)—and the washing of the night of mid-Sha'ban, and the washing of the nights of Ramadan which our Sheikh Abu Abd-Allah al-Husayn mentioned in his treatise, and the washing of visitation to the Mawla [Ali]—peace be from him—and the washing after looking at a crucified person, and the washing of the dead, and the dry ablution [Tayammum] with earth in the absence of water in the inward, and the tongue speaking with the monotheism [Tawhid] of Allah the Exalted. And the clarification of what is intended by the Intention [Niyya] without which no deed is complete nor by its precedence, such as prayer, fasting, Zakat, Hajj, and other than that of all the obligatory duties, as our illustrious Master—may Allah sanctify him—clarified for us in his treatise titled (The Inward of Prayer).

Then, and the clarification of what is intended by the difference in the arrangements of these obligatory prayers toward the manifest Qibla from the arrangement of the Christian [Isa-ite] prayers, and the difference of the Christic prayers from the Mosaic prayers and all the Prophetic laws [Sharāʾiʿ], and their sayings and actions regarding command and prohibition, permission and forbiddenness, praise and blame, food and drink, clothing and marriage; and their manifestation through poverty and wealth, silence and speech, might and humiliation, violence and gentleness, and other such things whose differences point to the affirmation of the Inward [Al-Bāṭin] and the nullification of the Outward