which is exalted above the ignorant and exists in all directions, gaining the honor of witnessing the Light of the Essence [Nur al-Dhat]. There is no way to reach these things except through the knowledge of what I shall provide following this discourse: the Names that point to the Abstract Meanings [Al-Ma'ani al-Mujarrada] which legislated the rituals of the Hajj and its symbols in correspondence to their stations in the World of Holiness.

Know, O brother, that the Inward Hajj is the intent of the believer—who is captive in the bond of temperament—toward the World of Holiness, while maintaining the actions that necessitate for him forgiveness and pardon for the Sin that cast him into the prison of nature. This sin was the Objection [al-i'tirad] to the Command issued regarding righteous deeds, [and the remedy is] asceticism regarding vanishing forms and accidents, longing for the Abiding Jewels, rejecting desires, avoiding doubts, and shunning the company of people of disbelief and tyranny.

The Inward House is the First Intellect [Al-Aql al-Awwal]. It is the House that Allah (the Exalted) mandated the people (the believers) to seek and prostrate toward, because it is His Face through which one turns to Him and seeks Him. Its Pillars are its four persons manifest at the stage of its epiphany, and they are: Fatir [Fatima], Al-Hasan, Al-Husayn, and Muhsin. Its Ceiling is its Silent Person from whom the Meaning [Al-Ma'na]—Mighty is His Might—shone forth: and he is Abu Talib.