Later jurisprudence tends to push the pilgrimage toward formalism and literal codification.
Explanation
The text criticizes later juristic discourse because it moved the pilgrimage from its spiritual horizon into a strict procedural horizon. With this transformation, inner meaning recedes in favor of literal regulation and formal compliance.
Its Place in the Book’s Argument
This atom belongs to a broader context showing how juristic rigor narrows the interpretive field and turns some religious practices into regulated procedures rather than a religious experience open to meaning.
What the Atom Does Not Say
The atom does not explain the history of this transformation or detail its juristic mechanisms. Nor does it expand on the pilgrimage as an independent topic; it merely points to the general tendency toward formalism.
Brief Evidence
material for the spiritual leaps of the pilgrim while in the state of consecration, just as they constitute sites of manifestation and embodiment with
contents specific to each religious experience. For this reason, we are right to describe all this as a kind of
semiotic semantic expansion specific to the pilgrimage. The sacred space of the miqat, the site of the sanctuary, that is,
the Kaaba, the cloth that covers it, the pilgrim’s routes or circumambulation, the water of Zamzam, the stones of stoning,
the bodies and blood of the sacrificial livestock, the pilgrim’s very distinctive garment, and so on—all this system of
material signs refers to a system of religious beliefs; or, better said, it refers to
symbols in the original sense of the word: contact between two separated parts of the same thing. Thus, we find
that in the sacred “spacetime”