Union (jam) and Separation
(tafriqat)
God has united all mankind in His call, as He says, “And God calls
to the abode of peace”; then he separated them in respect of
Divine guidance, and said, “and guides whom He willeth into the
right way” (Qur'an, 10:26)

Accordingly the real mystery of union is the knowledge and Will
of God, while separation is the manifestation of that He
commands and forbids: e.g. He commanded Abraham to behead
Ishmael, but willed that he should not do so; and He commanded
Iblis to worship Adam but willed the contrary; and He
commanded Adam not to eat the corn, but willed that he should
eat it; and so forth.

Union is that which He unites by His attributes, and separation is
that which He separates by His acts. All this involves cessation of
human volition and affirmation of the Divine Will so as to exclude
all personal initiative.
Jehan-i-Seema
Jehan-i-Kashf
Union is an attribute of God in which Man
does not co-operate, because God has no
rival in Godhead.
Translated by Reynold
A. Nicholson
Excerpts from
KASHF-AL MAHJUB
Union can only be referred only to his substance and attributes. God has
eternal attributes, which are peculiar to Him and subsist through Him; and that
He and his attributes are not two, for His Unity does not accept difference and
number.

Union is knowledge of Divine Unity and separation knowledge of Divine
ordinances: hence theology in union and jurisprudence is separation. Union is
that on which theologians (ahl al-ilm) are agreed, and separation is that on
which they differ.”  

Mystics when speak of  “separation” attach to it meaning of “human actions”,
e.g. self-mortification. By “union” they signify “Divine Gifts” e.g.
contemplation.
Man's Glory
It is Man’s glory that while his actions exist and mortification is possible, he
should escape by God’s goodness from the imperfection of his own actions,
and should find them to be absorbed in the bounties of God, so that he
depends entirely on God and commits all his attributes to His charge and
refers all his actions to Him and none to Himself.

Gabriel told Hazrat Muhammad (SAW) that God has said, “My servant
constantly seeks access to me by means of works of supererogation until I
love him; and when I love him, I am his ear and his eye and his hand and his
heart and his tongue: through Me he hears and sees and speaks and grasps.”
Mansur Hallaj has said,

“ Thy will be done, O my Lord and Master!
Thy will be done, O my purpose and meaning!
O essence of my being, O goal of my desire,
O my speech and my hints and my gestures!
O all of my all, O my hearing and my sight,
O my whole and my element and my particles!”
Rememberance is the Key
His own “acquisition” (kasb) is annihilated so as to have no part in his
remembrance, and My remembrance overpowers his remembrance, and the In
remembering Me he is enraptured by the remembrance (dhikr) of Me, and
relationship of humanity (adamiyyat) is entirely removed from his
remembrance: Then my remembrance is his remembrance.  In his rapture he
may exclaim like Abu Yazid Bastami,
“Glory to me! How great is my majesty
In remembering Me he is enraptured by the remembrance (dhikr) of Me, and
His own “acquisition” (kasb) is annihilated so as to have no part in his
remembrance, and My remembrance overpowers his remembrance, and the
relationship of humanity (adamiyyat) is entirely removed from his
remembrance: Then my remembrance is his remembrance.  In his rapture he
may exclaim like Abu Yazid Bastami,
Union is of two kinds:
“I have realized that which is within me, and my
tongue hath conversed
with Thee in secret,
And we are united in one respect, but we are
separated in another.
Although awe has hidden Thee from the glances of
mine eye,
Ecstasy has made Thee near to my inmost parts.”
The state of being inwardly united he has called “union” and the secret conversation
of tongue he callas “separation”.
1. Sound union is that which God produces in a man when he is in state of
rapture and ecstasy, and when God causes him to receive and fulfill His
commandments and to mortify himself.

2.
Broken union is this that a man’s judgment becomes distraught and
bewildered, so that it is like the judgment of a lunatic: then he is either
excused from performing his religious obligations or rewarded (mashkur) for
performing them; and the state of him who is rewarded is sounder than the
state of him who is excused.
The state of being inwardly united he has
called “union” and the secret conversation of
tongue he callas “separation”.
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