Celâyâ'l-kuds means sublime lights. (Heyâkil, 103) celb-i iʿtidāl (bringing about moderation) is to eliminate both extremes. For the aim is to purify the body from the evil traits that befall the nafs (the lower self). This purification is such that, after separating from those traits, one is prevented from returning to them out of longing and desire, and is instead occupied with the happiness inherent in one's essence, being kept from preoccupation with those traits and the pain they bring. (Mizān, 62)
jamʿ-farq (maqām al-jamʿ; maqām al-alif) Jamʿ and tafrīqa are two terms. Jamʿ is the gathering together of scattered things; tafrīqa is the separation of things that are together. When you attain jamʿ, you say only Allah, and nothing else. In the state of farq, you say: the world, the hereafter, and the universe. In the Qur'an, Allah testifies that there is no deity except Him (Āl ʿImrān 3:18); this expression points to jamʿ, while its continuation points to farq (indication). (Lumaʿ, 283)
Jamʿ is a concise term expressing the establishment of a connection with the Real (al-Ḥaqq) without regard to creation and the universe. The universe and created beings cannot exist independently. For the universe and beings possess an existence that is flanked on both sides by non-existence. Tafrīqa is a concise term denoting the aspects that point to the universe and created beings. Jamʿ and tafrīqa are two principles that are not independent of each other. Whoever speaks of tafrīqa without jamʿ denies the Creator (Allah); whoever speaks of jamʿ without allowing for tafrīqa denies Allah's power. Only the one who accepts both is a true muwahhid (one who affirms tawhid). (Lumaʿ, 416)
The first degree of jamʿ is to gather one's himma (spiritual aspiration). This is achieved by making all aspirations and concerns into a single concern. (Taʿarruf, 88)
The jamʿ as understood by the Sufis is for it to be a ḥāl (spiritual state) for them. This means that the servant's concerns do not become so scattered as to be impossible to gather. Rather, concerns should be collected and, through the witnessing of the one who gathers them, reduced to a single jamʿ-farq.
Aspiration and concern should be made into a single concern. When the servant is with none but Allah, the state of jamʿ is realized.
The state of tafrīqa that follows jamʿ is the observation of the distinction between the servant and his concerns with respect to pleasures, and the observation of the distinction between the servant and his tastes and interests. Thus, the servant sees the difference between himself and his nafs, and so his actions are not for his nafs. Sometimes, even a servant in the state of jamʿ looks at his pleasures and inclines toward them. However, he is prevented from attaining such desires; a barrier is placed between him and his desires, so he cannot realize any of them. This is not done unwillingly, but rather willingly. For he knows that this is Allah's act concerning him. Allah has specified this for him, has attracted only him, and not others. (Taʿarruf, 88)
He lost them in jamʿ from their previous states
Yet it was farq that brought them into being
Abū Saʿīd Harrāz said: The meaning of jamʿ is that He (Allah) brought Himself into existence in them. More precisely, since He exists for their sake, He annihilated their existences. (Taʿarruf, 90)
The words jamʿ and tafrīqa are among those most frequently used by the Sufis. Abū ʿAlī Daqqāq says: Farq is that which is ascribed to you; jamʿ is that which cannot be ascribed to you. The meaning is this: Fulfilling acts of servitude and other matters appropriate to human states are by the servant's will and acquisition; this constitutes farq. The creation of meanings and maʿrifa (experiential knowledge of God) in the heart by the Real, as well as bestowal and ihsan (spiritual excellence), constitute jamʿ. These are the lowest states of jamʿ and farq among the Sufis, for this state is one of perceiving acts. The servant to whom the Real shows His acts of obedience and disobedience is in the attribute of tafrīqa. The servant to whom the Real shows that He Himself governs and that the acts belong to Him is one who witnesses jamʿ. In that state, the people...