That which is acquired through farq (differentiation) has also been indicated as ishāra. Accordingly, there is no jamʿ (union) without its tafriqa (differentiation).
When Sufis say, "So-and-so is in the very essence of jamʿ (ʿayn al-jamʿ)," they mean that the vigilance (murāqaba) of God fills his inward being (bāṭin). When he turns to one of his own actions, they say, "He has returned to tafriqa (differentiation)." The soundness of jamʿ is through tafriqa, and the soundness of tafriqa is through jamʿ. All of the 140 ʿayn al-shayʾ (essence of the thing)...
From what is understood from these, jamʿ is to know with Allah, while farq is to know by Allah's command. Both must be present together.
The very essence of jamʿ (ʿayn al-jamʿ) is in a single essence (ʿayn).
A portion of it, with the wonder of total ḥikma (wisdom)...
...has aimed at the ceiling (the act of completion), then descended to the foundation (as to build the ceiling, one must first descend to the foundation). The foundation is, in knowledge, the last thing intended, but in action, the first thing to exist. The ceiling, in terms of aim, is the first thing known, but in action, the last thing to exist. In this way, the human being who is the very same (ʿayn) toward whom all divine grace (ʿināya) is directed and who is willed in himself, is, within God's creation, the very embodiment of jamʿ and wujūd (existence), the greatest form, and the most noble and perfect summary.