It is the absorption (istighrāq) from perceiving the ḥāl (spiritual state)—that is, not being aware of the ḥāl. Its second subtlety is the absorption (istighrāq) of the ishāra (allusive indication) concerning kashf (unveiling)—that is, its disappearance. The third subtlety is the absorption (istighrāq) of the shāhids (witnesses) related to jamʿ (union)—that is, the disappearance of the signs that occur in jamʿ. (Ravza, 493)
Jamʿ (union) is that which removes separation (tafriqa) and eliminates allusions (ishāra). After being delivered from talwīn (spiritual instability) and attaining the firmness of tamkīn (spiritual stability), it is to become a person composed only of clay and water. Its first subtlety is the union of knowledge: this is when knowledge related to (worldly) witnesses disappears and only ladunī ʿilm (divinely bestowed knowledge) remains. The second subtlety is the union of wujūd (existence): this is when ittiṣāl (connection) is annihilated in the essence of wujūd. The third is the union of the Essence (Dhāt): this is when everything conveyed by allusion (ishāra) is completely annihilated in the Essence of the Real (al-Ḥaqq). Jamʿ is the final maqām (spiritual station) of the sāliks (wayfarers) and the shore of the ocean of tawhid (the oneness of God). (Ravza, 497)
Jamʿ is the very same as separation (tafriqa), but separation is not the same as jamʿ—except for the separation of those who incline toward absolute fanāʾ (annihilation). For this is, together, both jamʿ and separation, since it unites examples such as limit and ḥaqīqa (inner reality), or humanity. The individuals of this type are characterized by separation. For example, although both are human, Zayd is not ʿAmr. The same applies to all examples and to the individuals of a single type.
In reality, jamʿ... is the union of wujūd (existence) in itself, so that it becomes identical with wujūd. And it unites the judgment that the capacities which manifest from separation and multiplicity upon the very essences of mumkināt (possibilities/contingent beings) are the same. If you understand this, you will also know the meaning of jamʿ and jamʿ al-jamʿ (union of union), the existence of multiplicity in a single essence, and thus the attainment of the roots of things. You distinguish the realities from one another, and just as the Real (al-Ḥaqq) gives each thing its created nature, so too do you give each thing its own essential judgment. (Asfār, 289)
The rank of the Real (al-Ḥaqq) is the rank of jamʿ (union), for this rank unites the levels of jamʿ, wujūd (existence), kashf (unveiling), and shuhūd (witnessing). For this reason, it has been said that realization and union, kashf, witnessing, and totality are identical, without the need for rational demonstration or proof. Now understand! (Marātib, 21)
To experience fanāʾ (annihilation) from all that is other than Allah (mā siwā) is the fanāʾ indicated by most Sufis. Its reality is to experience fanāʾ from perceiving and sensing anything other than Allah. This is when a person is in a state of absence (ghayba) from what he witnesses, and this absence is itself an absence from what is witnessed and from himself. For he, with his worshipped One, from worshipping Him...