The station of Prophet Nūḥ (Noah) is one of the divine ranks. According to the requirements of this rank, it is the station of tanzīh (transcendence), in which the divine rulings become manifest. In this rank, there is neither diminution nor increase. Increase implies deficiency. The absence of jamʿ (union) is, in relation to nisba (relationship), perfection (kamāl), but in relation to its rank and station, it is a deficiency. It is also to uphold tanzīh in a superior manner (to uphold). For in jamʿ, there is no tafḍīl (preference or seeing as superior). If jamʿ were brought (i.e., if tanzīh and tashbīh—transcendence and immanence—were combined), then according to the principle of tafḍīl, not bringing tanzīh would result in a deficiency in the station, which is called the station of divine descent (maqām-i tanazzul-i rabbānī). Just as if the Prophet Muḥammad did not bring jamʿ, he would fall from the degree of his ḥāl (spiritual state).
The meaning of my statement is this: If Prophet Nūḥ had combined (jamʿ) the two invitations (of tanzīh and tashbīh) for his people, they would have responded to him. That is, if Nūḥ had been at the station of jamʿ (in that rank), they would have responded to him, and for those of weak intellect, deficiency, doubt, and illusion would have been eliminated. If Muḥammad had come in the time of Nūḥ or the other prophets, those living at that time would have responded to him because he combined the two invitations. ...Then he spoke from his own nafs (self)... that is, he informed his people of his invitation. ...he made dua (supplication) for their maghfira (forgiveness)... because the Real (God) concealed the reality of the matter from them, not in order to clarify it to them. And they understood this... that is, the invitation of Nūḥ...