proximity to.divine " precepts/'and this proximity
is acknowledged to be that of divine precepts. This
sect, which, on account of the proper meaning of
the name of al bdten, " interior," maybe brought
into relation with expansive creation and hidden
reality, this sect after jamd, " union," obtains ferk,
" division,"i and this is called kereb-i-navdfil," prox-
4< imity of supererogation." The lord Shaikh Mu-
hammed Laheji states that jamA, " union/' is con-
trary to ferk, •" division;" and division is the veil of
God before the creatures. Every one sees the crea-
tion, but acknowledges God to be without it; every
one has the sight of God by means of the creation,
that is, every one sees God, but the creation by
itself affords no access to the sight of him.
(See p. 197). A man approaches God by all acts which may procure him
happiness, and it is not God who approaches man, because God is always
near all men, whether they be predestined to heaven or hell; but it is
man who approaches God.
1 o.<s=w and ^jj,3 are terms used in a particular sense by the Sufis.
In the state of jama, " union," the mystic sees but God and his unity ;
in the state of ferfc, " division," man enters again into the natural state,
and occupies himself with good works and the fulfilment of precepts,
lie does even what is not prescribed conformably with this passage of the
Koran (chap. XVII. v. 81):t( Watch some part of the night in the same
" exercise (praying), as a work of supererogation for thee; peradventure
" thy Lord will raise thee to an honorable station." These two states
(union and division) are necessary to the mystic. The following passage
of the Koran is quoted as an authority for this doctrine: God testifies that
there is no God but him; this is " union;" and the angels testify the
same, as well as (he men who possess the science; this is " division."