295 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."