Union, then, involves this—that, although the imperfection of separation is recognized, its authority (_ḥukm_) should not be let go; and separation involves this—that, although one is veiled from the sight of union, he nevertheless thinks that separation is union. Muzayyin the Elder[133] says in this sense: “Union is the state of privilege (_khuṣúṣiyyat_) and separation is the state of a servant (_`ubúdiyyat_), these states being indissolubly combined with each other,” because it is a work of the privileged state to fulfil the duties of servantship; therefore, although the tediousness and painfulness of self-mortification and personal effort may be removed from one who performs all that is required of him in this respect, it is impossible that the substance (_`ayn_) of self-mortification and religious obligation should be removed from anyone, even though he be in the essence of union, unless he has an evident excuse that is generally acknowledged by the authority of the religious law. Now I will explain this matter in order that you may better understand it. Footnote 133: _Nafaḥát_, No. 188. Union is of two kinds: (1) sound union (_jam`-i salámat_), and (2) broken union (_jam`-i taksír_). Sound union is that which God produces in a man when he is in the state of rapture and ecstasy, and when God causes him to receive and fulfil His commandments and to mortify himself. This was the state of Sahl b. `Abdalláh and Abú Ḥafṣ Ḥaddád and Abu ´l-`Abbás Sayyárí, the author of the doctrine. Abú Yazíd of Bisṭám, Abú Bakr Shiblí, Abu ´l-Ḥasan Ḥuṣrí, and a number of great Shaykhs were continually in a state of rapture until the hour of prayer arrived; then they returned to consciousness, and after performing their prayers became enraptured again. While thou art in the state of separation, thou art thou, and thou fulfillest the command of God; but when God transports thee He has the best right to see that thou performest His command, for two reasons: firstly, in order that the token of servantship may not be removed from thee, and secondly, in order that He may keep His promise that He will never let the law of Muḥammad be abrogated. “Broken union” (_jam`-i taksír_) is this: that a man’s judgment becomes distraught and bewildered, so that it is like the judgment of a lunatic: then he is either excused from performing his religious obligations or rewarded (_mashkúr_) for performing them; and the state of him who is rewarded is sounder than the state of him who is excused.