Its form is to conform outwardly, to obey and comply with the command, and to keep away from sins and opposition to the command. In the stage of abwāb (spiritual doors), its form is to take pleasure in things that encourage goodness and to feel aversion toward vile and evil things. In the stage of muʿāmalāt (spiritual dealings), its form is to make the nafs (the lower self) its abode and to find comfort through it.
In the realm of akhlāq (character), its form is to delight in virtues and to dislike vices. In the stage of adwiya (spiritual remedies), its degree is to find intimacy with what is attracted by the light of basīra (spiritual insight) and what is comforted by the light of sakīna (divine tranquility). In the stage of aḥwāl (spiritual states), its form is to find intimacy through the light of kashf (unveiling) and to find comfort through the tranquility given by jamāl (divine beauty).
In the stage of walāya (sainthood), its degree is to find intimacy through the tajallī (manifestation) of wāḥidiyya (Divine Oneness). In the stage of ḥaqāʾiq (spiritual realities), its degree is to find intimacy with the lights of the Divine Essence’s beauty shining from behind the veils of attributes. In the stage of nihāya (the end), its degree is the complete annihilation of all forms and images in the Essence of aḥadiyya (Absolute Oneness). (Jāmiʿ, 287)
One of the Sufis said: Intimacy with Allah is to have a sense of hayba (awe) along with the disappearance of the sense of majesty. The feeling of reverence in the heart toward things other than Allah with which one finds intimacy diminishes. Unless awe and reverence toward Allah increase, intimacy does not increase. (Nabhānī, I, 237)
Intimacy (uns) is to have a sense of awe along with the disappearance of the sense of majesty. This is the view of Junayd.
Dhu’l-Nūn said: Intimacy (uns) is for the lover to be at ease in the presence of the beloved, with all formality removed. The saying of Prophet Abraham in al-Baqara 2:260: "My Lord, show me how You give life to the dead," and the saying of Prophet Moses in al-Aʿrāf 7:143: "My Lord, show Yourself to me that I may look at You," have been explained in terms of intimacy (uns).
Wāsiṭī said: Whoever does not sever his heart’s connection from the entire universe cannot reach the station of intimacy (uns).
Malik Dīnār explained: Whoever withdraws from companionship with creation but does not keep company with Allah, his knowledge decreases, his heart becomes dull, and his life is wasted.
Abū Saʿīd al-Ḥarrāz said: Intimacy (uns) is for the spirit (ruh) to converse with Allah, the true beloved, in the gatherings of nearness. Sometimes, intimacy arises through obedience to Allah, remembering Him (dhikr), reciting His speech, and adhering to other commands that draw one near to the Truth. Even this degree of intimacy is a grace and ihsan (spiritual excellence) from Allah. However, this intimacy is not the state of intimacy found in the lovers (muhibbūn). Intimacy is a noble ḥāl (spiritual state) that is realized by purifying the inner self, sweeping it clean with sincere asceticism, perfecting taqwa (God-consciousness), and severing all ties and attachments, thereby eliminating all stray thoughts.
In my view, the ḥaqīqa (inner reality) of intimacy is that, under the weight of witnessing the majesty of the Divine, human existence is swept away and cast aside, and the spirit (ruh) spreads freely in the fields of spiritual conquest.
ustādh 1147 Intimacy (uns) has an aspect that affects the heart alone. Intimacy, together with awe, gathers the heart and cuts off its attachments to various things. In the state of awe, the spirit (ruh) gathers all its strength and subdues the nafs (the lower self). (Nabhānī, I, 372)
ustādh The ustādh (spiritual master) has authority in the matter of firmness (tamkīn) and the prerogative of explanation in the matter of clarification (tabyīn). The ustādh is one of the perfect circles. The beginnings and ends have been encompassed by his dissemination. The ustādh is an ʿālim-i muṭlaq (absolute scholar). He is the master of an established (truly existent, not fabricated) chain of transmission. The ustādh is akhlāq (character).