It is defined as deriving pleasure from it. (Nabhānī, I, 237)
Shawq (longing); is the burning and yearning for the world, the qalb (the heart) catching fire, and the lungs being torn apart.
Abū ʿAbd Allāh Ḥafīf said: Shawq is the qalb (the heart) finding tranquility through union (wuṣla), and through proximity (qurb), desiring union (wuṣla).
Abū'l-ʿAbbās Aḥmad Abī'l-Khayr Sayyād says: Shawq is a branch of the tree of maḥabba (love); it does not stand on its own. Due to the intensity of the heat of the fire of love, the heart is stirred. At that moment, the servant is overtaken by excitement. This is called shawq. He also said: The walī (friend of God) is like a rayḥān (basil) flower on earth, whose fragrance blows towards the hearts of the murīds (aspirants, disciples). Through these fragrances, the murīds long for Allah.
A Sufi adds: Shawq is a flame that arises from the heart due to separation. When union (wuṣla) is realized, it is extinguished; if the state of witnessing the Beloved prevails in the hearts, then at that time, shawq cannot find a way to them.
Some distinguish between shawq and ishtiyāq (yearning) and say: Shawq finds tranquility through union (wuṣla) and vision, whereas ishtiyāq does not end with union (wuṣla). (Nabhānī, I, 365)
Shayʾ (thing) requires jamʿ (gathering), and anmūzaj (mixture) requires honor, while raqam (number) requires abasement. Each of these is independent in its own realm and swims in its own sphere. If you clothe something from the attributes of raqam with anmūzaj, the law of anmūzaj is lifted from it. If you clothe something from the attributes of anmūzaj with raqam, you will not see raqam in it due to the appearance of something unsuitable for the attribute you have clothed. If you ascribe the essence (dhāt) to one of these two and not to the other, you will need a second essence, and thus you will fall into shirk (associating partners with God).
If the essence (dhāt) acts upon something belonging to anmūzaj with the power of raqam, this is called dhāt al-ʿurūj (the essence's ascent). If the essence acts upon something of raqam with the power of anmūzaj, this is called dhāt al-tanazzul (the essence's descent). If the essence acts upon a part with the power of raqam, it is called raqam. If the essence acts upon anmūzaj with the power of anmūzaj, it is called anmūzaj. If the essence is purely upon the Essence, then there is neither name nor form there. In these expressions, by raqam we mean the servant; by anmūzaj, our book Kutb al-ʿAjāʾib Falaq al-Gharāʾib; and by dhāt, our book Insān al-Kāmil concerning the knowledge of things in pre-eternity and post-eternity. (Insān, I, 11)