One becomes distant. Thus, what is thought to be accepted (by the Real) is in fact rejected.
It has been said: Whoever is deprived of adab (proper conduct) is deprived of all good.
It has also been said: The time of the one who does not observe the adab of his moment is nothing but delusion. (Ādāb, 17)
(Ruwaim said: (ʿAwārif)) The foundation of Sufism (taṣawwuf), as enumerated by Abū Muḥammad Ruwaim (according to Kāshānī and Jāmī), consists of three traits: adhering to faqr (spiritual poverty) and iftiqār (neediness), realizing ṣarf (self-expenditure) and īthār (altruism), and abandoning objection and ikhtiyār (making choices). (ʿAwārif, 37; Kāshānī, 76; Jāmī, 95)
Sufism (taṣawwuf) is something other than faqr. Zuhd (asceticism) is also something other than faqr. Sufism is not simply zuhd (nor is it limited to zuhd). Sufism, if a person is both ascetic (zāhid) and poor (faqīr), in addition to the meanings of faqr and zuhd, is a name that encompasses other attributes and relations by which, even if he is a zāhid and faqīr, he deserves to be called a Sufi (ṣūfī) due to their presence in him.
Abū Ḥafṣ said: All of Sufism (taṣawwuf) is adab. Every moment, every maqām (spiritual station), and every ḥāl (spiritual state) has its own adab. Whoever adheres to the adab of the moments attains the ranks reached by those men who are called Sufis and are the true men. Whoever neglects adab, even if he thinks he is near, in reality becomes distant (from that point); even if he hopes to be accepted, he is in fact rejected. (ʿAwārif, 38)
It has been said: Sufism (taṣawwuf) is to remember Allah with a collected mind, and to enter ecstasy through samāʿ (spiritual audition).