It is not to desire. The second is the faqr (spiritual poverty) of the ḥawāṣṣ (the elite); it is to remain silent in absence. The third is the faqr of the aḥaṣṣ (the elect); it is to spend when in possession and to prefer others. (Jāmiʿ, 61)
The paths leading to the intention (and desire) for Allah are four. Whoever possesses all of them is among the muḥaqqiq ṣiddīqīn (the realized veracious ones); whoever possesses three is among the muqarrab awliyāʾ (the brought-near friends of God); whoever possesses two is among the shāhidīn (the witnesses) who have yaqīn (certainty); and whoever possesses one is among the righteous servants of Allah. The first is dhikr (remembrance of God); its spread (sign) is righteous action, and its fruit is light. The second is contemplation; its spread is sabr (patient endurance), and its fruit is knowledge. The third is faqr; its spread is shukr (gratitude), and its fruit is the increase of gratitude. The fourth is ḥubb (love); its spread is to detest the world (dunyā) and its people, and its fruit is union with the Beloved. (Jāmiʿ, 61, 171)
Those servants who possess ginā (spiritual wealth) are independent of everything other than the Real (al-Ḥaqq) by means of Him. For when one attains His existence, one attains everything. Rather, one sees nothing else as existent or effective. One attains what is sought and is concealed by witnessing the Beloved. (Jāmiʿ, 91)
Faqr is the robe of honor, the garment of the prophets, the covering of the righteous... ʿAbdullāh Mubārak said: To display wealth in poverty is more beautiful than poverty itself.
Abū Ḥafṣ said: The best means that brings a servant to his Master is to remain in need of Him in all states, to adhere to the Sunnah in all actions, and to seek sustenance through lawful means.
Shiblī explained the reality of faqr as follows: Faqr is not being content with anything other than Allah.
(Ḥasan) Musūhir said on this matter: Faqr is not enriched by blessings, nor changed by hardships.
Abū Ḥusayn Nūrī explained faqr as: The attribute of faqr is tranquility in absence and preferring others in presence. He also said: Worn-out clothes are the covering over the pearl. But today, these have turned into trash over carrion.
Sahl ʿAbdullāh said: The true faqīr does not ask, does not refuse what is given, and does not hoard what he has.
Abū ʿAbdullāh Ḥafīf, when asked about a faqīr who remains hungry for three days and then goes out to seek something after three days, said: If you find something, eat and remain silent. If a faqīr enters through this door, he will humble you all.
Bishr al-Ḥāfī said: The highest station is to rely on sabr (patient endurance) in faqr until one reaches the grave.
Farakliti Abū ʿAbdullāh Quraishī said: The benefits and fruits of faqr are the presence of pain from hunger and nakedness, the experience of pleasure from these, the increase of these feelings, and competing in these matters (and striving to excel in this competition).
Master Abū'l-Qāsim Junayd said: O community of the poor! You know Allah and show generosity for His sake. In this ḥāl (spiritual state), look at how you are when you are alone with Allah. (Nabhānī, I, 307)
The ḥaqīqa (inner reality) of faqr is not in the inner reality of the bāṭin (esoteric), but in the outward aspect of the ṭarīqa (Sufi path). The outward is the faqr of those who act ascetically toward worldly aims; the inward is the faqr of those who strip away everything but Allah and occupy themselves solely with otherworldly aims.
Investigation (A Subtlety): Wealth and poverty boasted to each other. Wealth said, "I am the attribute of the Lord, the Great (al-Kabīr); what are you, O despised one?" Thereupon, poverty replied, "If it were not for my attribute, your attribute could not appear; if it were not for my humility, your worth would not be exalted. My attribute is a sign of spreading ʿubūdiyya (servitude); your attribute is in conflict with rubūbiyya (lordship). The back of the one who conflicts is broken, but the one who avoids conflict is saved."
Verification: The state of the faqīr appeared confusing to the one who is not awake. Therefore, it was said, "The faqīr is not a jurist (faqīh)." Yet, he did not know that there is a ḥāʾ (the letter ḥ) in it. (Qawānīn, 28)
The property of the magnet of faqr-i dhāt (essential poverty) is that it attracts ihsān (spiritual excellence) and gifts. The more one possesses the attribute of poverty, the greater and more abundant is one's share.
Investigation: The fact that the poor are known for asking is a characteristic that is recognized by the one whose needs and wants are fulfilled, both now (in the present) and later (in the future).
Verification: The Lord being described as possessing absolute (mutlaq) wealth. He has commanded us to have true poverty. Through this attribute, graces arise. For generosity to the faqīr and helping the broken-hearted miskīn (destitute) is from the mercy of the wealthy. (Qawānīn, 30)
farakliti: Farakliti means belonging to the Faraklit. It is written with fā, alif, rā with kasra, yā, tā, and alif-i maksūra. It is a Hebrew word meaning one who distinguishes between ḥaqq (truth) and bāṭil (falsehood). By this is meant the manifestation of walāya (sainthood), which is the inner aspect of prophethood.
By Faraklit is meant the last prophet, Muḥammad. With his advent, the unveiling of realities and the perfection (kamāl) of prophethood in walāya have reached their end. (Hayākil, 104)
farīḍa (Aa: ,8) see farḍ-sunnah