Even if he abandons the world or acquires it, he is justified. For he has emerged from the deception of nature; the dunyā (the world) is now no longer in his qalb (the heart), but in his hand. In him, without being miserly toward anyone, he acts with justice like Allah, the Ḥakīm (the Wise) and ʿAlīm (the All-Knowing).
However, what the sharia (the sacred law) prohibits from giving is excepted. This includes things such as turning away from Allah to occupy oneself with something else, or committing a sin. Then, the dunyā departs from the heart of the faqīr/fuqarāʾ (the poor/the destitute).
At that point, when he can be just in this matter, he may prefer himself over others (when he reaches a level where he can act justly, he may consider himself; in this case, since he is already just, it will not be possible for him to reach for more than his need). For his own nafs (the lower self) is the closest to him in need. (Anwār, TI, 124)
When the faqīr gives naṣīḥa (advice) to his brothers, in order for them to listen to him, he must be among those most distant from suspicion, blame, and committing disgraceful acts. For example, he should not tell them to rise at night while he himself sleeps, nor should he urge them to be ascetic toward the dunyā and not to accumulate worldly goods while he himself is attached to the world, amassing wealth, getting into debt, engaging in trade, or contending with people. The state of those faqīrs who tell people something but do not act upon it themselves says to them: "Advise yourself; otherwise, in this ḥāl (spiritual state), you will damage your reputation." The elders of the zawiya (Sufi lodge) must avoid such things. The shaykh is the one most deserving of avoiding all these matters we have listed. He should help the faqīrs even if only once or for a single day in carrying wheat, wood, harvest, seeds, or crops. This brings vitality to the faqīrs. Allah is in the aid of His servant as long as the servant is in the aid of his brother. (Anwār, II, 147)
According to some linguists, a faqīr is one who has little, while a miskīn is one who has nothing. According to others, it is exactly the opposite. In the terminology of the people of ḥaqīqa (inner reality), a faqīr is one who has nothing but Allah, who is in need of only Him, and who finds comfort only in His presence. The sign of such a person is that he has no means that could lead him to worldly gain. (Jāmiʿ, 203)
The faqīr possesses virtues not found in the ascetic (zāhid): speaking with people from time to time, not being distinguishable from others, exhausting himself in the service of others, serving the faqīrs, ecstasy (wajd), not being shy about conversing with people, intelligence, ascetic discipline (riyāḍa), and manners (ādāb), among many other virtues. He is also free from blameworthy traits such as arrogance, self-admiration, envy, and many others too numerous to mention. In summary, some of the beautiful qualities found in the zāhid are present in the faqīr, and some of those found in the faqīr are present in the Sufi. (Nabhānī, II, 353)
The faqīrs are the truthful ones who will be sought in the presence of Allah and will circumambulate under the Throne of the Merciful. The shaykh is responsible for them. Even if only for a moment, they are held accountable for abandoning the dhikr (remembrance of God) of Allah. (Nafahāt, 101)
For the faqīr, there is only his shaykh. He keeps him before his eyes and looks from that vantage, for the movement of both this world and the Hereafter is gathered in him. The ṣādiq (truly devoted one) witnesses wondrous states. (Nafahāt, 131)
The faqīr is the one whom his shaykh boasts about, not the one who boasts about his shaykh. (Nafahāt, 194)
The sālik faqīr (the faqīr who is a spiritual traveler) is like a beggar who extends his hand for a morsel of bread. If he receives bread, he asks for flatbread; if he receives flatbread, he asks for food. He is not content with what others give him. The faqīr who loves Allah is also like this; he is not content with little. (Nafahāt, 200)
The faqīr Sufi who has intiṣāb (affiliation) to the path of Allah is either in the maqām (spiritual station) of tajrīd (divestment)...