According to one group, faqr (spiritual poverty) is superior to safvet (purity), while according to another group, generosity and liberality (sakhāʾ and jawād) are superior.
Safvet is more perfect than faqr. Those who say that faqr is superior to safvet state the following: Faqr is the total fanāʾ (annihilation in God) and the interruption of esrār (spiritual mysteries). Safvet is a maqām (spiritual station). (But) when fanāʾ occurs, all stations disappear.
Those who say that safvet is superior to faqr say: Faqr is something that accepts a name and exists. Safvet, however, is purity from all existents (being purified from all that exists). Purity (safā) and fanāʾ are the same thing. Faqr is the same as ghinā (spiritual wealth). Faqr is among the names of stations, whereas safvet is among the names of perfection (kamāl). (Hujwīrī, 71)
Abū’l-Ḥasan Shamʿūn, while in a state of unveiling (kashf) related to baqāʾ (subsistence in God), used to consider faqr superior to safvet. Similarly, while in a state of unveiling related to fanāʾ, he considered safvet superior to faqr. When the people of spiritual meaning asked him why he said so at that time, he replied: Nature has a complete disposition in fanāʾ and transformation (change), and likewise in baqāʾ and elevation. I, in order to annihilate myself from seeing baqāʾ in baqāʾ and fanāʾ in fanāʾ, consider safvet superior to faqr when in a state related to fanāʾ, and faqr superior to safvet when in a state related to baqāʾ. I do this so that my nature may pass beyond fanāʾ and baqāʾ. (For faqr is the name of fanāʾ, and safvet is the name of baqāʾ.) This statement is beautiful in expression. However, fanāʾ is for the sake of fanāʾ, not for the sake of baqāʾ. Every subsisting one who loses himself is annihilated, and every annihilated one who remains in himself is subsisting.
Fanāʾ is a name that never admits exaggeration in oneself, so that one can say even fanāʾ itself is annihilated. For exaggeration would mean negating even the trace of the existence of this meaning. Exaggeration is possible in fanāʾ. Often, its trace remains. Moreover, after this, there is no more fanāʾ. When fanāʾ occurs, the fanāʾ of fanāʾ is nothing but an iʿrāb (grammatical inflection) without meaning in expression. (Hujwīrī, 72–73)
Safvet: They (the people of safvet) have realized clarity by purifying themselves from the turbidity of otherness (ghayriyyah). (Kāshānī, 140; Jāmiʿ, 88)
(See also faqr-ghinā)