It helps to bring forth the innate potential within a person.
When Abū Ḥafs Ḥaddād was asked about the etiquette (ādāb) of the poor (fuqarāʾ), he replied as follows: Maintaining respect for the shaykhs, getting along well with one's brethren, giving nasīḥa (advice) to those younger than oneself, not keeping company with those who are not part of their own circles (on the Sufi path), constantly adopting the character of īthār (preferring others over oneself), avoiding the accumulation of wealth, and cooperating in every religious and worldly matter.
The following are also among the etiquettes of the poor: Overlooking the faults of one's brethren, giving advice where advice is needed, concealing a friend's faults and shortcomings, and feigning ignorance of a mistake one is aware of.
By adab (etiquette), sometimes the etiquette of the sharia (sharia), sometimes the etiquette of service, and sometimes the etiquette of the Real (al-Ḥaqq) are meant. The etiquette of the sharia is to fully observe the outward of the sharia. The etiquette of service is, while excelling in service, to become fanāʾ (annihilated) in one's actions (not seeing one's own deeds). The etiquette of the Real is to become aware of what pertains to Allah and to oneself. Adab issues forth from the people of expansion (ahl al-bast). (Iṣṭilāḥ, 530)
It has been said: Ḥāl (spiritual state) is the change of qualities in the servant. If these qualities become fixed and permanent, this is his maqām (spiritual station).
If you ask, "What is maqām?" we say: Maqām is nothing but fully realizing the rights of the state one is in. The aim of its possessor is not the next maqām. This too is adab.
If you ask, "What is adab?" we say: By adab, sometimes the etiquette of the sharia, sometimes the etiquette of service, and sometimes the etiquette of the Real are meant. The etiquette of the sharia is to fully observe the outward of the religion. These are the limits set by Allah. The etiquette of service is, while excelling in service, to become fanāʾ (annihilated) from seeing what proceeds from oneself. The etiquette of the Real is to know what pertains to Allah and to oneself.
The adīb is the one who is under the rule of the moment (waqt) or who knows his moment. If you ask, "What is waqt (the moment)?" we say: Waqt is to live in the present moment, without looking to the past or the future. This is the understanding of waqt among the people of the path (ahl al-tarīq).
If you ask, "According to the Sufis, what is the path (tarīq)?" we say: It is to fulfill the legitimate rights of those matters for which no dispensations (rukhsas) are given, from the category of strict observances (ʿazāʾim) and dispensations that are at the level of strict observances. Only those who possess strict observance can fulfill dispensations at the level of strict observance. It is incorrect that many of the people of the path do not permit acting upon dispensations. (Futūḥāt, II, 130)
Adab al-sharīʿa (the etiquette of the sharia) means the divine etiquette that Allah has undertaken to teach through revelation and inspiration. He has adorned His Prophet with that etiquette, and His Prophet has adorned us with it. They (the Prophet and the awliyāʾ) are those who are both taught adab themselves and who teach adab to others.
Adab al-khidma (the etiquette of service) is a technical term used regarding the service of the servants of kings. The king of the people of Allah is Allah Himself. He has shown us how the etiquette of service to Him should be. This concerns our dealings with Him in matters that pertain to Him, not to His creatures. This also falls within the etiquette of the sharia, for the ruling of the sharia relates to the rights of both Allah and His creatures.
Adab al-Ḥaqq (the etiquette of the Real) is, when you are older or of higher rank, if the truth appears from someone younger than you, to follow the truth without arrogance, to judge by it, to accept it, and not to reject it. (Futūḥāt, II, 281)
Adab al-sharīʿa, regarding the station of judgment, is not to exceed the proper bounds. This station may pertain to substance or accident, time or place, state or relation, condition or measure, cause or effect (that is, the dimension in which the matter is considered, and not deviating into erroneous views, constitutes the etiquette of the sharia).
The etiquette of the sharia is divided into sections according to the place where it manifests. It exists by itself.