It occupies the station (maqām). The first meaning is to turn towards Him by distancing oneself from everything other than Allah. The second meaning is to continue this orientation (ḥāl, spiritual state) by striving for one's sustenance and working for worldly affairs, while continuing on one's own path of sulūk (spiritual journeying). For this reason, on the path of this group under the training of the perfect shaykh, who is the inheritor of spiritual guidance (irshād), the poor Sufis brought together by the journey of sayr wa sulūk (spiritual travel and progression) are divided into two. All the observations (mushāhada) and spiritual states (ḥāl) of the murīd (aspirant, disciple) who enters under the training of this perfect shaykh occur only through the mirror and means of his shaykh. The meaning of their saying is this: Fanāʾ (annihilation in God) is of three kinds. The first is in the shaykh, the second is in the Muḥammadan Reality (Ḥaqīqat-i Muḥammadiyya), and the third is in Allah. When any aspect of the Muḥammadan Reality is unveiled to the sālik (spiritual traveler), the connection between him and his shaykh is never severed. The successful and felicitous murīd is never heedless of his shaykh in any spiritual state (ḥāl) or station (maqām). (Nafahāt, 225)
The gaze of the poor (fuqarāʾ) is upon Allah, who is above the gaze of the people (ḥalq). In the state of spiritual attraction (jadhba), they may do things that the people cannot intellectually accept or comprehend. This harms them and causes the people to reject them. (Nafahāt, 231)