In its linguistic sense, faqr refers to need, deprivation, and lacking possession of what is required—both materially and spiritually. In the terminology of Sufism, however, faqr signifies the servant’s absolute dependence on Allah in every aspect of existence. In this sense, a faqir (one who embodies faqr ) is not merely one who has renounced worldly possessions, but one who has freed himself from the influence of desires and habits, realizing his utter dependence on Allah alone.
The one who attains the station of faqr has annihilated himself in Allah (fana fi’llah). For this reason, the Sufis have said:
"The dervish who truly understands that he is in need of none but Allah is indeed faqir—even if he possesses wealth."
Allah, the Exalted, reminds in the Qur’an:
"O mankind! It is you who are in need (fuqara’) of Allah, whereas Allah is the Self-Sufficient, the Praiseworthy." (Fatir 15)
In his commentary on this verse, Imam Qushayri, rahimahullah, explains:
" Fakr is of two kinds: existential faqr and qualitative faqr . Existential faqr applies to all created beings, for every creation is in need of its Creator. Everything has come into existence from non-existence and is dependent upon its Creator to manifest and sustain it. Even in the Hereafter, its continued existence remains dependent upon Him. Allah is Ghani (Self-Sufficient), while the servant is faqir (needy). The servant, in his very essence, is poor, while Allah is entirely free of need.
As for qualitative faqr , it is the state of complete detachment from the world ( tajarrud ). The faqr of ordinary people is a form of deprivation—they lack wealth and possessions. But the faqr of the elect is the transcendence of all means and dependencies."
The Messenger of Allah [sallallahu alayhi wa sallam] said:
"There are some among you whose hair is disheveled, whose faces are covered in dust, who are turned away from every door—but if they were to swear by Allah, He would surely grant what they ask." (Muslim)
In another narration, he said:
"Shall I not tell you who the people of Paradise are? They are those who are considered weak and insignificant by others, yet if they were to swear by Allah, He would fulfill their oaths." (Bukhari)
These hadiths praise those who have found true wealth—not in material possessions, but in servitude to the Divine. Such individuals, despite their apparent insignificance in the eyes of people, have their supplications accepted by Allah.
Indeed, Ibn Ata’illah al-Iskandari [quddisa sirruhu] profoundly asks:
"What has he lost, the one who has found Allah? And what has he found, the one who has lost Allah?"
Ma‘ruf al-Karkhi [quddisa sirruhu] describes the significance of faqr in Sufism as follows:
"Sufism is to receive the truths, knowledge, and secrets of the Divine while severing all hope from what lies in the hands of people. It is to be a knower of Allah ( ‘arif ) and a renunciant ( zahid )."
Thus, the path to Allah requires cutting off expectations from creation, seeking nothing from them, and placing one's trust solely in Him.
When Samnun al-Muhibb [rahimahullah] was asked about Sufism, he replied:
"It is neither to possess anything nor to be possessed by anything."
This means that a Sufi recognizes that all of existence belongs to Allah. He does not see himself as the owner of anything, for he understands that he, too, belongs to Allah, and that his existence is sustained only by Him. Nothing of this world can take hold of his heart, nor can anyone other than Allah possess him.
Shaqiq al-Balkhi [rahimahullah] describes faqr as follows:
"Fakr is a fire—when it enters the heart, it turns the entire being into gold."
To a dervish whose heart is illuminated, wealth and poverty are equal in worth. What truly matters is that the servant attains the consciousness of his need for Allah. For Allah is entirely independent of all creation, while all creation is in need of Him. There is no one wealthier than the one who has attained Allah’s love.
Abu’l-Husayn al-Nuri [rahimahullah] states:
"The sign of a true faqir is that his heart remains undisturbed when he has nothing, and when he does have something, he prefers others over himself."
A dervish who has reached the station of faqr has removed the love of wealth and possessions from his heart. Whatever comes into his hands, he gives freely to his brethren, preferring others over himself.
Abu Hafs [rahimahullah] states:
"The best means for a servant to reach his Lord is to recognize his need for Him in every state, to remain steadfast upon the Sunnah in all his actions, and to seek his sustenance through lawful means."
Sufis recognize that all they possess is but a gift from Allah. Hence, they are in a continuous state of gratitude and contentment. They are not corrupted by abundance, nor are they ashamed of scarcity. In every situation, they are pleased with Allah’s decree, and their every action aligns with the Qur’an and the Sunnah.
Abu Said Abu’l-Khayr [rahimahullah] states:
"Fakr is to be wealthy with Allah."
This means that a servant must present all his needs to his Lord, seeking assistance from none but Him. To rely solely on Allah and not upon creation is the very essence of faqr .
The state of faqr is closely related to fana (annihilation in Allah). The deeper one enters into faqr , the more profoundly he experiences fana . The one who reaches this state is, in truth, the wealthiest of all people, for he has gained the nearness and love of al-Ghaniyy, the Self-Sufficient.
In summary, faqr is not the mere absence of possessions; rather, it is the absence of attachment to them. It is not to be owned by what one owns. Those who have attained true faqr are the ones who have attained true freedom.
