The journey toward Allah Most High necessitates a guiding intermediary (wasīṭa), an exemplar who embodies the path and serves as a model in spiritual wayfaring (sulūk) for those striving to reach true knowledge of the Divine (maʿrifa).

Just as in prayer, where the imam assumes responsibilities on behalf of the followers and the followers uphold responsibilities toward the imam, the Sufi shaykh bears certain aspects on behalf of the seeker (murīd) while also entrusting them with specific responsibilities.

This is the essence of the journey: a covenant between teacher and seeker, founded on trust, adherence, and the fulfillment of specific responsibilities. The path to Allah becomes a true path only when it is grounded in this dual foundation—teacher and student, or imam and follower—that sustains both the path and its practices.

In this relationship, the seeker must align closely with their guide, as has always been the case among ahl Allāh (people of Allah) throughout the ages. This prophetic method of spiritual education is timeless and will remain unchanged.

In the Sufi path, the seeker is referred to as the “poor one” (faqīr), especially in our homeland Morocco. The term faqīr carries profound spiritual connotations. It signifies an inherent need—an unfulfilled state where the seeker yearns for guidance, wisdom, and direction. At the surface level, it suggests a lack of knowledge and discipline; but at its core, it signifies a necessary and essential ontological dependency. 

A true seeker approaches the path (ṭarīq) because of an overwhelming inner poverty, a sincere need. If a person enters this journey while already claiming sufficiency—even believing they possess a small measure of spiritual knowledge and practice—then they are fundamentally unaligned with the spirit of the path, which demands a readiness to surrender one’s own self and knowledge in order to attain the Divine presence.

To undertake this path authentically, the seeker must thus embody the letters of the word faqīr, each letter representing a stage of spiritual development.

1. The Letter fā’ (ف) - “Annihilation” (fanāʾ) in Allah, achieved through the continuous remembrance (dhikr) of Allah. It is not merely a ritual practice confined to specific moments, but a perpetual state of invocation: “Those who remember Allah standing, sitting, and on their sides” (Qur’ān 3:191). True remembrance is unrestricted by time, place, or posture. A genuine seeker embodying fanāʾ maintains dhikr continuously, in every context, as a way of merging their entire being with the essence of Divine remembrance.

2. The Letter qāf (ق) - “Nearness” (qurb) to Allah that manifests in constant contemplation and awareness of the Divine. This proximity is not exclusive to moments of public prayer or communal gatherings; it is an unbroken connection. The Prophet Muhammad, peace be upon him, advised his followers to “be shy before Allah as [they] would be shy before an elder.” This indicates a consciousness of the Divine that transcends public spaces and is upheld in private moments (khulwa) as well. The seeker’s closeness to Allah (qurb) is genuine only if maintained across all settings.

3. The Letter yā’ (ي) - “Certainty” (yaqīn) in one’s journey. A seeker with true certainty embodies the knowledge of certainty (ʿilm al-yaqīn), the “perception” of certainty (ʿayn al-yaqīn), and the core truth of certainty (ḥaqq al-yaqīn) in daily life, persevering through trials and doubts. Yaqīn anchors the seeker, ensuring they do not waver, regardless of external circumstances. This certainty empowers the seeker to remain unwavering on the path, regardless of challenges—even if a sword were laid upon their neck—echoing the Prophet’s words: “Even if the sun were placed in my right hand and the moon in my left, I would not abandon my mission.”

4. The Letter rā’ (ر) – “Contentment” (riḍā) lies in accepting what Allah has granted and the position in which Allah has placed one. True riḍā is a profound spiritual state that transcends all worldly gains and losses, fostering an inner peace (sakīna) that anchors the self in its return to the Divine. As the Qur’ān beautifully addresses, “O tranquil soul, return to your Lord well-pleased and pleasing” (Qur’ān 89:27-28). One who embodies riḍā has traversed the stages of inner peace (sakīna) and tranquility (ṭuma’nīna), now residing in the abode of unwavering contemplation of Allah Most High.

Thus, in our path, the title of faqīr is far more than a label of worldly poverty; it is a Divine designation, identifying the seeker as one adorned with essential spiritual virtues: annihilation in Allah, nearness to Allah, unwavering certainty in Allah, and contentment with Allah’s decrees.

To be a faqīr is to wear a noble badge (wisām sharaf), for God describes His servants as the “poor in need of Allah” (Qur’ān 35:15). In this journey, such poverty is an exalted station—an ontological condition—representing closeness and honor for those who seek the Divine presence. It is this spirit of faqīr that opens the doors to the highest forms of knowledge and intimacy with the Divine that every seeker ultimately longs to attain.