The stranger is not.......

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Ali ibn Husain (RA), better known as Zain al-‘Abideen (the adornment of the worshippers), was the great-grandson of the Prophet ﷺ and one of the few people to survive the massacre at Karbala. In addition to being known for his worship, and piety, he was one of the most renowned scholars of orthodox Islam according to Sunni tradition, and additionally an imam according to the Shia tradition.


The following is a well known poem attributed to him:

لَيْسَ الغَريبُ غَريبَ الشَّأمِ واليَمَنِ * إِنَّ الغَريبَ غَريبُ اللَّحدِ والكَفَنِ

The stranger is not the foreigner from Ash-Shaam or Yemen
Rather, the stranger is the one unfamiliar to the shroud and the coffin.

إِنَّ الغَريِبَ لَهُ حَقٌّ لِغُرْبَتـِهِ * على الْمُقيمينَ في الأَوطــانِ والسَّكَنِ

For even the foreigner from distant lands has rights due to him
From the residents of the dwellings in the nations through which he travels.

لا تَنْهَرَنَّ غَريبًا حَالَ غُرْبَ الدَّهْرُ يَنْهَرَهُ بالذُّلِ و المِحَنِ

So rebuke not this stranger due to his condition of strange hood –
For Time itself chastises him using humiliations and tribulations.

سَفَري بَعيدٌ وَزادي لَنْ يُبَلِّغَنـي * وَقُوَّتي ضَعُفَتْ والمـوتُ يَطلُبُنـي

I have far to go though my provisions will not suffice me;
My strength is dwindling and Death beckons me.

وَلي بَقايــا ذُنوبٍ لَسْتُ أَعْلَمُها * الله يَعْلَمُهــا في السِّرِ والعَلَنِ

And yet there remain sins that I know not–
But Allah knows of them, (both) the secret and the manifest.

مـَا أَحْلَمَ اللهَ عَني حَيْثُ أَمْهَلَني * وقَدْ تَمـادَيْتُ في ذَنْبي ويَسْتُرُنِي

How lenient is Allah to me! Granting me respite
Despite my persisting in sin, He has always concealed (my sins and faults) for me.

تَمُرُّ سـاعـاتُ أَيّـَامي بِلا نَدَمٍ * ولا بُكاءٍ وَلاخَـوْفٍ ولا حـَزَنِ

And so the hours of my life tick on without me being remorseful
With neither tears, nor fear, nor sadness on my part

أَنَـا الَّذِي أُغْلِقُ الأَبْوابَ مُجْتَهِداً * عَلى المعاصِي وَعَيْنُ اللهِ تَنْظُرُنـي

For I was the one who closed the doors painstakingly
To (hide) my sins, (oblivious) to Allah still watching me.

يَـا زَلَّةً كُتِبَتْ في غَفْلَةٍ ذَهَبَتْ * يَـا حَسْرَةً بَقِيَتْ في القَلبِ تُحْرِقُني

Oh! The heedless transgressions recorded (against me) during those fleeting momentary lapses,
Have left me only with regret in my heart, and it is consuming me.

دَعْني أَنُوحُ عَلى نَفْسي وَأَنْدِبُـهـا * وَأَقْطَعُ الدَّهْرَ بِالتَّذْكِيـرِ وَالحَزَنِ

Leave me to myself, with my scars and laments
To spend my remaining time in remembrance and grief

دَعْ عَنْكَ عَذْلِيَ يَا مَنْ كانَ يَعْذُلُني *  لَوْ كُنْتَ تَعْلَمُ ما بِي كُنْتَ تَعْذِرُنِي

Abandon your blaming O you who used to blame me
Had you but known my situation, you would have excused me.

دَعْنِي أَسُحُّ دُموعًا لا انْقِطاعَ لَها * فَهَلْ عَسَى عَبْرَةٌ مِنْهَا تُخَلِّصُني

So leave me to cry my tears, unceasingly
Perhaps one of them (fallen tears) will set me free

كَأَنَّني بَينَ جل الأَهلِ مُنطَرِحــَاً * عَلى الفِراشِ وَأَيْديهِمْ تُقَلِّبُنــي

It is as if I am lying prostrate, among my kin
Upon the bed, as their hands turn me over repeatedly;

وَ قَدْ تَجَمَّعَ حَوْلي مَنْ يَنوحُ و مَنْ  *  يَبْكي عَلَيَّ و يَنْعاني و يَنْدُبُني

Gathered around me with concern,
They cry over me, grieve, and mourn for me.

وَقد أَتَوْا بِطَبيبٍ كَـيْ يُعالِجَنـي * وَلَمْ أَرَ الطِّبَّ هـذا اليـومَ يَنْفَعُني

They brought along a doctor, seeking a cure
But this is the day I can see no medicine availing me.

واشَتد نَزْعِي وَصَار المَوتُ يَجْذِبُـها * مِن كُلِّ عِرْقٍ بِلا رِفقٍ ولا هَوَنِ

Oh the immense pain – the tugging of Death –
From every vein. With no diminishing or signs of abating!

واستَخْرَجَ الرُّوحَ مِني في تَغَرْغُرِها * وصـَارَ رِيقي مَريراً حِينَ غَرْغَرَني

My soul breaks free from me, escaping this earthly body –
I taste the bitterness of my death, as it gurgles past my throat and out of me.

وَغَمَّضُوني وَراحَ الكُلُّ وانْصَرَفوا * بَعْدَ الإِياسِ وَجَدُّوا في شِرَا الكَفَنِ

They shut my eyes, and have left my side
Barely a moment ago despairing for in my life, they now rush to find a shroud for me.

وَقـامَ مَنْ كانَ حِبَّ لنّاسِ في عَجَلٍ * نَحْوَ المُغَسِّلِ يَأْتينـي يُغَسِّلُنــي

So quickly he rises, one who was dearest to me
To summon the person who is to wash my body

وَقــالَ يـا قَوْمِ نَبْغِي غاسِلاً حَذِقاً * حُراً أَديبًا أَريباً عَارِفاً فَطِنِ

He summons “Oh people, we seek one who can wash him,
Respectfully, properly, expertly…”

فَجــاءَني رَجُلٌ مِنْهُمْ فَجَرَّدَني * مِنَ الثِّيــابِ وَأَعْرَاني وأَفْرَدَني

So then someone came and removed my clothing,
He undressed me and uncovered my body.

وَأَوْدَعوني عَلى الأَلْواحِ مُنْطَرِحـاً * وَصـَارَ فَوْقي خَرِيرُ الماءِ يَنْظِفُني

He placed me on the bathing table,
Water gushed forth, cleansing me;

وَأَسْكَبَ الماءَ مِنْ فَوقي وَغَسَّلَني * غُسْلاً ثَلاثاً وَنَادَى القَوْمَ بِالكَفَنِ

He poured the water, washing me
Three times, before calling the people to bring with them my shroud.

وَأَلْبَسُوني ثِيابـاً لا كِمامَ لهـا * وَصارَ زَادي حَنُوطِي حيـنَ حَنَّطَني

In a garment with no sleeves, they covered me up
And the only provision left with me was the perfume

وأَخْرَجوني مِنَ الدُّنيـا فَوا أَسَفاً * عَلى رَحِيـلٍ بِلا زادٍ يُبَلِّغُنـي

Then they took me on my journey out of this world – ah, how sorrowful!
To be on an undertaking without sufficient provisions/preparation

وَحَمَّلوني على الأْكتـافِ أَربَعَةٌ * مِنَ الرِّجـالِ وَخَلْفِي مَنْ يُشَيِّعُني

Four men upon bear me upon their shoulders
While those who have come to bid farewell trail behind respectfully.

وَقَدَّموني إِلى المحرابِ وانصَرَفوا * خَلْفَ الإِمـَامِ فَصَلَّى ثـمّ وَدَّعَني

They carried me to the mihrab and left me there, hurriedly to go
Behind the Imam to pray, thus bidding farewell to me.

صَلَّوْا عَلَيَّ صَلاةً لا رُكوعَ لهـا * ولا سُجـودَ لَعَلَّ اللـهَ يَرْحَمُني

They pray a prayer with neither rukoo nor sujood
Asking that my Lord will grant me from His Infinite Mercy.

وَأَنْزَلوني إلـى قَبري على مَهَلٍ * وَقَدَّمُوا واحِداً مِنهـم يُلَحِّدُنـي

Then they lower me into the grave, carefully:
One of them descends alongside to make sure to lay me down properly.

وَكَشَّفَ الثّوْبَ عَن وَجْهي لِيَنْظُرَني * وَأَسْبل الدَّمْعَ مِنْ عَيْنيهِ أَغْرَقَني

He raised the garment from my face to gaze upon me (a final time)
And the tears gushed from his eyes awashing me

فَقامَ مُحتَرِمــاً بِالعَزمِ مُشْتَمِلاً * وَصَفَّفَ اللَّبِنَ مِنْ فَوْقِي وفـارَقَني

Then he rose, honoring me, but firm and resolute
Lined my grave with bricks, secluding me.

وقَالَ هُلُّوا عليه التُّرْبَ واغْتَنِموا * حُسْنَ الثَّوابِ مِنَ الرَّحمنِ ذِي المِنَنِ

“Cover him!” He calls, as they cover me with earth,
“And receive the best of rewards, from the Most Gracious!”

في ظُلْمَةِ القبرِ لا أُمٌّ هنــاك ولا * أَبٌ شَفـيقٌ ولا أَخٌ يُؤَنِّسُنــي

There is no mother, in the darkness of the grave,
Neither an affectionate father, nor a brother to comfort me;

فَرِيدٌ وَحِيدُ القبرِ، يــا أَسَفـاً * عَلى الفِراقِ بِلا عَمَلٍ يُزَوِّدُنـي

Alone… The sole inhabitant of the grave, oh how sorrowful!
Have I, on departing the world, no deeds to accompany me?

وَهالَني صُورَةً في العينِ إِذْ نَظَرَتْ * مِنْ هَوْلِ مَطْلَعِ ما قَدْ كان أَدهَشَني

And now I grow terrified, as I behold a sight,
An image forms, startling me –

مِنْ مُنكَرٍ ونكيرٍ مـا أَقولُ لهم * قَدْ هــَالَني أَمْرُهُمْ جِداً فَأَفْزَعَني

Munkar and Nakeer, what shall I say to them?
The mere thought strikes terror in my heart, makes me fearful.

وَأَقْعَدوني وَجَدُّوا في سُؤالِهـِمُ * مَـالِي سِوَاكَ إِلهـي مَنْ يُخَلِّصُنِي

And as they sit me up and question me
I have none other than You now, O Lord, to deliver me!

فَامْنُنْ عَلَيَّ بِعَفْوٍ مِنك يــا أَمَلي * فَإِنَّني مُوثَقٌ بِالذَّنْبِ مُرْتَهــَنِ

So please, my Only Hope! Bless me with your Forgiveness,
For indeed, my sins are burdening me, dragging me down.

تَقاسمَ الأهْلُ مالي بعدما انْصَرَفُوا * وَصَارَ وِزْرِي عَلى ظَهْرِي فَأَثْقَلَني

My relatives return home, split my wealth evenly,
They take the spoils while I carry the burden on my own.

واستَبْدَلَتْ زَوجَتي بَعْلاً لهـا بَدَلي * وَحَكَّمَتْهُ فِي الأَمْوَالِ والسَّكَـنِ

My wife replaces me with another
Granting him authority over my wealth and home.

وَصَيَّرَتْ وَلَدي عَبْداً لِيَخْدُمَهُ * وَصَارَ مَـالي لهم حـِلاً بِلا ثَمَنِ

My child serves him
And they spend of my earnings freely.

فَلا تَغُرَّنَّكَ الدُّنْيــا وَزِينَتُها * وانْظُرْ إلى فِعْلِهــا في الأَهْلِ والوَطَنِ

So do not be deceived by this material world and its beauty
But look instead to what it has wrought upon your family and nation.

وانْظُرْ إِلى مَنْ حَوَى الدُّنْيا بِأَجْمَعِها * هَلْ رَاحَ مِنْها بِغَيْرِ الحَنْطِ والكَفَنِ

And look also to those who collect its wealth in abundance –
Did they leave with more than soil in their mouths, and a shroud?

خُذِ القَنـَاعَةَ مِنْ دُنْيَاك وارْضَ بِها * لَوْ لم يَكُنْ لَكَ إِلا رَاحَةُ البَدَنِ

Take only from this dunya that suffices you, and be content
Though you may have nothing more than health and a sound body.

يَـا زَارِعَ الخَيْرِ تحصُدْ بَعْدَهُ ثَمَراً * يَا زَارِعَ الشَّرِّ مَوْقُوفٌ عَلَى الوَهَنِ

O You who sows good, know this! You shall reap the fruits of your effort;
You who sow evil, know this! You shall stand in grief and misery.

يـَا نَفْسُ كُفِّي عَنِ العِصْيانِ واكْتَسِبِي * فِعْلاً جميلاً لَعَلَّ اللهَ يَرحَمُني

Oh my soul! Cease your evil inclinations and instead perform beautiful actions
Acts of good and righteousness, that Allah might show you mercy!

يَا نَفْسُ وَيْحَكِ تُوبي واعمَلِي حَسَناً * عَسى تُجازَيْنَ بَعْدَ الموتِ بِالحَسَنِ

Woe unto you, my soul! Repent, and do good,
That you may be rewarded a most beautiful reward after death has taken you.

ثمَّ الصلاةُ على الْمُختـارِ سَيِّدِنـا * مَا وَضَّـا البَرْقَ في شَّامٍ وفي يَمَنِ

And we send salutations upon the Chosen one, Our Leader 

Who illuminated all that was between Ash-Shaam or Yemen;

والحمدُ لله مُمْسِينَـا وَمُصْبِحِنَا * بِالخَيْرِ والعَفْوْ والإِحْســانِ وَالمِنَنِ

All praise is due to Allah, who lets us rise and retire peacefully,
With goodness, forgiveness, and most excellent blessings 
 The best rendering I could find is the one below, please enjoy listening.

It has all the couplets except this one:

فَرِيدٌ وَحِيدُ القبرِ، يــا أَسَفـاً * عَلى الفِراقِ بِلا عَمَلٍ يُزَوِّدُنـي

Alone… The sole inhabitant of the grave, oh how sorrowful!
Have I, on departing the world, no deeds to accompany me?

Ode to the Prophet

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Maulana Jami (نورالدین عبدالرحمن جامی) was a 15th century poet and theologian from what is modern day Afghanistan. A great scholar and mystic of the school of thought of Ibn Arabi, he has written seversal devotional poems (na'at) in honor of the Messenger of Allah (ﷺ). This is reportedly one of them which is regularly recited in masjids around Kashmir, however, it is not to be found in his collection (diwan):

یا رسولِ هاشمی قربان نامت جانِ من

جانِ من جانانِ من با جمله فرزندانِ من

O Messenger(ﷺ), from the Hashemites, May my life be sacrificed in your name
My very soul, my beloved, and all my children with me

Brief Explanation:
“قربان” expresses total self-offering. The poet places not only himself but his lineage in devotion.

 “جانان” (beloved) adds intimacy—this is not distant praise but personal love. 

از شعاعِ نورِ پاکِ تو منوّر یا رسول
دیدهٔ من سینهٔ من قلبِ من قلبانِ من

 By the rays of your pure countenance, O Messenger(ﷺ),  did indeed
My eyes, my breast, my heart and my inmost being get illuminated

Brief Explanation: 

“شعاعِ نور” evokes prophetic light (nūr). The movement from eye to breast to heart suggests inner awakening. “قلبانِ من” intensifies the idea—my many inner hearts, all levels of consciousness. 

حضرتِ یعقوب می‌گوید فدایت یا رسول
دیدهٔ من یوسفِ من مصرِ من کنعانِ من

Even the honorable (Prophet) Yaqub(عليه السلام) would say that May I be sacrificed to you O Prophet(ﷺ)
And my sight, and my Yousuf(عليه السلام), and my Egypt and Canaan

Brief Explanation:
The poet invokes Prophet Yaʿqūb and his longing for Yūsuf. Egypt and Canaan symbolize loss and reunion. The Messenger is portrayed as dearer than all beloved things. 

بندهٔ کم‌طاعتم از لطف آزادم بکن
خواجهٔ من سیّدِ من شاهِ من سلطانِ من

I am a slave who obeys but little, yet free me, by your grace
O my master, my leader, my king, my sultan

 
Brief Explanation:
A paradox: freedom comes through mercy, not independence. Titles accumulate to express reverence—spiritual authority, not political dominion.

 خاکِ راہِ  رہروانِ راہِ عشقت یا رسول
 سرمہ من دیدہ من چشمِ من چشمانِ من

The dust from the path of those who walk in your love, O Messenger(ﷺ),
Forms the collyrium of my eyes, and my eyes, and my vision itself

Brief Explanation:
Dust becomes sacred. “سرمه” (kohl) beautifies and sharpens sight. The image conveys humility: even the dust of lovers’ footsteps enlightens.

  یا رسولِ ابطحی بابُ السّلام روضہ ات
 قبلہ من کعبہ من دینِ من ایمانِ من 

O Prophet(ﷺ) from al-Abṭaḥ, the bab al-salaam of your sanctuary is 
My Qiblah, my Ka'abah, my religion and my faith

 

Brief Explanation:
“ابطحی” links him to Mecca. The shrine imagery reflects devotional orientation. The language is hyperbolic love, not literal theology—it expresses direction of the heart. 

سجدہ پاکت کہ باشد در قیامت یا رسول
 راحتِ من رحمتِ من ابرِ من نیسانِ من  

Your sincere prostration on the Day of Judgment, O Prophet(ﷺ)

Will be my solace, my mercy, my cloud (shade) and my Nisan (Read the meaning here or in Wikipedia) 

 

Brief Explanation:
“Nīsān” here symbolizes reviving mercy. The Prophet’s intercession becomes life-giving rain over a barren and dead soul. 

یک تكَّلم زآن دو لعلِ شكَّرین فرما کہ ہست

قوّتِ من قوتِ من یاقوتِ من مرجانِ من 

From those sweet garnet lips, do utter a phrase that becomes
My strength, my nourishment, ruby, my pearl

 

Brief Explanation:
The lips are “rubies”; speech is sustenance. “قوت” means both strength and daily provision. Divine words nourish the spirit.

چشم دارد جامیِ مسکین کہ فرمائی قبول
گریهٔ من نالهٔ من آہِ من افغانِ من  

A glance of acceptance for-Jami the hopeful pauper  
my tears, my laments, my sighs and my pleas 

 

Brief Explanation: 

The closing couplet presents the poet as “مسکین” (destitute in spirit). Nothing remains but supplication. Devotion culminates in vulnerability.

 

Notes about the origin of the poem:

• Origin as a living liturgical piece in Kashmir: well supported by public recitation circulation. 
• Origin as a securely attested Jāmī dīwān poem: not established from the materials above; the best we can say is that modern devotional compilations attribute it to Jāmī. 
• An alternative bibliographic origin under “Saʾil” exists in a major curated database (Sufiname), and that cannot be brushed aside. It has this line:

سر بر آر از خاک و گو با سایلؔ و یاران او
امت من بیدل من کلب من کلبان من

Raise your head from the dust and say to this requester and his companions:
They are my community, my love-stricken ones—my dogs, my faithful hounds.

 

Brief Explanation: 

“سر بر آر از خاک” evokes resurrection. The line imagines a divine or prophetic address affirming acceptance. “بیدل” means love-struck, heart-emptied by longing. The striking phrase “کلبِ من کلبانِ من” (my dog, my dogs) reflects a classical Sufi idiom of humility and loyalty. In Persian mystical language, calling oneself a “dog” at the Beloved’s door signifies devotion, watchfulness, and utter submission—an image of fidelity rather than insult.

The couplet therefore functions as a reassurance: even those who see themselves as lowly and broken are embraced as belonging

His Eminence

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

This is a poem attributed to Sheikh Abdul Haq Muhaddith Dehlawi  ( المحدث شيخ عبدالحق الدهلوي‎‎) which he uttered upon visiting the masjid of the Messenger of Allah (ﷺ), which is often recited in the Indian Sub-continent:

 یا صاحب الجمال و یا سیدالبشر

O master of beauty, O leader of mankind
 

من وجہک المنیر لقد نور القمر

Verily your blessed countenance lit up the moon

لا یمکن الثناء کما کان حقہ

It being impossible to praise you as you truly deserve,

 بعد از خدا بزرگ توئی قصہ مختصر

(I only can state that) after God, you are the greatest and the matter ends there.

Six things a seeker must possess

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Hazrat Shaikh Abu Ismaïl Abdullah al-Herawi al-Ansari or Khajah Abdullah Ansari of Herat   خواجه عبدالله انصاری‎, the  Peer-e Herat wrote in one of his earlier treatises, the صد میدان   (One Hundred Fields), that to attain spiritual stations, it is imperative that the seeker possesses the following six invaluable traits:

تعظیم امر
  بیم مكر
 لزوم عذر
    خدمت بسنت
  زیستن برفاقت
برخلق بشفقت

For English speakers, it is roughly translated as:

1. Great respect for the (Divine) commandment ('amr)
2. Fear of the ruse/deception (makr) 
3. Necessity of excuse or apology for others('uzr)
4. Serving others, in accordance with the Prophetic tradition
5. Living in (spiritual) company
6. Love and kindness towards creation

His Beauty

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

There is a poem by Hassan Ibn Thabit (رضي الله عنه‎), praising the beauty of the Messenger of Allah (ﷺ), which is considered to be one of the best pieces of poetry in his praise, referenced (here):

وأَحسنُ منكَ لم ترَ قطُّ عيني

More excellent than you, my eye has never seen, 

وَأجْمَلُ مِنْكَ لَمْ تَلِدِ النّسَاءُ

Never been born, one handsomer than you 

خلقتَ مبرأً منْ كلّ عيبٍ

You were created free from any flaw whatsoever,

كأنكَ قدْ خلقتَ كما تشاءُ

As though you were created just the way you wanted

You can listen to it here:

Invest in the everlasting

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

There is a poem by Imam al-Sajjad (عليه السلا), referenced in Al-Bidāya wa-n-nihāya (البداية والنهاية) by Ismail ibn Kathir (here):

تُخَـرِّبُ مَـا يَبْقَى، وَتعْمُرُ فَانِياً 

Destroying what is everlasting you are building the perishing

 فَلاَ ذَاكَ مَوْفُورٌ، وَلاَ ذَاكَ عَامرُ 

Neither will the former be intact, nor will the latter flourish

 وَهَلْ لَكَ إِنْ وَافَاكَ حَتْفُكَ بَغْتَةً 

And when your fate catches up to you all of a sudden

 وَلَمْ تَكْتَسِبْ خَيْرَاً لَدَى اللهِ عَاذِرُ؟ 

What excuse will you have before your Lord? 

 أَتَرْضَى بِأَنْ تُقْضَى الحَياةُ وَتَنْقَضِي 

How will you be content when your life is over

 وَدِينُـكَ مَنْقُوصٌ وَمَالكَ وَافِرُ؟

 If your deen is deficient, but (only) your wealth abundant? 



A rendering with slightly different rendering can be watched below:

Learning from a Dog

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Al-Hasan ibn Abi-l-Hasan al-Basri popularly known as Hasan of Basrah (حسن البصري) has reportedly prescribed to his disciples the following:


A dog possesses ten praiseworthy traits, that should be present in a seeker:

الأولى
أنه لا يزال جائعا، وذلك من آداب الصالحين

It stays in a state of hunger, and that is the etiquette of the righteous.

الثانية
أنه لايكون له موضع يعرف به، وذلك من علامات المتوكلين

The second is that he does not have a fixed place to sleep. This is the condition of wanderers who rely on God

الثالثة

أنه لا ينام من الليل إلا قليل، وذلك من صفات المحسنين

The third is that it does not sleep at night, except a little. This is the trait of the excellent ones.

الرابعة

أنه إذا مات لا يكون له ميراث، وذلك من اخلاق الزاهدين

The fourth is that it leaves behind absolutely nothing when it dies. This is the characteristic of the pious.

الخامسة

أنه لا يهجر أخاه وإن جفاه وطرده، وذلك من شيم المريدين

The fifth is that it does not forsake its master. Even if he beats it, it does not abandon him. This is a sign of the seekers.

السادسة

أنه يرضى من الدنيا بأدنى يسير، وذلك من إشارات المتواضعين

The sixth is that he accepts a humble place and remains there. This is a sign of the humble.

السابعة

أنه إذا غلب عن مكانه تركه وانصرف إلى غيره، وذلك من علامات الراضي

The seventh is that if his residence is taken over, he leaves it for another place, and this is an indicator of those pleased with their Lord

الثامنة

أنه إذا طرد ثم دعي أجاب، وذلك من اخلاق الخاشعين

The eighth is that even if its master  shoos it away, it returns happily without delay as soon as its summoned back. This is the character of the devout.

التاسعة

أنه إذا حضر شيء من الأكل وقف ينظر من بعد، وذلك من أخلاق المساكين

The ninth is that it remains at a distance and does not approach when food is being prepared. This is the attitude of the impoverished.

العاشرة

أنه إذا رحل من مكانه لا يرحل بشيء، وذلك من علامات المجردين

The tenth is that, when it moves, it does not carry any belongings. This is a symbol of the ascetics