“Observe from where his Shayṭān (Satan) came to him: he terrified him with awe of his own era, the multitude of his peers, and the estrangement of his authority. Then he said: “O inheritor, do not be deceived as your Suwayḥīb was deceived; yesterday this wealth came to you without any oath nor sweat on your brow—it came from one who hoarded abundant resources gathered from falsehood and withheld from truth.” (Reported by Abū Nu‘aym in al-Ḥilya, 2:145, with similar wording.) Then al-Ḥasan said: “Indeed, Yawm al-Qiyāmah (the Day of Resurrection) will be a day of hasrāt (regrets): a man gathers wealth and then dies, leaving it to another whom God grants righteousness and causes to spend it in ways of piety, so that he finds his wealth in another’s balance.” Al-Ḥasan illustrated this with a couplet at dawn: “The world does not endure for the living, nor does any living being endure for the world.” And at dusk: “The youth rejoices in every piety he has advanced, once he knows the disease that will be his killer.” (These verses are cited by al-Bayhaqī in Shu‘ab al-Īmān 7:408.) Al-Ḥasan was born during the caliphate of ʿUmar ibn al-Khaṭṭāb, who had him brought to him, prayed over him, and anointed his mouth with date paste. He died in Basra in 110 AH. And God (subḥānahu wa-ta‘ālā) knows best. Muḥammad ibn Sīrīn (see biographical sources cited on p. 107 note 3). Abū Bakr ibn Abī ʿAmr al-Anṣārī was a mawlā (freedman) of Anas ibn Mālik al-Naḍrī. His father was among the captives at ʿAyn al-Tamr taken by Khālid ibn al-Walīd; Anas purchased him and then emancipated him by contract (mukataba). From his pious offspring were Muḥammad (this Muḥammad), Anas ibn Sīrīn, Ma‘bad, Yaḥyā, Ḥafṣa, and Karīma—all Tābi‘ūn (successors of the Companions), reliable and eminent—may God have mercy on them. Al-Bukhārī (see above p. 108 note 1) reports that Muḥammad was born in the final two years of the caliphate of ʿUthmān. Hishām ibn Ḥassān said: “He was the most truthful of all people I encountered.” All this has already been noted by the author. Whenever someone was spoken of negatively in Ibn Sīrīn’s presence, he would mention the best thing he knew of that person. Khalf ibn Hishām said: “Muḥammad ibn Sīrīn was endowed with gift, honor, and humility. When people saw him, they remembered God. When Anas ibn Mālik died, he stipulated in his will that Muḥammad ibn Sīrīn must perform his ghusl (ritual washing). At that time, Ibn Sīrīn was imprisoned. When informed, he said, ‘I am detained.’ They replied, ‘We have asked the governor for your release.’ He said, ‘The governor did not detain me; I am held by the one who has the right, and when he permitted it, I washed him.’” Yūnus said: “Two options ever came before Muḥammad ibn Sīrīn; in his religion he would choose the more stringent. He said: ‘I know the sin for which I will be held accountable—once I said to a man, “O bankrupt one!”’ When this was related to Abū Sulaymān al-Dārānī, he remarked: ‘Your sins are so few that you know their origin. As for us, our sins are so many that we do not know from where they will come nor by what sin we will be seized.’” (See Siyar A‘lam al-Nubalāʾ 4:616.) Whenever he was invited to a banquet, he would enter and say, “Bring me a draught of sūwīq (barley gruel).” He would drink it and add, “I dislike carrying my hunger to their tables.” He used to enter the market at midday, glorify God, praise Him, remember Him, and say, “This is the hour of people’s heedlessness.” He also said, “If God intends good for a servant, He places within his heart a preacher from himself, commanding and forbidding.” He said, “It is injustice toward your brother to mention the worst you know of him while concealing his good.” He said, “Al-ʿuzla (seclusion) is worship.” Whenever death was mentioned, each of his limbs would tremble in turn. In another report, his complexion would change and his appearance transform until he seemed a different person. When asked about dreams, he told the questioner: “Fear God in your waking state, and let not what you saw in your dream deceive you.””