“And he said: ‘One known for lying may never be believed; one famed for truthfulness is entrusted with a report; one given to much backbiting and hatred cannot be relied upon for sincere advice; one known for immorality and deceit must not be trusted in times of trial; and whoever claims a station beyond his worth will have his merits denied. Do not find charming in yourself what you condemn in others.’ (In al-Hilya 4:63: ‘One should not regard as commendable in oneself what one finds reprehensible in others.’) These athar (reports) were narrated by al-Tabarani on his authority through various chains. Dawud ibn ‘Amr related from Isma’il ibn ‘Ayyash, from ‘Abdullah ibn ‘Uthman ibn Khuthaym, who said: Wahb arrived to us from Mecca and ceased to drink or perform ablution except with Zamzam water. They asked him: ‘Why not use pure water?’ He replied: ‘I will not drink or perform wudu except with Zamzam until I depart from it. You do not know what Zamzam water is! By Him in whose hand my soul lies, it is in the Book of Allah a nourishing food and healing for ailments. Whoever stoops to drink it, seeking its blessing, has his illness removed and is granted healing.’ He also said: ‘Gazing upon Zamzam is an act of worship,’ and ‘Gazing into it erases sins completely.’ (Narrated by Abu Nu’aym in al-Hilya 4:63–64.) Wahb also said: ‘He was first transformed into a lion and became king of the beasts; then into an eagle and became king of the birds; then into a bull and became leader of the beasts—all the while retaining human intellect and a well-ordered kingdom. Then God restored his human soul, and he called to the oneness of Allah, declaring: “Every deity is false except the Deity of the heavens.” They asked him: “Did he kill a believer?” He said: “I found the People of the Book divided: some said he believed before he died, others said he slew the prophets, burned their scriptures, and burned the Temple, so his repentance was not accepted.”’ (Same source 4:64.) Thus al-Tabarani narrated from Muhammad ibn Ahmad ibn al-Faraj, from Abbas ibn Yazid, from ‘Abd al-Razzaq, from Bakkar ibn ‘Abdullah: ‘I heard Wahb ibn Munabbih say…’ and he related the above. Wahb also related: ‘A man in Egypt begged them to feed him for three days, but they would not; on the fourth day he died. They shrouded and buried him, and the next morning the shroud was found in their prayer niche bearing the inscription: “You caused his death while alive and buried him when dead.” Yahya said: “I saw the village where that man died—none of its inhabitants, rich or poor, had ever built a guesthouse.”’ (Same source.) Yahya ibn ‘Abd al-Baqi narrated from ‘Ali ibn al-Hasan, from ‘Abdullah the brother of Wahb, who said: ‘My uncle Wahb ibn Munabbih told me…’ and he related the same account. He added: ‘The villagers acknowledge this, and hence they built guesthouses for travelers and the poor out of fear of such a fate.’ ‘Abd al-Razzaq reported from Bakkar, from Wahb: ‘When a gift enters through the door, truth goes out through the window.’ (Same source.) Ibrahim ibn al-Junaid said: ‘Ibrahim ibn Sa’id told us, from ‘Abd al-Mun’im ibn Idris, from ‘Abd al-Samad, from Wahb ibn Munabbih: A prophet among the prophets passed by a worshipper in a mountain cave, greeted him, and asked: “O ‘Abd Allah, how long have you been here?” He replied: “Three hundred years.” The prophet asked: “What is your provision?” He said: “From leaves of trees.” “And your drink?” “From spring water.” “Where do you stay in winter?” “Under this mountain.” “How do you endure worship?” He said: “How could I not? My day lasts until night. As for yesterday, it has passed; as for tomorrow, it has not yet come.” The prophet marveled at his reply: “My day only lasts until night.”’ (Narrated by Abu Nu’aym in al-Hilya 4:65.) With this chain it is also reported that a worshipper told his teacher: “I have cut off desire; I no longer desire anything of this world.” His teacher asked: “When you see women and animals together, do you distinguish between them?” He said: “Yes.” “When you see dinars, dirhams, and pebbles, do you distinguish between them?” “Yes.” The teacher said: “O my son, you have not cut off desire; you have only bound it. Beware its escape and reversal.”’ (Same source.)