Both Sanai in Hadiqat al-Haqiqah (Section 4 on Death) and Rumi in the Masnavi (Book 5, Section 47) utilize the Islamic metaphor of worldly deeds transforming into post-mortem companions. Sanai introduces the concept by stating that after death, one's good and bad deeds become their intimate companions ('مونس و قرین'), turning the grave into either a garden of bliss or a pit of hellfire. Rumi later expands on this same theme by interpreting a Prophetic tradition, vividly describing how righteous deeds become loyal, eternal friends in the grave ('ابد یارت شود'), while wicked deeds manifest as tormenting snakes ('در لحد مارت شود'). This comparison highlights Sanai's foundational influence on Rumi's poetic representation of moral accountability and the embodiment of actions (tajassum al-a'mal).