Abu Hurairah reported,
When the soul of a believer departs, two angels meet it and carry it upward.Hammad mentioned the fragrance of its scent and likened it to musk, and said, "The inhabitants of the heavens say, 'A pleasant soul has come from the earth. May Allah send blessings upon you and upon the body you used to inhabit.' Then it is taken up to its Lord 
. He then says, 'Take it to the final term.'"He continued, "As for the disbeliever, when his soul departs," Hammad mentioned its foul stench and mentioned a curse, "the inhabitants of the heavens say, 'A wicked soul has come from the earth.' Then it is said, 'Take it to the final term.'"Abu Hurairah said, "The Messenger of Allah ﷺ then drew a thin garment he was wearing over his nose, like this."In another narration, Abu Hurairah reported that the Prophet ﷺ said, "When a person is dying, the angels attend him. If he is a righteous man, they say, 'Come out, pure soul that dwelt in a pure body. Come out, praiseworthy, and receive the glad tidings of comfort, fragrance, and a Lord who is not angry.' This continues to be said to it until it leaves the body. Then it is taken up to heaven, and the gate is opened for it. It is asked, 'Who is this?' They reply, 'So-and-so.' It is then said, 'Welcome to the pure soul that dwelt in a pure body. Enter, praiseworthy, and receive the glad tidings of comfort, fragrance, and a Lord who is not angry.' This continues to be said to it until it reaches the heaven where Allah is .But if he is an evil man, they say, 'Come out, wicked soul that dwelt in a wicked body. Come out, blameworthy, and receive the tidings of scalding water, foul discharge, and other torments of its kind, in pairs.' This continues to be said to it until it leaves the body. Then it is taken up to heaven, but the gate is not opened for it. It is asked, 'Who is this?' It is said, 'So-and-so.' Then it is said, 'No welcome to the wicked soul that dwelt in a wicked body. Return, blameworthy, for the gates of heaven shall not be opened for you.' So it is sent back down from the heavens, and then it is taken to the grave."
Azami 3506
Sahihعن أبي هريرة قال
إذا خرجت روح المؤمن تلقاه ملكان يضعدانها. قال حماد: فذكر من طيب ريحها، وذكر المسك وقال: ويقول أهل السماء: روح طيبة جاءت من قبل الأرض، صلى الله عليك وعلى جسد كنت تعمرنيه فينطلق به إلى ربه عز وجل. ثم يقول: انطلقوا به إلى آخر الأجل. قال: وإن الكافر إذا خرجت روحه- قال حماد: وذكر من نتنها وذكر لعنا- ويقول أهل السماء: روح خبيثة جاءت من قبل الأرض قال: فيقال: انطلقوا إلى آخر الأجل. قال أبو هريرة: فرد رسول الله ﷺ ريطة كانت عليه على أنفه هكذا. وفي رواية عن أبي هريرة عن النبي ﷺ قال: الميت تحضره الملائكة، فإذا كان الرجل صالحا، قالوا: اخرجي أيتها النفس الطيبة! كانت في الجسد الطيب اخرجي حميدة، وأبشري بروح وريحان ورب غير غضبان، فلا يزال يقال لها ذلك، حتى تخرج، ثم يعرج بها إلى السماء، فيفتح لها، فيقال: من هذا؟ فيقولون: فلان، فيقال: مرحبا بالنفس الطيبة، كانت في الجسد الطيب، ادخلي حميدة، وأبشري بروح وريحان ورب غير عضبان، فلا يزال يقال لها ذلك حتى ينتهى بها إلى السماء التي فيها الله عز وجل، وإذا كان الرجل السوء قال: اخرجي أيتها النفس الخبيثة! كانت في الجسد الخبيث، اخرجي ذميمة وأبشري بحميم وغساق وآخر من شكله أزواج، فلا يزال يقال لها ذلك حتى تخرج، ثم يعرج بها إلى السماء، فلا يفتح لها، فيقال: من هذا؟ فيقال: فلان، فيقال: لا مرحبا بالنفس الخبيثة، كانت في الجسد الخبيث، ارجعي ذميمة، فإنها لا تفتح لك أبواب السماء، فيرسل بها من السماء، ثم تصير إلى القبر.
The first narration: Muslim recorded it in the chapter on the description of Paradise and its bliss (2872), from Ubaydullah bin Umar Qawariri, who said, Hammad bin Zayd narrated to us, who said, Budayl narrated to us, from Abdullah bin Shaqiq, from Abu Hurairah, as a stopped report attributed to him. But its status is that of a raised report, because something like this could not be said merely on personal opinion, and this is why Muslim included it in his Sahih.This is the same hadith that came in the second narration as a raised report, recorded by Ibn Majah (4262) from Abu Bakr Ibn Abu Shayba, who said, Shababa narrated to us, from Ibn Abu Dhib, from Muhammad bin Amr bin Ata, from Saeed bin Yasar, from Abu Hurairah, and he related it. Imam Ahmad also recorded it (8769) through another route from Ibn Abu Dhib, with the same wording.Nasai also recorded it (1833) through the hadith of Muaz bin Hisham, who said, my father narrated to me, from Qatada, from Qusama bin Zuhayr, from Abu Hurairah, as a raised report, and its wording is,He said, When a believer is about to die, the angels of mercy come to him with a white silk cloth and say, "Come out, well pleased and well pleasing, to the mercy of Allah and to fragrance, and to a Lord who is not angry." So it comes out like the sweetest scent of musk, so much so that they pass it from one to another among themselves until they bring it to the gate of heaven, where they say, "How sweet is this scent that has come to you from the earth!" Then they bring it to the souls of the believers, who rejoice over it more than any of you would rejoice over a loved one returning after a long absence. They ask him, "What did so-and-so do? What did so-and-so do?" Then they say, "Leave him, for he was in the distress of this world." When he says, "Has he still not come to you?" they say, "He has been taken to his mother, the Abyss."As for the disbeliever, when he is about to die, the angels of punishment come to him with sackcloth and say, "Come out, full of wrath, and wrathfully received, to the punishment of Allah ." So it comes out like the foulest stench of a rotting corpse, until they bring it to the gate of the earth, where they say, "How foul is this stench!" Then they bring it to the souls of the disbelievers.Ibn Hibban graded it sahih (3014), and Hakim (1/352-353) did likewise, both through the route of Muaz bin Hisham, with the same wording. Hakim has other chains as well, and at the end of them he said, "All these chains are sahih." Dhahabi said, "And all of them are sahih."His statement in the hadith of Muslim, "Take him on to the furthest term," means to Sidrat Muntaha, and this applies to the souls of the believers. His statement the second time, "Take him on to the furthest term," means to Sijjin, with respect to the souls of the disbelievers. His statement, "raytah," the rayt is a thin garment. The reason it was held up against the nose was what was mentioned about the foul stench of the disbeliever's soul.