The believer, when death comes to him and he beholds what he beholds, wishes that it would depart, meaning his soul, and Allah loves to meet him.The believer's soul ascends to heaven, and the souls of the believers come to him and ask him about people they knew on earth. If he says, "I left so-and-so in this world," they are pleased. If he says, "So-and-so has died," they say, "He was not brought to us."The believer sits up in his grave and is asked, "Who is your Lord?"He replies, "My Lord is Allah."He is asked, "Who is your prophet?"He answers, "My prophet is Muhammad ﷺ."He is asked, "What is your religion?"He answers, "My religion is Islam."Then a door is opened for him in his grave, and he says, or it is said to him, "Look at your seat." Then he sees the grave, and it is as though it had been but a brief slumber.But when the enemy of Allah is approached by death and beholds what he beholds, he never wishes for his soul to depart, and Allah hates to meet him. When he sits up in his grave, or is made to sit up, he is asked, "Who is your Lord?"He says, "I do not know."It is said to him, "You did not know." Then a door from Hellfire is opened for him, and he is struck a blow heard by every creature except humans and jinn. Then it is said to him, "Sleep as the manhush sleeps."I asked Abu Hurairah, "What is the manhush?"He said, "One whom beasts and serpents bite and tear at." Then his grave is constricted upon him.
إن المؤمن ينزل به الموت ويعاين ما يعاين فود لو خرجت- يعني: نفسه- والله يحب لقاءه، وإن المؤمن يصعد بروحه إلى السماء، فتأتيه أرواح المؤمنين، فيستخبرونه عن معارفهم من أهل الأرض، فإذا قال: تركت فلانا في الدنيا أعجبهم ذلك، وإذا قال: إن فلانا قد مات، قالوا: ما جيء به إلينا وإن المؤمن يجلس في قبره فيسال: من ربه؟ فيقول: ربي الله. فيقول: من نبيك؟ فيقول: نبيي محمد ﷺ. قال: ما دينك؟ قال: ديني الإسلام. فيفتح له باب في قبره، فيقول أو يقال: انظر إلى مجلسك. ثم يرى القبر فكأنما كانت رقدة، وإذا كان عدوا الله نزل به الموت، وعاين ما عاين فإنه لا يحب أن تخرج روحه أبدا، والله يبغض لقاءه، فإذا جلس في قبره أو أجلس يقال له: من ربك؟ فيقول: لا أدري. فيقال: لا دريت فيفتح له باب من جهنم، ثم يضرب ضربة تسمع كل دابة إلا الثقلين، ثم يقال له: نم كما ينام المنهوش. فقلت لأبي هريرة: ما المنهوش؟ قال: الذي تنهشه الدواب والحيات ثم يضيق عليه قبره.
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Bazzar (9760) and Abdullah bin Ahmad in Sunnah (1447) both narrated it from the hadith of Walid bin Qasim, who said, Yazid bin Kaysan narrated to us, from Abu Hazim, from Abu Hurairah, and he mentioned it, and the wording is Bazzar's. Its chain is hasan because of Yazid bin Kaysan, for there is disagreement about him, though he is hasan al-hadith.As for Bazzar's statement, "We do not know of anyone who narrated this hadith from Yazid bin Kaysan, from Abu Hazim, from Abu Hurairah, except Walid bin Qasim," this is not so. Rather, Yahya bin Saeed also narrated it from Yazid bin Kaysan, and Abdullah bin Ahmad narrated it by this route in Sunnah (1446).As for what is narrated from Anas bin Malik as a raised hadith, "Your deeds are presented to your dead relatives and kinsfolk. If the deed is good, they rejoice at it, and if it is otherwise they say, 'O Allah, do not let them die until You guide them as You guided us,'" this contains an unnamed man. Ahmad narrated it (12683) from Abdul-Razzaq, who said, Sufyan informed us, from someone who heard Anas, and he mentioned it. Its chain is daif because of the anonymity of the intermediary between Sufyan and Anas, and I have not come across another chain in which this intermediary is named.Likewise, what is narrated from Abu Ayub Ansari as a raised hadith is not sound, "When the soul of the believer is taken, the people of mercy among Allah's servants receive it, just as you receive a bearer of good news in this world. They say, 'Look at your companion resting, for he was in severe distress.' Then they ask him, 'What did so-and-so do, and what did so-and-so do, did she marry?' If they ask him about a man who died before him, he says, 'How strange, that one died before me.' Then they say, 'Truly to Allah we belong and to Him we shall return, he has been taken to his mother, the abyss, what a wretched mother and what a wretched nurse.'" And he said, "Your deeds are presented to your relatives and kinsfolk among the people of the afterlife. If it is good, they are happy and rejoice and say, 'O Allah, this is Your bounty and mercy, so complete Your favor upon him and let him die upon it.' And the deed of the wrongdoer is presented to them, and they say, 'O Allah, inspire him with righteous deeds that You are pleased with and that bring him closer to You.'"Tabarani narrated it in Awsat (148) from Ahmad bin Yahya bin Khalid bin Hayan, who said, Muhammad bin Sufyan Hadrami narrated to us, who said, Maslamah bin Ali narrated to us, from Zayd bin Waqid and Hisham bin Ghaz, from Makhul, from Abdul-Rahman bin Salamah, from Abu Rahm Sibaee, from Abu Ayub Ansari, and he mentioned it.Tabarani said, "No one narrates this hadith from Makhul except Zayd bin Waqid and Hisham bin Ghaz, and Maslamah bin Ali alone narrated it from both of them."Haythami mentioned it in Majmaa (2/327) and said, "Tabarani narrated it in Kabir and Awsat, and it contains Maslamah bin Ali, who is daif."I say, it is as he said, for Maslamah bin Ali is the Khushani, from the people of Syria. Ibn Hibban said of him, "He was among those who reversed chains of transmission and narrated from reliable narrators things that were not from their hadiths, out of confusion, and when this became excessive from him, relying on him became invalid." Majruhin (1076).