38. `Uqbah b. `Aamir reports in a long hadith, the Prophet said,

فيأذن الله لي أن أقوم إليه فيثور [من] مجلسي من أطيب ريح شمها أحد قط، حتى آتي ربي فيشفعني، ويجعل لي نورا من شعر رأسي إلى ظفر قدمي، ثم يقول الكافرون هذا: قد وجد المؤمنون من يشفع لهم، فمن يشفع لنا؟ ما هو إلا إبليس هو الذي أضلنا، فيأتون إبليس فيقولون: قد وجد المؤمنون من يشفع لهم، فقم أنت فاشفع لنا، فإنك أنت أضللتنا. فيقوم فيثور من مجلسه من أنتن ريح شمها أحد قط، ثم يعظم نحيبهم وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الأمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِي عَلَيْكُمْ مِنْ سُلْطَانٍ إِلا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ

“... then Allah will allow me (to seek permission to intercede). I will rise up. At that point, a massive amount of fragrance will issue forth from my assembly: the best kind of fragrance anyone has ever smelled. I will go to my Lord and He will allow me to intercede and give me a Light that will cover me from the top of my head to the nails of my toes. At that the unbelievers will say, ‘There! The believers have found someone to intercede for them. Rise now, (O Shaytan) and intercede for us. Was it not you who led us to error?’ He will rise, and along with him will rise up a massive amount of worst possible smell one has ever smelled. He will only increase their lamenting by saying, 'Allah promised you a true promise, and I too promised. But I failed in my promise ...’ to the end of the verse.”

Hasan and Muhammad b. Ka`b have the same thing to say, but as their own statements (Ibn Jarir, Ibn Kathir).

39. What Satan means to say perhaps is that he promised them so many things: a beautiful life, unending material progress, unimaginable comforts, peace, prosperity, and unceasing pleasures - if his advice was followed. But nations after nations, and generations after generations tried out his suggestions and found that he never delivered his promise. At best, there was material progress, but, due to unjust distribution of the fruits of progress, conflicts arose robbing the peace of the people. Imbalanced material life devoted to physical pleasures, destroyed personal peace. And, material progress took a heavy toll of energies, resulting in very uncomfortable life. This happened so many times over and over, with so many of his followers, that it should have opened their eyes. But mankind refused to learn any lesson. So, why should they blame him on the Day of Judgment? (Au.)

40. That is, “I only suggested. Acceptance or rejection was your discretion and your choice” (Au.).

With reference to Satan’s words, that he had no power over the people save to suggest and induce them to evil, some scholars have pointed out that this negates the opinion that Satans can physically harm the people. But Alusi points out that, this is not the purport of the verse in question. What Satan means here is that he only suggested and could not have forced them to doing evil. Otherwise, physical harm at the hands of Satans are possible and have been experienced. It is another thing, adds Thanwi, that the good and the pious are prevented from his harms by the attendant angels.

41. “(Satan’s) answer is frank, cynical and brutal” (Yusuf Ali).

In contrast to the fatalists who hold that Allah misguides the people, the rationalists have pointed out that Satan’s speech works against their position with clarity. Satan did not say, “Well, neither I nor you are responsible for the present situation. It is by Allah’s will.” The Ahl al-Sunnah however, take the position that the truth lies in between. Man chooses, and Allah makes easy the path he chooses (Au.).

42. That is, “I now declare myself clear of you having obeyed me in preference to God, and your worshipping me as His co-partner” (Majid).

Asad adds his note: “The implication is that Satan, while endeavoring to lead men astray, never claims to be God’s ‘equal’ (cf. 7: 20, where he speaks of God, to Adam and Eve, as ‘your Sustainer’, or 15: 36 and 39, where he addresses Him as ‘my Sustainer’, or 8: 48 and 59: 16, where he says, ‘behold I fear God’) but, rather, tries to make men’s sinful doings ‘seem goodly to them (cf. 6: 43, 8: 48, 16: 63, 27: 24, 29: 38), i.e., persuades them that it is morally justifiable to follow one’s fancies and selfish desires without any restraint. But while Satan himself does not make any claim to equality with God, the sinner who submits to Satan’s blandishments attributes to him thereby, as it were, 'A share in God’s divinity.’”

In Mawdudi’s simpler words, “This verse provides another instance of polytheism at the level of human actions as distinct from polytheism at the level of doctrine and belief. For, obviously no one professes, at the doctrinal level, that Satan is a partner of God in His divinity. Nor does anyone worship Satan. In fact, so far as verbal expressions go, people generally curse Satan. Ironically, the same people who curse him, also follow his ways, at times consciously, and at other times unconsciously. It is precisely this which has been termed as associating Satan with God in His divinity. (This is strengthened by other verses. E.g., “Did I not enjoin you, O children of Adam, that you should not worship Satan” (Ya Sin, 60).

“... polytheism does not merely assume one form viz., associating others with God in matters of belief. There is also another form which consists of exalting someone to a position where it becomes imperative to follow him without any sanction for it from God, or even in opposition to God’s command. Such an act, according to the Qur’an, is tantamount to setting up a partner to God in His godhead. A person who follows someone in this unreserved fashion is guilty of setting up a partner to God even if he keeps on abusing and cursing him.”

43. (The textual word for greeting) “tahiyyah” literally means wishing someone to have a long life (Mawdudi).

44. Good Word: To what is the allusion? Ibn `Abbas has said that the allusion is to the believer’s faith - kalimah shahadah. He lives on earth while his words and deeds are carried up to the heavens (Ibn Jarir).

45. By “the good tree” the allusion is to the believer (Ibn Kathir).

Which is the earthly good tree referred to in this similitude? Mujahid says in explanation,

صحبتُ ابنَ عمر إلى المدينة ، فلم أسمعه يُحدِّث عن رسول الله صلى الله عليه وسلم إلا حديثًا واحدًا قال ، كنّا عند النبي صلى الله عليه وسلم ، فأتي بجُمَّار فقال: من الشَّجر شجرةٌ مَثَلُها مثلُ الرَّجُل المسلم. فأردت أن أقول " هي النخلة" ، فإذا أنا أصغرُ القوم ، فسكتُّ ، [فقال رسول الله صلى الله عليه وسلم : هي النخلة]

“Once I accompanied Ibn `Umar to Madinah. He did not narrate any hadith on the way except one. And the one he narrated was the following. The Prophet was brought a bunch of dates. He remarked, 'Of the trees there is one which Allah likened to a believer.' Now, I wished to say that it was date palm tree, but I was the youngest of those present and so kept quiet.’ But the Prophet said, 'It is the date palm tree.'"

According to other reports, he knew it was the date-palm tree but men like Abu Bakr and `Umar were present and so he did not speak out (Ibn Jarir).

In various words, the hadith is in Bukhari and others (Au.);

Zamakhshari points out however, that it can be any tree which gives its fruits in every season such as grapes, fig, pomegranate, etc. Razi goes one step further and says that it makes little difference whether it is date-palm tree or some other. The similitude encourages a Muslim to live a life endowed with qualities as described of the good tree, irrespective of the question whether such a tree exists in the real world or not.

46. The “heen” of the original has been interpreted by Ibn `Abbas, when applied to the tree, as a period of “six months” or may be “a year”. But `Ikrimah and Sa`id b. Jubayr have said that it is “six months alone.” However, when applied to the believer (as bringing forth fruit every “heen”), this “heen” is interpreted as “morning and evening,” or, in simpler words, “at all times.” In the Qur’an “heen” has been used both in the sense of a term known, as well as in the sense of an indefinite term, e.g., in 38: 88):

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ

“You will surely get its news after a while (i.e., the news of the Hour of Doom).”

Or, (76: 1):

هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

“Did a time (“heen”) pass over man when he was not a thing to be mentioned?”

In both these instances, the term “heen” is an indefinite term (Ibn Jarir).

Alusi adds: The term “heen” is used in the language in the sense of a moment, six months, forty years or even eternity. What is meant here is that the tree yields its fruit faithfully, on time, whenever its season arrives.

47. Yusuf Ali writes: “The goodly tree is known for: (1) its beauty: it gives pleasure to all who see it; (2) its stability: it remains firm and unshaken in storms, because its roots are firmly fixed in the earth; (3) its wide compass: its branches reach high, and it catches all the sunshine from heaven, and gives shade to countless birds in its branches and men and animals beneath it; and (4) its abundant fruit: which it yields at all times. So is the Good Word. It is as beautiful as it is true. It abides in all the changes and chances of this life, and even beyond (see verse 27 below); it is never shaken by sorrow or what seems to us calamity; its roots are deep down in the bed-rock facts of life. Its reach is universal, above, around, below; it is illuminated by the divine light from heaven, and its consolation reaches countless beings of all grades of life. Its fruits - the enjoyment of its blessings - is not confined to one season or one set of circumstances; furthermore the fortunate man who is the vehicle of that word has no self-pride; he attributes all its goodness, and his act in spreading it to the Will and Leave of Allah.”

Ibn al-Qayyim comments: There has to be a good amount of similarity between a tree on the one hand and belief on the other, for it to have been chosen for the simile. Firstly, a tree should have to have a root, a stem, branches, leaves and fruits. So is the tree of faith: a strong belief in Allah is its root; sincerity is its stem, virtuous deeds are its branches and good conduct its fruits. Secondly, a tree cannot live and thrive without some sustaining material poured onto it. If that sustaining material is denied, it goes dry. So is the tree of faith in the heart. If useful knowledge and righteous deeds, remembrance of Allah, and pondering over His signs are not poured onto it, it goes dry. Again, it is of the ways of the nature that a tree should have weeds and parasites growing around it. If they are not checked and rooted out, from to time, it is likely that they will take over and kill the mother tree. (Similarly, the tree of faith must be cleared of the weeds of hypocrisy and innovation).

48. The “evil word” of the original stands for Association with Allah (shirk) - Ibn Jarir. It can be any word that Allah disapproves (Alusi).

49. Hasan is widely reported as having said that the allusion by the “evil tree” is to “hanzal tree” (Ibn Jarir). Zamakhshari adds once again that it can be any tree which is not firmly rooted in the ground and does not yield any fruit.

50. Ibn `Abbas said: This is the example of the unbeliever’s life and works. He is not firmly established in the earth and his deeds do not rise up to the heavens in acceptance. Rabi` b. Anas said that the unbeliever’s deeds neither rise to the heaven, nor do they find a root in the earth. “So,” he was asked, “where will their deeds be (on Judgment-day)?” He answered, “They will carry their deeds on their backs” (Ibn Jarir).

Though not as beautifully stated, the similitude has its precedence in the OT. Majid writes, “And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatever he doth shall prosper (Ps. 1: 3).”

51. The “firm Word” has been interpreted as the kalimah shahadah (Ibn Jarir).

52. That is, Allah keeps them firm on their faith and good deeds in this world (Ibn Jarir). Zamakhshari gives the example of the As-hab al-Ukhdud (people of the trenches, Qur’an, surah no. 85, Al-Buruj), and those who were split with saws: they stayed firm in their religion until their last breath.

Ibn al-Qayyim points out that if Messengers needed to be granted firmness, how much more not the ordinary believers? Allah said about the Prophet, (17: 74):

{وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا } [الإسراء: 74]

“Had we not firmed you up, you had begun to incline towards them a little.” And, (11: 120):

{وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ} [هود: 120]

“And We recite unto you every news of the (previous) Messengers wherewith We firm up your heart.”

This “firming up” originates from the good word and virtuous deeds. Allah said (4: 66)

{وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا} [النساء: 66]

“Had they done what We were admonishing them, it would have been better for them and more firmly rooted.”

53. Several traditions have come down from the Prophet in explanation of the words, “Allah grants firmness to those who believe by the firm word, during the life of this world as well as in the Hereafter.” They are in major Sihah works. We shall combine a few. Bara’ b. `Azib reported:

حَدَّثَنَا عَبْدُ اللَّهِ حَدَّثَنِى أَبِى حَدَّثَنَا أَبُو مُعَاوِيَةَ قَالَ حَدَّثَنَا الأَعْمَشُ عَنْ مِنْهَالِ بْنِ عَمْرٍو عَنْ زَاذَانَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ خَرَجْنَا مَعَ النَّبِىِّ -صلى الله عليه وسلم- فِى جَنَازَةِ رَجُلٍ مِنَ الأَنْصَارِ فَانْتَهَيْنَا إِلَى الْقَبْرِ وَلَمَّا يُلْحَدْ فَجَلَسَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- وَجَلَسْنَا حَوْلَهُ كَأَنَّ عَلَى رُءُوسِنَا الطَّيْرَ وَفِى يَدِهِ عُودٌ يَنْكُتُ بِهِ فِى الأَرْضِ فَرَفَعَ رَأْسَهُ

فَقَالَ «اسْتَعِيذُوا بِاللَّهِ مِنْ عَذَابِ الْقَبْرِ». مَرَّتَيْنِ أَوْ ثَلاَثاً ثُمَّ قَالَ «إِنَّ الْعَبْدَ الْمُؤْمِنَ إِذَا كَانَ فِى انْقِطَاعٍ مِنَ الدُّنْيَا وَإِقْبَالٍ مِنَ الآخِرَةِ نَزَلَ إِلَيْهِ مَلاَئِكَةٌ مِنَ السَّمَاءِ بِيضُ الْوُجُوهِ كَأَنَّ وُجُوهَهُمُ الشَّمْسُ مَعَهُمْ كَفَنٌ مِنْ أَكْفَانِ الْجَنَّةِ وَحَنُوطٌ مِنْ حَنُوطِ الْجَنَّةِ حَتَّى يَجْلِسُوا مِنْهُ مَدَّ الْبَصَرِ ثُمَّ يَجِىءُ مَلَكُ الْمَوْتِ عَلَيْهِ السَّلاَمُ حَتَّى يَجْلِسَ عِنْدَ رَأْسِهِ فَيَقُولُ أَيَّتُهَا النَّفْسُ الطَّيِّبَةُ اخْرُجِى إِلَى مَغْفِرَةٍ مِنَ اللَّهِ وَرِضْوَانٍ - قَالَ - فَتَخْرُجُ تَسِيلُ كَمَا تَسِيلُ الْقَطْرَةُ مِنْ فِى السِّقَاءِ فَيَأْخُذُهَا فَإِذَا أَخَذَهَا لَمْ يَدَعُوهَا فِى يَدِهِ طَرْفَةَ عَيْنٍ حَتَّى يَأْخُذُوهَا فَيَجْعَلُوهَا فِى ذَلِكَ الْكَفَنِ وَفِى ذَلِكَ الْحَنُوطِ وَيَخْرُجُ مِنْهَا كَأَطْيَبِ نَفْحَةِ مِسْكٍ وُجِدَتْ عَلَى وَجْهِ الأَرْضِ –

قَالَ - فَيَصْعَدُونَ بِهَا فَلاَ يَمُرُّونَ - يَعْنِى بِهَا - عَلَى مَلأٍ مِنَ الْمَلاَئِكَةِ إِلاَّ قَالُوا مَا هَذَا الرُّوحُ الطَّيِّبُ فَيَقُولُونَ فُلاَنُ بْنُ فُلاَنٍ بِأَحْسَنِ أَسْمَائِهِ الَّتِى كَانُوا يُسَمُّونَهُ بِهَا فِى الدُّنْيَا حَتَّى يَنْتَهُوا بِهَا إِلَى السَّمَاءِ الدُّنْيَا فَيَسْتَفْتِحُونَ لَهُ فَيُفْتَحُ لَهُمْ فَيُشَيِّعُهُ مِنْ كُلِّ سَمَاءٍ مُقَرَّبُوهَا إِلَى السَّمَاءِ الَّتِى تَلِيهَا حَتَّى يُنْتَهَى بِهِ إِلَى السَّمَاءِ السَّابِعَةِ فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ اكْتُبُوا كِتَابَ عَبْدِى فِى عِلِّيِّينَ وَأَعِيدُوهُ إِلَى الأَرْضِ فَإِنِّى مِنْهَا خَلَقْتُهُمْ وَفِيهَا أُعِيدُهُمْ وَمِنْهَا أُخْرِجُهُمْ تَارَةً أُخْرَى –

قَالَ - فَتُعَادُ رُوحُهُ فِى جَسَدِهِ فَيَأْتِيهِ مَلَكَانِ فَيُجْلِسَانِهِ فَيَقُولاَنَ لَهُ مَنْ رَبُّكَ فَيَقُولُ رَبِّىَ اللَّهُ. فَيَقُولاَنِ لَهُ مَا دِينُكَ فَيَقُولُ دِينِىَ الإِسْلاَمُ. فَيَقُولاَنِ لَهُ مَا هَذَا الرَّجُلُ الَّذِى بُعِثَ فِيكُمْ فَيَقُولُ هُوَ رَسُولُ اللَّهِ. فَيَقُولاَنِ لَهُ وَمَا عِلْمُكَ فَيَقُولُ قَرَأْتُ كِتَابَ اللَّهِ فَآمَنْتُ بِهِ وَصَدَّقْتُ. فَيُنَادِى مُنَادٍ فِى السَّمَاءِ أَنْ صَدَقَ عَبْدِى فَأَفْرِشُوهُ مِنَ الْجَنَّةِ وَأَلْبِسُوهُ مِنَ الْجَنَّةِ وَافْتَحُوا لَهُ بَاباً إِلَى الْجَنَّةِ - قَالَ - فَيَأْتِيهِ مِنْ رَوْحِهَا وَطِيبِهَا وَيُفْسَحُ لَهُ فِى قَبْرِهِ مَدَّ بَصَرِهِ –

قَالَ - وَيَأْتِيهِ رَجُلٌ حَسَنُ الْوَجْهِ حَسَنُ الثِّيَابِ طَيِّبُ الرِّيحِ فَيَقُولُ أَبْشِرْ بِالَّذِى يَسُرُّكَ هَذَا يَوْمُكَ الَّذِى كُنْتَ تُوعَدُ فَيَقُولُ لَهُ مَنْ أَنْتَ فَوَجْهُكَ الْوَجْهُ يَجِىءُ بِالْخَيْرِ فَيَقُولُ أَنَا عَمَلُكَ الصَّالِحُ. فَيَقُولُ رَبِّ أَقِمِ السَّاعَةَ حَتَّى أَرْجِعَ إِلَى أَهْلِى وَمَالِى.

قَالَ وَإِنَّ الْعَبْدَ الْكَافِرَ إِذَا كَانَ فِى انْقِطَاعٍ مِنَ الدُّنْيَا وَإِقْبَالٍ مِنَ الآخِرَةِ نَزَلَ إِلَيْهِ مِنَ السَّمَاءِ مَلاَئِكَةٌ سُودُ الْوُجُوهِ مَعَهُمُ الْمُسُوحُ فَيَجْلِسُونَ مِنْهُ مَدَّ الْبَصَرِ ثُمَّ يَجِىءُ مَلَكُ الْمَوْتِ حَتَّى يَجْلِسَ عِنْدَ رَأْسِهِ فَيَقُولُ أَيَّتُهَا النَّفْسُ الْخَبِيثَةُ اخْرُجِى إِلَى سَخَطٍ مِنَ اللَّهِ وَغَضَبٍ –

قَالَ - فَتُفَرَّقُ فِى جَسَدِهِ فَيَنْتَزِعُهَا كَمَا يُنْتَزَعُ السَّفُّودُ مِنَ الصُّوفِ الْمَبْلُولِ فَيَأْخُذُهَا فَإِذَا أَخَذَهَا لَمْ يَدَعُوهَا فِى يَدِهِ طَرْفَةَ عَيْنٍ حَتَّى يَجْعَلُوهَا فِى تِلْكَ الْمُسُوحِ وَيَخْرُجُ مِنْهَا كَأَنْتَنِ رِيحِ جِيفَةٍ وُجِدَتْ عَلَى وَجْهِ الأَرْضِ فَيَصْعَدُونَ بِهَا فَلاَ يَمُرُّونَ بِهَا عَلَى مَلأٍ مِنَ الْمَلاَئِكَةِ إِلاَّ قَالُوا مَا هَذَا الرُّوحُ الْخَبِيثُ فَيَقُولُونَ فُلاَنُ بْنُ فُلاَنٍ بِأَقْبَحِ أَسْمَائِهِ الَّتِى كَانَ يُسَمَّى بِهَا فِى الدُّنْيَا حَتَّى يُنْتَهَى بِهِ إِلَى السَّمَاءِ الدُّنْيَا فَيُسْتَفْتَحُ لَهُ فَلاَ يُفْتَحُ لَهُ». ثُمَّ قَرَأَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- (لاَ تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلاَ يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِى سَمِّ الْخِيَاطِ) «فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ اكْتُبُوا كِتَابَهُ فِى سِجِّينٍ فِى الأَرْضِ السُّفْلَى فَتُطْرَحُ رُوحُهُ طَرْحاً». ثُمَّ قَرَأَ (وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِى بِهِ الرِّيحُ فِى مَكَانٍ سَحِيقٍ)

«فَتُعَادُ رُوحُهُ فِى جَسَدِهِ وَيَأْتِيهِ مَلَكَانِ فَيُجْلِسَانِهِ فَيَقُولاَنِ لَهُ مَنْ رَبُّكَ فَيَقُولُ هَاهْ هَاهْ لاَ أَدْرِى. فَيَقُولاَنِ لَهُ مَا دِينُكَ فَيَقُولُ هَاهْ هَاهْ لاَ أَدْرِى. فَيَقُولاَنِ لَهُ مَا هَذَا الرَّجُلُ الَّذِى بُعِثَ فِيكُمْ فَيَقُولُ هَاهْ هَاهْ لاَ أَدْرِى. فَيُنَادِى مُنَادٍ مِنَ السَّمَاءِ أَنْ كَذَبَ فَافْرِشُوا لَهُ مِنَ النَّارِ وَافْتَحُوا لَهُ بَاباً إِلَى النَّارِ فَيَأْتِيهِ مِنْ حَرِّهَا وَسَمُومِهَا وَيُضَيَّقُ عَلَيْهِ قَبْرُهُ حَتَّى تَخْتَلِفَ فِيهِ أَضْلاَعُهُ وَيَأْتِيهِ رَجُلٌ قَبِيحُ الْوَجْهِ قَبِيحُ الثِّيَابِ مُنْتِنُ الرِّيحِ فَيَقُولُ أَبْشِرْ بِالَّذِى يَسُوءُكَ هَذَا يَوْمُكَ الَّذِى كُنْتَ تُوعَدُ. فَيَقُولُ مَنْ أَنْتَ فَوَجْهُكَ الْوَجْهُ يَجِىءُ بِالشَّرِّ فَيَقُولُ أَنَا عَمَلُكَ الْخَبِيثُ فَيَقُولُ رَبِّ لاَ تُقِمِ السَّاعَةَ

“We were attending the funeral service of an Ansari. The grave was being dug. The Prophet sat down and so did we around him, quiet and arrested as if we had birds on our heads. He had a twig in his hand with which he began to scratch the ground. Then he raised his head and said, ‘Seek Allah’s refuge from the punishment in the grave – he said that twice or thrice. When a believer is about to leave this world and about to enter the next, bright faced angels come down from the heavens; their faces as radiant as the sun. They carry a shroud with them from Paradise covered with a perfume from Paradise. They sit down in front of him. They are followed by the Angel of Death, who sits down at his head. He says, ‘O good soul, come out to Allah’s forgiveness and His approval.’ It flows out, like water from the mouth of a water bag. He collects it and no sooner has he collected it when the others take it away from him enwrapping him in the shroud and the perfume (they had brought). It emits the best of fragrance ever possible on the face of the earth. Then they ascend to the heavens along with it and do not pass by them, that is, any group of angels, but they exclaim, ‘What good soul is this?’ They reply, ‘So and so, son of so and so,’ naming him by the best of names that he was known by in the world, until they arrive at the heaven nearest to the earth. They seek the opening of its door. In every heaven those of its inhabitants that are the closest (to Allah) greet him and see him to the next heaven until he reaches the seventh heaven. There, Allah says, ‘Place My slave’s book (of deeds) in the `Illiyyun (a place somewhere in the cosmos) and return him to the earth, for, therewith I have created them, thereunto I shall return them and therefrom I shall resurrect them a second time.’ So his soul is returned to his body.

“Then two angels arrive and make him sit up. They ask, ‘Who is your Lord?’ He replies, `Allah is my Lord.’ They ask, ‘What’s your religion?’ He replies, `Islam is my religion.’ They ask him, ‘What have you to say about this man who was sent to you?’ He replies, ‘He is Allah’s Messenger.’ Then they ask, ‘What’s your knowledge?’ He replies, ‘I read Allah’s book and believed in it.’ At that a caller calls out from the heaven, ‘My slave has spoken the truth. So spread out a bed for him from Paradise, give him a dress from Paradise, and open up for him a door to Paradise.’ So, (when the door is opened) tranquility and perfumes come to him from Paradise and his grave is expanded to the reach of the sight. And then comes to him a man: of beautiful face, beautiful dress, and clothed in pleasant fragrance. He says, ‘Receive the glad tidings. This is the day you were being promised.’ He asks, ‘Who are you? Your face is of the kind that cannot but bring good.’ He replies, 'I’m your good deeds.’ He begins to say, ‘My Lord, call the Hour, call the Hour, so that I can return to my kinsfolk and to my property.’

“In contrast, when an evil person is about to leave the world, and enter into the Hereafter, Allah sends towards him angels from the heaven, of dark faces, with coarse leather (pieces) in their hands. They sit down in front of him. They are followed by the Angel of death who sits down at his head. He says, ‘Come out O filthy soul. Come out to Allah’s anger and displeasure.’ The soul spreads itself out in the body (resisting to come out). So he pulls it out like a thorny branch (entangled) in a (ball) of wet wool. He takes it but not a minute is wasted before they place it in that thick leather piece. It leaves the body covered in such a filthy smell as never experienced on the face of the earth. Then they ascend to the heavens with it. They do not pass by a group of angels but they remark, ‘Whose stinking soul is this?’ They reply, `It is that of so and so, son of so and so,’ naming it by the worst of names that he was known by in the life of this world. Until, when they reach the heaven nearest to the earth, they seek the door to be opened, but they are refused entry.”

“At that point the Prophet recited the verse (7: 40), ‘The doors to the heaven will not be opened for them and they will not enter Paradise until a camel passes through a needle’s eye.’ Allah says at that point, ‘Place his book (of deeds) in the Sijjin in the lowest earth.’ So his soul is flung away (into Sijjin). The Prophet then recited (22: 31), `And whosoever associated with Allah is as if cast away from the heaven whom the birds have snatched him away, or the wind blows it away to a distant place.’

“Then his soul is returned to the body. After that two angels arrive. They make him sit up and ask, ‘Who is your Lord?’ He replies, ‘Ha, ha, I have no idea.’ They ask, ‘What’s your religion?’ He answers, ‘Ha, ha, I have no idea.’ They ask, ‘Who is the man who was sent to you?’ He replies, ‘Ha, ha. I have no idea.’ Then someone cries out from the heaven, ‘My slave has lied. So spread out a bed for him from the Fire, and open up a door on him from the Fire.’ Its heat and poison reach him and his grave is squeezed on him until his ribs cross each other. Then a man with a dreadful face, in dreadful attire, and smelling horribly, arrives. He says, ‘Be of good cheer about something that will prove evil to you. This is the day you were warned of.’ He asks, 'Who are you? The face you have, can only bring evil.’ He replies, 'I am your evil deeds.’ The man cries out, ‘My Lord, do not call for the Hour.’” (The hadith is in Ahmad, Abu Da’ud, Nasa`i and Ibn Majah).

According to other versions, “When a dead man is placed in the grave, and his companions turn away, while he hears the retreating noise of their footsteps, two angels come down and ask...” Tirmidhi’s version names the angels as Munkar and Nakir, and that, if he succeeds in answering the questions correctly, his grave is filled with light (nur) and he is told, ‘Sleep.’ He says, ‘Let me go back to my family and tell them (what happened).’ They say, ‘Sleep, the sleep of a bridegroom who is not awakened but by the dearest of the family.’ But, if it is a hypocrite, and he is asked the questions, he says, 'I used to hear the people say (some things about faith and beliefs) and I used to utter the same things. (Otherwise) I know nothing.’ The earth is told, ‘Squeeze him from all sides.’ It closes in on him from all around until his rib bones cross each other. He remains enduring torture until the Day of Judgment.”

There is yet another report which records Abu Hurayrah as having said,

عن أبي هريرة قال، إن الميت ليسمعَ خَفْقَ نِعالهم حين يُوَلُّون عنه مدبرين. فإذا كان مؤمنًا، كانت الصلاة عند رأسه، والزكاةُ عن يمينه، وكان الصيام عن يساره، وكان فِعْلُ الخيرات من الصّدقة والصِّلة والمعروف والإحسان إلى الناس عند رجليه، فيؤتَى من عند رأسه فتقول الصلاة: ما قِبَلي مَدخلٌ. فيؤتى عن يمينه فتقول الزكاة: ما قِبَلي مَدخلٌ. فيؤتي عن يساره فيقول الصيام: ما قِبَلي مَدخلٌ. فيؤتى من عند رجليه فيقول فعل الخيرات من الصَّدقة والصِّلة والمعروف والإحسان إلى الناس: ما قِبَلي مدخلٌ.

فيقال له: اجلسْ. فيجلسُ، قد تمثّلتْ له الشمس قد دنت للغروب، فيقال له: أخبرنَا عمَّا نسألك. فيقول: دعُوني حتى أصلِّي. فيقال: إنك ستفعل، فأخبرنا عما نسألك عنه! فيقول: وعمَّ تسألون؟ فيقال: أرأيت هذا الرجل الذي كان فِيكم، ماذا تقول فيه، وماذا تشهد به عليه؟ فيقول: أمحمد؟ فيقال له: نعم. فيقول أشهد أنَّه رسول الله، وأنه جَاء بالبينات من عند الله، فصدّقناه. فيقال له: على ذلك حَييتَ، وعلى ذلك مِتَّ، وعلى ذلك تُبْعث إن شاء الله. ثم يُفْسح له في قبره سبعون ذراعًا ويُنوَّر له فيه، ثم يُفْتح له باب إلى الجنة فيقال له: انظر إلى ما أعدّ الله لك فيها، فيزداد غِبْطَةً وسرورًا، ثم يفتح له باب إلى النار فيقال له: انظر ما صَرَف الله عنك لو عصيتَه! فيزداد غبْطةً وسرورًا. ثمّ يجعل نَسَمُه في النَّسَم الطَّيب، وهي طيْرٌ خُضْرٌ تُعَلَّق بشجر الجنة، ويعاد جسده إلى ما بُدئ منه من التراب، وذلك قول الله تعالى: يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة.

“The dead man hears the sounds of their footsteps as they (the burial crowd) recede. Now, if he was a believer, Prayers take position at his head, Zakah on his right, fasts on his left and good deeds, charity, kin’s rights well observed, acts of charity to the people, (all of them) near his feet. He is sought access to from the side of his head. Prayers say, ‘There is no entrance from my side.’ He is approached from the right. Zakah says, ‘There is no entrance from my side.’ He is approached from his left. Fasts say, ‘There is no entrance from my side.’ He is approached from the side of his feet. Charity and good acts speak out, ‘There is no entrance from our side.’

He is told, ‘Sit down.’ He sits up and it appears to him as if the sun is about to set. He is told, ‘Tell us about what we are about to ask.’ He says, ‘First, allow me to do my Prayers.’ He is told, ‘You will do that presently. But for the moment tell us about what we inquire.’ He asks, ‘What do you wish to ask?’ He is told, ‘What do you have to say about this man, who was among you? And what is your testimony about him?’ He asks, ‘Do you mean Muhammad?’ He is told, ‘Yes.’ He replies, `I testify that he was a Messenger of Allah and that he came from Allah with clear signs, and so we believed in him.’ He is told, ‘Upon this you lived, upon this you died, and upon this you will be raised, Allah willing.’ Then his grave is widened by seventy hand-measures and it is lightened. A door is opened to Paradise and he is told, ‘Look at what Allah has prepared for you therein.’ That increases his joy and delight. Then a door is opened to Hell and he is told, 'Look, this is what you have been saved from, had you disobeyed Him.' That increases his joy and delight. Then his soul is placed among the good souls, residing in green birds hanging by the trees of Paradise. As for the body, it is returned to its origins in the earth. And this explains Allah's words, 'Allah grants firmness to those who believe, by the firm Word, in the life of this world as well as in the next” (Ibn Jarir).

This hadith is also in Ibn Hibban, with some additions (Ibn Kathir).

Its first few lines are in Muslim, while the rest in various other collections.

In connection with the questioning in the grave, Qurtubi reports two stories of confidence. Sahar b. `Ammar said: “I saw Yazid b. Harun after his death. I asked him, ‘How did Allah treat you?’ He replied, ‘Two tough looking, tough acting angels came to me. They asked, “What’s your religion, who is your Lord and who is your prophet?” I held my white beard in my hand and said, “Is that what you ask of a man of my kind? And I had been teaching people answers to your questions for eighty years.” So they went away.’” And `Umar ibn al-Khattab enquired the Prophet about the situation in the grave, “Will I be able to use my mind?” He replied, “Yes.” `Umar remarked, “I think I know how I’ll deal with them.”

And Bazzar has a report coming from `A`isha. When she heard about the questioning in the grave, she asked the Prophet, “How can I deal with them, Messenger of Allah, seeing that I am after all a woman (with all my weaknesses)?” He replied with this verse, “Allah makes firm those who believe by the firm word, during the life of this world as well as in the Hereafter” (Shawkani).

54. That is, Allah creates error in the heart of the unbeliever following his will and choice (Alusi).

The words, “And Allah leads the evildoers to error,” refer to the situation of the hypocrite in the grave, who, when asked about the Prophet as to who he was, replies, “I heard people say some things and I repeated. Otherwise, I know nothing.” It is Allah who makes him forget the right answers and hence His words, “Allah leads the evildoers to error” (Ibn Jarir).