It is reported that Imam Ahmad, may Allah have mercy on him, while in the throes of death, could be heard saying, “Not yet … not yet.” When he regained consciousness, he was asked about this. He said: “Satan was biting his fingertips, saying, ‘You have escaped me, Ahmad.’” He was biting his fingertips out of regret and sorrow over how he had failed to lead Imam Ahmad astray. Ahmad replied to him, “Not yet … not yet”—meaning, the soul had not yet departed. As long as the soul remains in the body, anything is possible and may yet occur:

“Our Lord, do not let our hearts deviate after You have guided us.” [Surah Al ‘Imran 3:8]

At that point, the trial is exceedingly grave. This is why the Prophet, peace and blessings be upon him, explicitly mentioned it when he said: “From the trial of life and death.”

In summary, the trial of death has two interpretations:

The first: the trial that occurs at the time of death.

The second: that which occurs after death—the two angels’ questioning a person about his Lord, his religion, and his Prophet.

There is no reason why we should not say that it encompasses both matters. The trial before and at the time of death was explicitly mentioned because it is the greatest trial that may confront a person; and it includes the danger of an evil ending, should Allah not protect His servant from this trial.

Accordingly, whoever seeks refuge from the trial of death should keep both states in mind.

Question: Is the questioning by the two angels real—in the sense that a person is made to sit up in his grave, examined, and questioned—or is it merely imaginary?

Answer: It is real, without doubt. A person in his grave is made to sit up, examined, and questioned. We ask Allah for steadfastness.