3.5. The angels who are in charge of the mountains
It was narrated from ‘A’ishah (may Allah be pleased with her) that she asked the Prophet (blessings and peace of Allah be upon him), "O Messenger of Allah, was there ever a day that was harder for you than the day of Uhud? He said: “I suffered a great deal at the hands of your people, and the worst that I suffered from them was on the day of al-‘Aqabah, when I presented myself to Ibn ‘Abd Yalil ibn ‘Abd Kulal, and he did not respond to what I wanted. So I left, so distressed that I did not know in which direction I was heading, and I did not realise where I was until I was in Qarn ath-Tha‘alib, where I lifted my head and saw that a cloud was shading me. I looked and saw therein Jibril, who called me and said: ‘Allah has heard what your people said to you, and how they have responded to you. Allah has sent to you the angel of the mountains, so that you can tell him to do whatever you want to them.’ Then the angel of the mountains called out to me; he greeted me with salaam, then said: ‘O Muhammad, Allah has heard what your people said to you. I am the angel of the mountains; your Lord has sent me to you, to tell me what you want me to do. So what do you want me to do? If you wish, I will bring together the two mountains of Makkah to crush them.’” The Prophet (blessings and peace of Allah be upon him) said: “Rather I hope that Allah will bring forth from their loins people who will worship Allah alone, not associating anything with Him.” [98] Narrated by al-Bukhari, 3231; Muslim, 1795.

Ibn Hajar said, “The words ‘the angel of the mountains’ refer to the angel who is appointed in charge of them.” [99] See: Fath al-Bari, 6/316.

3.6. The angels who are appointed in charge of the wombs
It was narrated from Anas bin Malik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, “Allah, may He be glorified and exalted, has appointed an angel in charge of the womb and he says: ‘O Lord, a nutfah (drop of semen); O Lord, an ‘alaqah (a clinging clot); O Lord, a mudghah (a lump of flesh).’ Then when Allah wants to decree the (final stage of) his creation, the angel says: ‘O Lord, male or female? Doomed or blessed? What is his provision? What is his lifespan?’ And that is written when he is still in the womb of his mother.” [100] Narrated by al-Bukhari, 318; Muslim, 2646.

It was narrated that Ibn Mas‘ud (may Allah be pleased with him) said, "The Messenger of Allah (blessings and peace of Allah be upon him), who is the most truthful one, told us, “The creation of any one of you is put together in his mother’s womb for forty days, then he becomes a ‘alaqah (a clinging clot) for a similar period, then he becomes like a lump of flesh (mudghah) for a similar period, then the angels is sent who breathes the soul into him and is enjoined to write down four things: his provision, his lifespan, his deeds and whether he is doomed (to Hell) or blessed (destined for Paradise).” [101] Narrated in a lengthy hadith by al-Bukhari, 3208; Muslim, 2643.

Ibn al-Qayyim said, “Angels have been appointed in charge of the wombs who look after the nutfah (sperm drop) until its creation is complete.” [102] See: Ighathat al-Lahfan, 2/842.

3.7. The angels in charge of protecting the individual wherever he is, whether he is travelling or not
The angels who are in charge of protecting the individual wherever he is, whether he is travelling or not, when he is sleeping and when he is awake, and in all situations, are the angels who are described as “successive.” Allah, may He be glorified and exalted, says (interpretation of the meaning), "For each one are successive angels before and behind him who protect him by the decree of Allah." (ar-Ra‘d 13:11) Ibn ‘Abbas (may Allah be pleased with him) said of the successive angels, “They are angels who protect the individual from in front of him and from behind him, then when the decree of Allah, may He be glorified and exalted, comes to pass, they leave him with no protection.” [103] Narrated by Ibn Jarir in his Tafsir, 13/458.

Allah, may He be glorified and exalted, says (interpretation of the meaning), "He is Dominant over His slaves. He sends keepers to watch over you." (al-An ‘am 6:61) Al-Shawkani said, “The words He sends keepers to watch over you mean: angels whom Allah assigns to guard and protect you. Elsewhere, Allah says (interpretation of the meaning), "And indeed, appointed over you are keepers." (al-Infitar 82:10) What is meant is: He sends angels to keep troubles away from you and to keep a record of your deeds.” [104] See: Tafsir al-Shawkani, 2/142.

3.8. The angels who record a person’s deeds, both good and bad
Allah, may He be glorified and exalted, says (interpretation of the meaning), "And indeed, appointed over you are keepers, honourable scribes, who know all that you do." (al-Infitar 82:10-12) Ibn Abi Zamanin said: “Ahl al-Sunnah believe in the angelic keepers who keep a record of people’s deeds. Allah, may He be glorified and exalted, says (interpretation of the meaning), "And indeed, appointed over you are keepers, while indeed there are watchers appointed over you, honourable scribes." (al-Infitar 82:10-11) [105] See: Usul al-Sunnah, p. 147-150.

And Allah, may He be glorified and exalted, says (interpretation of the meaning), "Or do they think that We hear not their secrets and their private conversations? Yes, We do, and Our messengers are with them recording." (al-Zukhruf 43:80) Ibn Jarir said, “Here Allah, may He be glorified and exalted, says: In fact, We know what they speak about in private among themselves and conceal from others of secret talk, for Our recording angels are with them – meaning that they are with them and write down every word they utter.” [106] See: Tafsir Ibn Jarir, 20/652.

And Allah, may He be glorified and exalted, says (interpretation of the meaning), "When the two recording angels record his deeds, constantly accompanying him, one on his right, the other on his left. Not a word does he utter but there is with him a watcher, ready to record it." (Qaf 50:17-18) Al-Baghawi said, “Not a word does he utter refers to whatever he says of words; but there is with him a watcher that is, an angel, ready to record it, who is present with him wherever he goes.” [107] See: Tafseer al-Baghawi, 4/272.

It was narrated that Abu Hurayrah (may Allah be pleased with him) said, "The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, said: ‘If My slave thinks of doing a bad deed then do not write it down for him, then if he does it, write it down as one bad deed. If he thinks of doing a good deed then he does not do it, write it down as one good deed and if he does it, write it down tenfold.’” [108] Narrated by al-Bukhari, 7501; Muslim, 128.

3.9. The angels who travel around, seeking out gatherings of dhikr
It was narrated that Abu Hurayrah (may Allah be pleased with him) said, "The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah has angels who travel about with no other task but to seek out people of dhikr. When they find some people who are remembering Allah, they call out to one another: ‘Come to what you are looking for.’ Then they encircle them with their wings up to the first heaven. Their Lord asks them – although He knows best about them –: ‘What do My slaves say?’ The angels say: ‘They glorify You by saying Subhan Allah (glory be to Allah) and magnify You by saying Allahu akbar (Allah is most great), and praise You by saying Al-hamdu Lillah (praise be to Allah) and extol You.’ He says: ‘Have they seen Me?’ They say: ‘No, by Allah, they have not seen You.’ He says: ‘Then how would it be if they saw Me?’ They say: ‘If they saw You, they would worship You with greater devotion, and would extol and praise You more fervently, and would glorify You even more.’ He says: ‘What are they asking Me for?’ They say: ‘They are asking you for Paradise.’ He says: ‘Have they seen it?’ They say: ‘No, by Allah O Lord, they have not seen it.’ He says: ‘Then how would it be if they saw it?’ They say: ‘If they saw it, they would be even more eager to attain it, and would seek it with greater zeal and would desire it more fervently.’ He says: ‘And from what do they seek refuge?’ They say: ‘From the Fire.’ He says: ‘Have they seen it?’ They say: ‘No, by Allah O Lord, they have not seen it.’ He says: ‘Then how would it be if they saw it?’ They say: ‘If they saw it, they would flee from it with greater urgency, and they would fear it more.’ He says: ‘I ask you to bear witness that I have forgiven them.’ One of the angels says: ‘So and so is among them but is not one of them; he only came to them for some need.’ He says: “They are people of a gathering of which those who sit with them will not be doomed.’” [109] Narrated by al-Bukhari, 6408; Muslim, 2689.

Al-Nawawi said, “The scholars said: What is meant according to all narrations is that they are angels other than the recording angels and those who are assigned to care for people. They are the ones who travel around and have no other role; rather their only aim is to seek out circles of dhikr.” [110] See: Sharh Muslim, 17/14.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, “No people gather in one of the houses of Allah, reciting the Book of Allah and studying it together, but tranquillity will descend upon them, mercy will overshadow them, the angels will surround them and Allah will mention them to those who are with Him.” [111] Narrated by Muslim, 2699.

Ibn Daqiq al-‘Eid said, “What is meant by ‘the angels will surround them’ is that they encircle them. It is as if the angels surround them so closely that they leave no gap for the Shaytan. [112] See: Sharh al-Arba‘in al-Nawawiyyah, p. 121.

3.10. The angels who visit the Much-Frequented House
Allah, may He be glorified and exalted, swears by the Much-Frequented House in His Book, where He says (interpretation of the meaning), "And by the Much-Frequented House." (al-Tur 52:4) Ibn Jarir said, “The phrase the Much-Frequented House al-bayt al-ma‘mur means: by the House that is frequented by many visitors, for it is a house – as it was said – in heaven which is in line with the Ka‘bah on earth. Every day seventy thousand angels enter it, then they never come back to it.” [113] See: Tafsir Ibn Jarir, 21/562.

It was narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said in the story of the Isra’, “Then it was opened for us, and there was Ibrahim, leaning with his back against the Much-Frequented House (al-bayt al-ma‘mur); every day seventy thousand angels enter it and they never return to it.” [114] Narrated by Muslim, 162, in a lengthy hadith.

Abu’l-‘Abbas al-Qurtubi said, “The Much-Frequented House is so called because it is frequented by the angels who enter it and worship there.” [115] See: al-Mufhim, 1/389.

Al-Nawawi said, “This is the greatest evidence of the large number of the angels (peace be upon them). And Allah knows best.” [116] See: Sharh Muslim, 2/225.

3.11. The angel who is appointed to take souls
The angel who is appointed to take souls is the Angel of Death. There is no sound evidence to prove that his name is ‘Izra’il, as many people think. [117] See: Chapter 2, 1.2. Names of angels mentioned by some of the scholars, concerning the soundness of which there are some reservations

Allah, may He be glorified and exalted, says (interpretation of the meaning), "Say O Muhammad: The Angel of Death, who has been given charge of you, will take your souls in death, then to your Lord you will be brought back." (al-Sajdah 32:11) It was narrated that he has helpers among the angels. And Allah, may He be glorified and exalted, says (interpretation of the meaning), "Then when death comes to one of you, Our envoys angels take his soul, and they never fail in their duty. Then they are returned to Allah, their true Lord. Verily, His is the judgement and He is the swiftest in reckoning." (al-An‘am 6:61-62) Ibn Abi Zamanin said, “Ahl al-Sunnah believe that the Angel of Death takes souls, as Allah, may He be glorified and exalted, says (interpretation of the meaning), "Say O Muhammad: The Angel of Death, who has been given charge of you, will take your souls in death." (al-Sajdah 32:11) When he takes a believing soul, he passes it to the angels of mercy, and when he takes the soul of the disbeliever or evildoer, he passes it to the angels of punishment, which is referred to in the verse (interpretation of the meaning): Our envoys angels take his soul, and they never fail in their duty al-An‘am 6:61. In fact, they take it from the Angel of Death, then they take it up to Allah. This is what is referred to in the verse (interpretation of the meaning): Then they are returned to Allah, their true Lord al-An ‘am 6:62.” [118] See: Usul al-Sunnah, p. 147-150.

And Allah, may He be glorified and exalted, says (interpretation of the meaning), "Those whose souls the angels take in death in a state of purity, saying to them: Peace be upon you; enter paradise as a reward for your deeds." (al-Nahl 16: 32)

Al-Shinqiti said, “Here Allah, may He be glorified and exalted, attributes to the angels the taking of souls, in the words those whose souls the angels take in death, whilst in Surat al-Sajdah He attributes this action to the Angel of Death, in the words, "Say O Muhammad: The Angel of Death, who has been given charge of you, will take your souls in death." (al-Sajdah 32:11), and in Surat al-Zumar, He attributes this action to Himself Allah, may He be glorified and exalted, as He says: Allah takes people’s souls at the time of their death al-Zumar 39:42. There is no contradiction between the verses quoted, for He attributes the taking of souls to Himself because no one dies except by His will, as He says (interpretation of the meaning), "No soul can die except by Allah’s leave, and at an appointed time." (Al ‘Imran 3:145)
And He attributes it to the Angel of Death, because he is the one who is commanded to take people’s souls; and He attributes it to the angels, because the Angel of Death has angelic helpers who draw the soul from the body to the throat, then the Angel of Death takes it, as some of the scholars have said. And Allah knows best.” [119] See: Adwa’ al-Bayan, 2/373.

It was narrated that al-Bara’ ibn ‘Azib (may Allah be pleased with him) said, "We went out with the Messenger of Allah (blessings and peace of Allah be upon him) for the funeral of an Ansari man. We came to the grave and when (the deceased) was placed in the lahd, the Messenger of Allah (blessings and peace of Allah be upon him) sat down and we sat around him, as if there were birds on our heads (i.e., quiet and still). In his hand, he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allah from the torment of the grave”, two or three times. Then he said, “When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun. They bring with them shrouds from Paradise and perfumes." [120] Perfumes (hanut): this refers to the mixture of perfumes used to perfume the shrouds and bodies of the dead. See: al-Qari: Mirqat al-Mafatih, 3/1176. from Paradise, and they sit around him as far as the eye can see. Then the Angel of Death (peace be upon him) comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allah and His pleasure.’ Then it comes out easily like a drop of water from the mouth of a waterskin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend with it ...
When the disbeliever is about to depart from this world and enter the Hereafter, there come down to him from heaven angels with dark faces. They bring with them sackcloth [121] Sackcloth: a type of course cloth. See: al-Qari: Mirqat al-Mafatih, 3/1179. , and they sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he says: ‘O evil soul, come forth to the wrath and anger of Allah. Then his soul disperses inside his body, and he pulls it out like pulling a skewer [122] Skewer: a metal rod on which meat is roasted or grilled. See: al-Mubarakfuri: Mir‘at al-Mafatih, 5/328. out of wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend with it…” [123] Narrated by Abu Dawud, 4753; al-Nasa’i, 2001; Ibn Majah, 1594; Ahmad, 18534. Classed as sahih by al-Qurtubi in al-Tadhkirah, 119; Ibn al-Qayyim in al-Ruh, 1.269; al-Albani in Sahih Sunan Abi Dawud, 4753. Classed as hasan by al-Mundhiri in al-Targheeb wa’l-Tarhib, 280/4; Ibn Taymiyah in Majmu‘ al-Fatawa, 4/290; al-Wadi‘i in al-Sahih al-Musnad, 150.

Ibn ‘Abbas (may Allah be pleased with him) said, “The Angel of Death has helpers among the angels.” [124] See: Tafsir Ibn Jarir, 9/290.

3.12. The angels in charge of the trial of the grave
It was narrated from Anas ibn Malik (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said, “When a person is placed in his grave and his companions leave him, he hears the sound of their sandals (footsteps). Then two angels come to him and make him sit up, and they ask him, ‘What did you say about this man Muhammad (blessings and peace of Allah be upon him)?’ As for the believer, he says, ‘I bear witness that he is the slave of Allah and His Messenger.’ It is said, ‘Look at your place in Hell which Allah has replaced for you with a place in Paradise.’ And he sees them both.” – Qatadah said: We were told that his grave is made spacious for him. Then he went back to narrating the hadith of Anas – He said: “But as for the hypocrite or disbeliever, it is said to him: ‘What did you say about this man?’ He says, ‘I do not know; I used to say what the people said.’ It is said, ‘You did not know and you did not follow those who knew.’ Then he is struck a blow with iron hammers and he screams a scream which everything around him can hear apart from the two races (of mankind and the jinn).” [125] Narrated by al-Bukhari, 1374.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that he said, "The Messenger of Allah (blessings and peace of Allah be upon him) said: “When the deceased – or one of you – is buried, there come to him two black, blue-eyed angels, one of whom is called al-Munkar and the other al-Nakir. They say: ‘What did you say about this man?’ and he says what he used to say: ‘He is the slave of Allah and His Messenger. I bear witness that there is no god worthy of worship except Allah and that Muhammad is His slave and Messenger.’ They say: ‘We knew that you would say that.’ … But if he was a hypocrite he says: ‘I heard the people saying something so I said something like what they said. I do not know.’ They say: ‘We knew that you would say that.’” [126] Narrated in a lengthy hadith by at-Tirmidhi, 1071; al-Bazzar, 8462; and Ibn Hibban, 3117. It was classed as sahih by Ibn Hibban, and by Ibn Qutaybah in Ta’wil Mukhtalif al-Hadith, 294; classed as hasan by al-Albani in Sahih Sunan al-Tirmidhi, 1071; and by Shu‘ayb al-Arna’ut in Takhrij Sharh al-Sunnah, 5/416. Al-Tirmidhi said: It is hasan gharib.

Ibn Abi Zamanin said, “Ahl al-Sunnah believe that this ummah will be tested in their graves and will be questioned about the Prophet (blessings and peace of Allah be upon him) in whatever manner Allah wills. They believe that without discussing how it will be. Allah, may He be glorified and exalted, says, "Allah will make steadfast those who believe, with the word that stands firm, in this world and in the hereafter. But Allah leaves the wrongdoers to go astray; Allah does whatever He wills." (Ibrahim 14:27)

3.13. Keepers of Paradise
Allah, may He be glorified and exalted, says (interpretation of the meaning), "Those who feared their Lord will be ushered to paradise in groups until, when they reach it, they will find its gates wide open, and its keepers will say to them: Peace be upon you; you have done well, so enter it, to abide herein forever." (al-Zumar 39:73) It was narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said, “I will come to the gate of Paradise on the Day of Resurrection and will ask for it to be opened. The keeper will say: ‘Who are you?’ I will say, ‘Muhammad.’ He will say: ‘I was commanded not to open it for anyone before you.’” [127] Narrated by Muslim, 197.

Ibn al-Qayyim said,  “The keeper is the one who is entrusted with something that he has been asked to look after.” [128] See: Hadi al-Arwah ila Bilad al-Afrah, p. 109.

3.14. Keepers and wardens of Hell
Allah, may He be glorified and exalted, said, "And those who disbelieved will be driven to Hell in groups until, when they reach it, its gates are opened and its keepers will say, “Did there not come to you messengers from yourselves, reciting to you the verses of your Lord and warning you of the meeting of this Day of yours?” (al-Zumar 39:71)

Ibn Jarir said: “its keepers are those who are in charge of it.” [129] See: Tafsir Ibn Jarir, 20/264.

Allah, may He be glorified and exalted, says, "It almost bursts with rage. Every time a company is thrown into it, its keepers ask them, “Did there not come to you a warner?” (al-Mulk 67:8) Al-Nasafi said: “its keepers ask them – they are Malik and his helpers among the wardens of Hell. They will ask them by way of rebuke: “Did there not come to you a warner?”, that is, a Messenger who warned you about this punishment.” [130] See: Tafsir al-Nasafi, 3/513.

Malik is the leader of the keepers of Hell. Allah, may He be glorified and exalted, says (interpretation of the meaning), "And they will call, “O Malik, let your Lord put an end to us!” He will say, “Indeed, you will remain.” (Al-Zukhruf 43:77)


3.15. The angel who is appointed to support the Prophets (peace be upon them) and destroy their enemies
Allah, may He be glorified and exalted, says regarding His Prophet Muhammad (blessings and peace of Allah be upon him) (interpretation of the meaning), "Then know that Allah is his Protector, and Jibreel and the righteous believers; and, moreover, the angels are his supporters." (al-Tahrim 66:4) Al-Sam‘ani said: “The words then know that Allah is his Protector that is, He is his supporter and guardian. and Jibril also supports him and protects him.” [131] See: Tafsir al-Sam‘ani, 5/474.

Allah, may He be glorified and exalted, says that he supported ‘Isa (peace be upon him) with Jibril, as He says (interpretation of the meaning), "And We gave ‘Isa, the son of Maryam, clear proofs and supported him with the Pure Spirit." (Al-Baqarah 2:87) And the Prophet (blessings and peace of Allah be upon him) offered supplication for Hassan ibn Thabit (may Allah be pleased with him), asking Allah to support him with Jibril (peace be upon him) in his efforts to defend him (blessings and peace of Allah be upon him). It was narrated from Hassan ibn Thabit (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said, “O Hassan, respond in defence of the Messenger of Allah (blessings and peace of Allah be upon him). O Allah, support him with the Pure Spirit.” [132] Narrated by al-Bukhari, 453; Muslim, 2485.

Allah, may He be glorified and exalted, supported His Prophet Muhammad (blessings and peace of Allah be upon him), and the believers with him, with Jibril (peace be upon him) in some of the battles, such as the Battle of Badr, the day when the true was distinguished from the false. It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger (blessings and peace of Allah be upon him) said on the day of Badr, "Here is Jibril, holding the head of his horse, armed and ready for battle.” [133] Narrated by al-Bukhari, 3995.

Taqiy al-Din al-Subki said, “I was asked about the reason why the angels fought alongside the Prophet (blessings and peace of Allah be upon him), even though Jibril was able to push back the disbelievers with one feather of his wing. I said: That happened because Allah wanted the action of defeating the disbelievers to be the action of the Prophet (blessings and peace of Allah be upon him) and his companions, and He wanted the angels to be reinforcements, as armies usually receive reinforcements, by way of making it look like things occurred in the usual manner in which measures are taken, as Allah, may He be glorified and exalted, has ordained for His slaves, although Allah, may He be glorified and exalted, is the One Who causes everything to happen. And Allah knows best.” [134] See: Ibn Hajar: Fath al-Bari, 7/313.

Allah, may He be glorified and exalted, also supported His Prophet (blessings and peace of Allah be upon him) with Jibril in the Battle of al-Ahzab, on the day of the Trench (al-khandaq). It was narrated that ‘A’ishah (may Allah be pleased with her) said, "When the Messenger of Allah (blessings and peace of Allah be upon him) returned from al-Khandaq, he lay down his arms and took a bath. Then Jibril came to him, brushing dust from his head, and said: Have you laid down your arms? By Allah, we have not laid them down. Go out to them. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Where?” Jibril pointed towards Banu Qurayzah. So the Messenger of Allah (blessings and peace of Allah be upon him) fought them, and they surrendered, agreeing to accept the judgement of the Messenger of Allah (S), and the Messenger of Allah (blessings and peace of Allah be upon him) referred judgement concerning them to Sa‘d." [135] Narrated by al-Bukhari, 4117; Muslim, 1769.