From Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said

The questioner : The questioner asks: From Abu Hurayrah, he said: The Messenger of Allah (peace and blessings be upon him) said I heard one of the scholars weaken this hadith and say that the smell of Isra'iliyyat emanates from this hadith. How do we respond to them? And is it permissible to name the Angel of Death Azrael? Is there an authentic narration that his name is Azrael? And how is it permissible for a Prophet to strike an angel, knowing that the Angel of Death is severe? And did Allah (Glorified and Exalted is He) permit Moses (peace be upon him) to do so?

The Shaykh : This question has two branches. The first branch concerns the hadith of Moses (peace be upon him) striking the Angel of Death until he burst his eye. The other branch is whether it is authentic that the Angel of Death is called Azrael, as is common among many people. We will answer this second part because the answer is brief, so that we may return to the answer for the first part. It is not authentic from the Prophet (peace and blessings be upon him) at all to name the Angel of Death Azrael. The names Jibril, Mikail, and Israfil have come in many hadiths, and this is established. But naming the Angel of Death Azrael has no basis in the Sunnah, let alone in the Noble Qur'an.
We return to the answer for the first part of the question, which is the hadith of the Angel of Death and the weakening of it by those scholars who weakened it. Before the answer, I want to remind you of a scientific rule that is acknowledged even by those who are not Muslim. This scientific rule is that it is not permissible for one who is ignorant of a science to speak about it, because it contradicts texts from the Book and the Sunnah. Among this is the saying of our Lord (Blessed and Exalted is He) So, the one who wants to speak about medicine, for example, is not permitted to speak if he is an exegete, because medicine is not part of his knowledge. Just as this specialist doctor in his profession is not permitted to speak about exegesis or jurisprudence or anything else, because if this one and that one speak outside their specialization, they have spoken of what they have no knowledge of, and they have contradicted the previous Qur'anic text. I think this is one of the matters where the old Arabic proverb can be mentioned: "This is a matter in which two do not differ, and in which two goats do not butt heads" meaning that it is not permissible to speak in a science except the specialists. If this is an established matter, and it is, we return to this hadith or others in which, for example, a doctor speaks. The answer is, of course, no. A chemist, for example, the answer is no. There are many, many questions that approach the truth. An exegete, the answer is no. A jurist, the answer is no. So, who speaks? It is the scholar of hadith. And the scholars of hadith, as it was said, were few when counted, and today they are fewer than few. Therefore, it is not permissible for students of knowledge to get involved in a word transmitted from a scholar whose identity and specialization we do not know, if he says that such and such a hadith is weak. This is a rule that we must always and forever adhere to. And among the wonders of the calamities that have befallen the Ummah, due to negligence of the scientific rules scattered in the Book and the Sunnah, is that they distance themselves from them completely. And when it comes to what concerns themselves, you find them verifying such a Qur'anic text that obligates Muslims to refer to the specialists.
For example, if one of us or one of our relatives is afflicted with a certain illness, he does not go to any doctor. Rather, first of all, he asks about the specialist in that illness, then he continues the question, search, and verification about the skilled specialist in that illness. Only then does he go to him and present himself or his loved one to him. But as for what concerns religion, the matter has become chaos with no system. That is because people today, whenever they see a person who sings around some jurisprudential issues or around some Qur'anic verses or Prophetic hadiths, they assume that he is the scholar of his time. So they turn to him with questions and fall into the prohibited thing mentioned in the first hadith, which is his saying (peace be upon him) meaning the people of knowledge .
After this, I return to say that any person who speaks outside his specialization is not permitted to do so, especially if it becomes clear that his speech contradicts the specialists in the science in which he spoke without knowledge. So the hadith of Moses (peace be upon him) striking the Angel of Death is a hadith narrated by Imam al-Bukhari and Muslim in their Sahihs, from the hadith of Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said meaning, deliver your soul and your spirit. So what Moses (peace be upon him) did was strike him that strike, and he burst his eye. So the Angel of Death returned to his Lord and said: O my Lord, You sent me to a servant who hates death. So Allah said to him: Return to him and tell him that your Lord says to you: Place your hand on the skin of a bull, and you will have from life as many years as the number of hairs that are under your fingers. So the Angel of Death returned to Moses (peace be upon him) and told him what his Lord had ordered him to say. Moses said: And what is after that? He said: Death. So at that moment, the Angel of Death took the spirit of Moses (peace be upon him). Our Prophet (may the prayers and peace of Allah be upon him) said meaning, when the Angel of Death took the spirit of Moses This is the text of the hadith in the two Sahihs. The answer now requires us to speak about more than one issue. The first issue is that it becomes clear, after this hadith is reported in the two Sahihs, that the one who weakened it is the weak one. That is because he spoke without knowledge. And in my opinion, this weakener is one of those many people who wield and judge with their minds, if not their desires, in judging authentic hadiths as weak, and perhaps they say that they are fabricated. What is the evidence for what they claimed of weakness and fabrication? It is their judging with their minds and following their desires because faith has become weak in the hearts of many people, even among those who may claim to belong to knowledge. This is from one side. And from another side, they have not studied the Sunnah with a conscious, comprehensive study of the paths of the hadith, which are accustomed to remove what may occur in the minds of some as a problem.
We are now, after we have clarified that the one who weakened the hadith is the weak one, because he first contradicted the two Imams who compiled two books called the two Sahihs, which by the consensus of the scholars of the Sunnah are the most authentic books after the Book of Allah (Blessed and Exalted is He), Sahih al-Bukhari and Sahih Muslim. And not only that, but the Ummah accepted them. Therefore, no one among the scholars of hadith who were at the level of al-Bukhari and Muslim spoke of any criticism regarding any hadith that came in the two Sahihs. So all these hadiths are certainly established from the Prophet (peace and blessings be upon him).
Therefore, we give no weight to anyone who weakens a hadith like this, regardless of their status or what people think of their knowledge. As for the issue raised in the question—how the Angel of Death could be struck by Moses (peace be upon him)—the answer contains a reference to what I mentioned: that these people do not study the Sunnah. The answer is found in a narration in the Musnad of Imam Ahmad with a sound chain, which states: So, when the Angel of Death came to Moses and said to him, "Answer your Lord," he did not come with a sign that would alert Moses (peace be upon him) that the one telling him to "surrender your soul" was an angel sent by Allah. He came in the form of a human being. If any one of us were approached by a person saying, "Surrender your soul to me," what would his reaction be? It would be exactly the reaction of Moses (peace be upon him), because this person is encroaching on the duty of a noble angel in which the other angels do not share. How could a human being approach a human like him and say, "Surrender your soul"? So, Moses did nothing but strike him, slapping him and knocking out his eye. This is a natural reaction. The doubt is dispelled and removed from its root when we remember this other narration that the Angel of Death used to come to people in the form of human beings. Therefore, you see in the continuation of the hadith that when the Angel of Death complained his matter to Allah and said, "You sent me to a servant who hates death," Allah gave him a sign and said, "Go back to Moses and tell him that his Lord commands him to place his hand on the skin of a bull, and you will be granted a lifespan for every hair under your hand." When the angel returned to Moses (peace and blessings be upon him) with this proof, Moses asked, "And what comes after that?" He said, "Death." Moses said, "Then, now," and the Angel of Death took his soul at that very moment. Why did he submit...
Is he from the people of the Sunnah, or is he a Salafi in methodology and creed? Is it necessary for every one of these claimants to be truthful in what he says, and for his reality to match his words? Perhaps, perhaps. So, the issue is not about a correct claim of affiliation or a claim of affiliation to a sect with a new name; rather, the matter concerns every Muslim's attempt to observe the sign that the Messenger of Allah (peace and blessings be upon him) established for the successful sect: that one should be upon what the Messenger of Allah (peace and blessings be upon him) and his Companions were upon. This is the decisive ruling in answering this question. And naturally, there is much room for detail, and very much so, but the time now is not a place for it. Yes.

The questioner : ... .