How do the angels know what is in the heart of man?

Occasionally one says the du’a of entering the toilet or says “bismillah” secretly. Do angels know this secretly said speech? Do they record it and will we be brought to accountfor it?.
Praise be to Allaah.
Al-Bukhaari (6491) and Muslim (131) narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said, relating from his Lord, may He be glorified and exalted: “Allaah decreed good deeds and bad deeds, then He explained that. Whoever thinks of doing a good deed then does not do it, Allaah will write it down as one complete good deed. If hethinks of doing a good deed and then does it, Allaah [may He be glorified and exalted] will write it down between ten and seven hundred fold, or many more. If he thinks of doing a bad deed then he does not do it, Allaah will write it down as one complete good deed, and if he thinks of it then does it, Allaah will write it down as one bad deed.”
Al-Haafiz Ibn Hajar said in Fath al-Baari (11/325).
This indicates that the angel can see what is in the heart of the human being, either because Allaah informs him of it orbecause Allaah has granted him some knowledge by means of which he is able to find it out.
The former view is supported by the report narrated by Ibn Abi’l-Dunya from Abu ‘Imraan al-Jawni who said: He calls out to the angel: Write down such and suchfor So and so, and he says:O Lord, he did not do it. He says: He intended it.
And it was said that the angel detects a foul odourwhen a person is thinkingof doing a bad deed, and he detects a good smell for a good deed. That wasnarrated by al-Tabaraani from Abu Ma’shar al-Madani. A similar reportwas narrated from Sufyaan ibn ‘Uyaynah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the words of the Prophet (peace and blessings of Allaah be upon him), “When a person thinks of doing a good deed but does not do it, one good deed is recorded for him…” If his thinking about it is something hidden and is between him and his Lord, how can the angels see it?
He replied:
Praise be to Allaah. An answer to this question was narrated from Sufyaan ibn ‘Uyaynah, who said: If he thinks of doing a good deed, the angel smells a good fragrance, and if he thinksof doing a bad deed, the angel smells a foul odour.
In fact, Allaah is able to tell the angels what is in aperson’s heart in whatever manner He wishes. End quote.
Majmoo’ al-Fataawa (4/253)
And he (may Allaah have mercy on him) also said:
Even if they smell the good scent and foul odour, their knowledge is not dependent on what they smell; rather they know what is in the heart of the human being, they can hear it and see the whispers of his nafs. Even the shaytaan gets hold of his heart, and when he remembers Allaah he retreats, but if his heart neglects to remember Allaah he starts to whisper. He knows whether he is remembering Allaah or neglecting to remember Him, and he knows what his nafs desires or is inclined towards, and he makes that attractive to him.
It is proven in al-Saheeh from the Prophet (peace and blessings of Allaah be upon him) in a hadeeth narrated by Safiyyah (mayAllaah be pleased with her) that “The shaytaan flows through the son of Adam like blood.”
The fact that the angels and the shaytaan are close to a person’s heart issomething that is mentioned in numerous reports which reach the level of tawaatur, whether the person is a believer or a disbeliever. End quote from Majmoo’ al-Fataawa (5/508).
As for what a person thinks in his heart without moving his tongue and uttering it, he will be rewarded for that, but it is not the particular reward that is bestowed by the Lawgiver to the one who mentions that, rather that reward comes for speaking, and speaking is only achieved by uttering the words. Butthere are some scholars who say that moving the tongue is sufficient even ifthere is no sound that canbe heard. This is the view of the Maalikis and is the view favoured by Shaykh al-Islam Ibn Taymiyah, that it is sufficient to move the lips even if the words cannot be heard. End quote.
The majority of scholars think that it is essential tospeak the words loud enough to be heard by oneself. Al-Nawawi (may Allaah have mercy on him) said in Sharh al-Muhadhdhab (3/120): Ifhe cannot hear himself then it is not an announcement or speech. End quote.
He also said: It should be noted that the adhkaar that are prescribed in prayer and elsewhere, whether they are obligatory or mustahabb, do not count for anything unless they are uttered sothat he can hear himself ifhis hearing is sound. Al-Adhkaar (42).
With regard to a man being brought to account for what he thinks about to himself,

And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

The second degree of gratitude is that which is mustahabb, which is when, after doing obligatory actions and avoiding haraam things, aperson does supererogatory acts of worship. This is the degree of those who havegone ahead and closer to Allaah. Jaami’ al-‘Uloom wa’l-Hukam (p. 245, 246) Summary: In order to be grateful to your Lord for the blessings that He has bestowed upon you, you must acknowledge in your heart that the giver of these blessings and thebestower is Allaah, may He be exalted, so you venerate Him, attribute it to Him, and you acknowledge that with your tongue, so you give thanks to Him after waking from sleep for having given new life, andafter eating and drinking for having provided you with them and bestowed them upon you, and so onwith every blessing that you see in your life. You give thanks with yourphysical faculties by not letting them see or hear any sin or evil, such as singing or gossip; you do not walk with your feet toharaam places; you do not use your hands to commit evil, such as haraam writing in a relationship with non-mahram women, or writing haraam contracts, or making or doing anything haraam. Giving thanks with the physical faculties for blessings alsoincludes using them to obey Allaah, by reading Qur'aan and books of knowledge, listening to beneficial and useful things, and so on with all the faculties which you should use in various kinds of obedience and worship. Remember that gratitude for blessings is a blessing which needs to be given thanks for, so that one will continue to enjoy the blessings of his Lord, thanking his Lord for those blessings and praising Him for helping him to be among those who give thanks. We ask Allaah, may He be exalted, to help us and you to do that which He loves and which pleases Him. And Allaah knows best.

The second degree of gratitude is that which is mustahabb, which is when, after doing obligatory actions and avoiding haraam things, aperson does supererogatory acts of worship. This is the degree of those who havegone ahead and closer to Allaah.
Jaami’ al-‘Uloom wa’l-Hukam (p. 245, 246)
Summary:
In order to be grateful to your Lord for the blessings that He has bestowed upon you, you must acknowledge in your heart that the giver of these blessings and thebestower is Allaah, may He be exalted, so you venerate Him, attribute it to Him, and you acknowledge that with your tongue, so you give thanks to Him after waking from sleep for having given new life, andafter eating and drinking for having provided you with them and bestowed them upon you, and so onwith every blessing that you see in your life.
You give thanks with yourphysical faculties by not letting them see or hear any sin or evil, such as singing or gossip; you do not walk with your feet toharaam places; you do not use your hands to commit evil, such as haraam writing in a relationship with non-mahram women, or writing haraam contracts, or making or doing anything haraam. Giving thanks with the physical faculties for blessings alsoincludes using them to obey Allaah, by reading Qur'aan and books of knowledge, listening to beneficial and useful things, and so on with all the faculties which you should use in various kinds of obedience and worship.
Remember that gratitude for blessings is a blessing which needs to be given thanks for, so that one will continue to enjoy the blessings of his Lord, thanking his Lord for those blessings and praising Him for helping him to be among those who give thanks.
We ask Allaah, may He be exalted, to help us and you to do that which He loves and which pleases Him.
And Allaah knows best.
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1b] How can a Muslim thank his Lord for His many blessings?

1b]
even if they are few -- is ameans of attaining the pleasure of Allaah, may Hebe exalted, which is the noblest situation of the people of Paradise. When the people of Paradise say, “You have given to uswhat You have not given to anyone among Your creation,” Allaah will say to them: “ Shall I not give you something better than that?” They will say, “What is it? Have You not brightened our faces, and admitted us to Paradise and saved us from Hell?” He will say, “ I bestow My pleasure upon you, and I will never be angry with you after that.”
Gratitude is a means of attaining that great honour because it implies acknowledgement of the Bestower of blessings andacknowledging Him aloneas the Creator of that blessing and the One Whocaused it to reach the recipient of the blessing, as an honour and favour from the Bestower, and that the recipient of the blessing is poor and is in need of that blessing, and cannot do without it. So this is an acknowledgement of the rights and bounty of Allaah, and the duty and need of the slave. So Allaah has caused the reward for that acknowledgement to be this great honour.
Al-Mufhim lima ashkala min Talkhees Kitaab Muslim (7/60, 61).
Hence some of the salaf said: Whoever conceals a blessing has denied it, butwhoever manifests it and spreads it has given thanks for it.
Ibn al-Qayyim said, commenting on that:
This is based on the words: “When Allaah bestows a blessing upon aperson, He loves the effectof His blessing to be seen on His slave.”
Madaarij al-Saalikeen (2/246).
It was narrated from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he said: Remind one another of blessings, for mentioning them is gratitude.
3.
Gratitude of the physical faculties means using one's physical faculties in obedience of Allaah and keeping them from committing sins and acts of disobedience that Allaah has forbidden.
Allaah says (interpretationof the meaning):
“ ‘Work you, O family of Dawood (David), with thanks!””
[Saba’ 34:13]
It was narrated that ‘Aa’ishah said: When the Messenger of Allaah (blessings and peace of Allaah be upon him) prayed, he would stand for so long that his feet became swollen. ‘Aa’ishahsaid: O Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins?He said: “O ‘Aa’ishah, should I not be a thankful slave?”
Narrated by al-Bukhaari (4557) and Muslim (2820).
Ibn Battaal (may Allaah have mercy on him) said:
Al-Tabari said: the correct view concerning that is that the person’s gratitude is affirming thatthis is from Allaah and no one else, and affirmation of this fact is action, and itis confirmed by action. As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. But itmay be called gratitude ofthe tongue. The evidence that this is true is the words of Allaah (interpretation of the meaning): “ ‘Work you, O family of Dawood (David),with thanks!’”[Saba’ 34:13]. It is well known that He did not order them, when He said that to them, to affirm His blessings, because they did not deny that this wasa favour from Him to them. Rather He commanded them to givethanks for His blessings byobeying Him in their actions. Similarly, the Prophet (blessings and peace of Allaah be upon him), when his feet swelled up as he was praying at night, said: “Should I not be a thankful slave?”
Sharh Saheeh al-Bukhaari (10/183, 184).
Abu Haroon said: I entered upon Abu Haazim, and said to him: May Allaah have mercy onyou, what is the gratitudeof the eyes? He said: If you see something good with them, you mention it, and if you see something bad with them, you conceal it. I said: What is the gratitude of the ears? He said: If you hear something good with them, you remember it, and if you hear somethingbad with them, you forgetit.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
Gratitude is of two degrees, one of which is obligatory, which is doingobligatory actions and avoiding haraam things. This is essential and is sufficient as gratitude for these blessings.
Hence one of the salaf said:
Gratitude means giving up sin.
And one of them said: Gratitude means not using any blessing to helpone to disobey Him.
Abu Haazim al-Zaahid mentioned gratitude of allthe physical faculties: (It means) refraining from sin, and using them to help one to do acts of obedience. Then he said: As for the one who gives thanks with his tongue but does not give thanks with all of his physical faculties, his likeness is that of a man who has a cloak and takes hold of the edge of it, but does not put it on, so it is of no benefit to him against cold or heat or snow or rain. :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en