Harut and Marut
Harut and Marut (Arabic: هَارُوْت وَمَارُوْت, romanized: Hārūt wa-Mārūt) are a pair of angels mentioned in the Quran Surah 2:102, who teach the arts of sorcery (siḥr) in Babylon.
[1][2] According to Quranic exegesis (tafsīr), when Harut and Marut complained about mankinds' wickedness, they were sent to earth in order to compete against humankind in regards to obedience.
Evil is that for which they sold their souls, had they but known.According to the reading attributed to Hasan al-Basri (642–728), Harut and Marut are "two kings" (Arabic: ملكين, romanized: malikayn), and not two angels (malakayn).
"[7]In his commentary, Tabari (839–923 CE) puts forth an argument that mā ("not") refers to the angels Gabriel and Michael, and not to Harut and Marut.
[8][9] In line with Hasan al-Basri's reading, Harut and Marut are ordinary men, who learned sorcery from the devils.
[10] This exegetical approach is similar to the reinterpretation of the Bənē hāʾĔlōhīm mentioned in the Book of Genesis; depicting them as ordinary humans (sons of Cain and Seth) instead of as angels.
[14] Tabari explains that this interpretation is best be understood as, that there are two kinds of magic; lawful sent down by angels and unlawful taught by devils.
[20] The tale of Harut and Marut (qiṣṣat Hārūt wa-Mārūt) is a recurring story throughout Quranic exegesis (Tabari, ibn Hanbal, Rumi, Maqdisi, Tha'labi, Kisa'i, Suyuti) to explain the earthly abode of this angelic pair.
A version provided by Tabari narrates the Tale of Harut and Marut as follows:[25]The angels were astonished at the acts of disobedience committed by the human beings on earth, claiming they would do better than them.
The next day, Harut and Marut regretted their deeds but could not ascend to heaven anymore due to their sins, as their link to the angels was broken.
[30] In his Haba'ik fi akhbar al-mala'ik, Suyuti narrates a ḥadīth that after the dispute mentioned in this verse, the angels made a bet with God.
[22] Unlike in the Book of Watchers and Christian tradition, the story is not about angelic revolt or original sin, but about how tough it is to be a human.
[38] For this reason, some Muslim scholars argue that the stories surrounding Harut and Marut derive from Judeo-Christian sources (Israʼiliyyat).
The English Quran translator Abdullah Yusuf Ali states this story develops from Jewish midrashim, particularly Midrash Abkir.
[39] Yet, historically, the Midrash Abkir is not dated earlier than the eleventh century, a time then the story of Harut and Marut has been recorded already.
[22] Thus, John C. Reeves concludes that, although the Quran alludes to previously known Judeo-Christian material, the midrashim is shaped by Muslim beliefs, not the other way around.
Rabi ibn Anas argues that there is nothing in the Quran about Venus and calls for eliminating her from the Tale of Harut and Marut, or interpreting her as merely an idol, similar to worship of stars.
[41] Likewise, Ibn Kathir argues that parts of the Tale of Harut and Marut are fabricated (mawḍūʿ) and traces them back to Ka'b al-Ahbar.
[47] Abu Ma'shar al-Balkhi (787 – 886) considers angels to be pure ministers of God, a conception borrowed from Jewish lore.
[52] Mujahid ibn Jabr explains, in his version of this story, that the lechery of Harut and Marut was in their heart (qalb) not in their flesh, since as angels they lack bodily desires.
[23] While the Tale of Harut and Marut has been widely accepted in pre-modern times, in the modern period Muslim scholars increasingly adhere to the philosopher position.
