Harut and Marut

Harut and Marut are two angels named in the Quran in a single verse (2:102). The verse places them in Babylon and associates them with a trial concerning magic: they taught nothing without first warning 'We are only a temptation, so do not disbelieve.' According to the majority of the early scholars, they are angels; minority opinions speak of jinn or 'two kings.' Detailed accounts about them are mostly Israelite traditions (isra'iliyyat) that Ibn Kathir rejects.

The Quran mentions Harut and Marut only once, in Surah al-Baqara (2:102), within a passage on magic and the reign of Solomon. The verse specifies that Solomon did not disbelieve, and that magic was 'revealed to the two angels in Babylon (Babil), Harut and Marut.'

According to the verse, these two angels taught no one without first warning them: 'We are only a temptation, so do not disbelieve.' What was learned from them could be used to separate a man from his wife, but 'cannot harm anyone except by Allah's leave.'

Their nature has been debated. The majority of the early scholars (salaf) see them as two angels. Other minority opinions have been advanced — two jinn (according to Ibn Hazm), or 'two kings' (al-malikayn instead of al-malakayn) — but Ibn Kathir judges these weak and distant from the text.

As for the popular detailed accounts about them (two angels who descended to earth, tempted by a beautiful woman whom legend identifies with the planet Venus...), Ibn Kathir considers them Israelite fabrications (isra'iliyyat); he specifies that most traditions concerning them belong to these isra'iliyyat.

Harut and Marut are only named once in the Quran (2:102), a verse that exegetes acknowledge as 'subject to very diverse interpretations.' Angels who teach magic? Yet the Quran describes angels as always obedient: they 'never disobey Allah' (66:6) and 'do not transgress His commands' (21:27). This tension is at the heart of the debate, and tradition answers it in two ways: (1) for those who see them as angels (the majority of early scholars), these two were a divinely-willed trial (fitna): they executed a divine command and warned everyone first ('we are only a temptation'), without thus disobeying — the sin falling on whoever chose magic afterwards. (2) Others, troubled by this same tension, preferred to read 'two kings' (al-malikayn) rather than 'two angels' (al-malakayn), or see jinn (Ibn Hazm) — creatures who can disobey; Ibn Kathir judges these views weak. Above all, the detailed accounts are contested: Ibn Kathir labels most of them isra'iliyyat and explicitly rejects the most famous version. We report these elements without adjudicating: the verse is certain, but the narrative developments belong to interpretations and unestablished traditions.

The passage of Harut and Marut reminds us that magic is, in the Quran, a trial (fitna) and a renunciation of faith, and that nothing harms 'without Allah's permission.' It also invites caution before wondrous accounts: the Muslim tradition itself, with Ibn Kathir, distinguishes what is certain from what belongs to legend.

Ils préfèrent suivre les allégations des démons sur le règne de Salomon, qui pourtant n'a pas renié la foi, contrairement aux démons qui enseignent aux hommes la sorcellerie, et ce qui a été révélé aux deux anges Hârout et Mârout à Babel. Mais ceux-ci n'initiaient personne à la sorcellerie avant de le mettre en garde ainsi : « Nous n'agissons que pour tenter les hommes, prends donc garde de renier la foi en apprenant la sorcellerie ! » Auprès de ces deux anges, les initiés apprenaient comment séparer l'homme de sa femme. Mais leur magie ne saurait nuire aux hommes que par la volonté d'Allah. Ce qu'ils apprennent ainsi ne leur est d'aucune utilité, leur portant seulement préjudice. Ils savent d'ailleurs pertinemment que celui qui choisit la sorcellerie sera privé de toute félicité dans l'au-delà. Bien mauvais choix que celui de ces hommes qui ont ainsi vendu leurs âmes à vil prix. Si seulement ils en étaient conscients !

2:102