Harut and Marut are two angels mentioned in Islamic tradition, particularly in the Quran and Hadith, and are associated with a story of temptation and testing. The primary source that references them is Surah Al-Baqarah (2:102), which speaks of the events surrounding the magic taught by them. Below is a summary of their story, as well as the detailed exegesis by renowned Islamic scholars:
The Story of Harut and Marut:
In Surah Al-Baqarah (2:102), the Quran refers to two angels named Harut and Marut who were sent down to Earth as a test for humanity. The verse reads:
"And they followed what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But neither of the two angels taught anyone without saying, 'We are a trial for you, so do not disbelieve.'"
(Quran 2:102)
This verse indicates that Harut and Marut were sent to the city of Babylon during the time of the Prophet Solomon. They were given knowledge of magic, but they also warned those who came to them that learning this magic would be a test, and they should not use it to engage in harmful or sinful behavior. Despite this warning, people still learned magic from them, which led to negative consequences.
Exegesis of Scholars:
The exegesis (tafsir) of Harut and Marut is debated and understood in various ways by Islamic scholars, with different interpretations focusing on the nature of their mission, the kind of test involved, and the consequences for those who engaged in magic.
1. Ibn Kathir (Tafsir al-Qur'an al-Azim):
Ibn Kathir, one of the most renowned Islamic scholars, in his commentary on Surah Al-Baqarah (2:102), explains that Harut and Marut were sent as a test to the people of Babylon. He emphasizes that they were angels who were incapable of sin, but Allah allowed them to be involved in teaching magic as a test to humankind. Ibn Kathir mentions that Harut and Marut were explicitly forbidden to teach magic to anyone unless they understood the warning. If a person learned it, they were considered to have fallen into disbelief (kufr), because magic was considered a form of shirk (polytheism or associating partners with Allah).
2. Al-Tabari (Tafsir al-Tabari):
Al-Tabari offers a similar explanation, highlighting that the angels were sent as a trial for the people. They taught magic as a way to distinguish the righteous from the wicked, and those who learned it were held responsible for their actions. He mentions that magic (sihr) was prohibited in Islam because it involves invoking other than Allah and manipulating the unseen, both of which are seen as forms of disbelief.
Al-Tabari also mentions that Harut and Marut were given the ability to teach magic but were also restricted in their actions. They were not permitted to teach it without warning people that it would lead them into sin. According to his tafsir, the punishment for those who engaged in magic was severe because of the immense harm it could cause.
3. Al-Qurtubi (Tafsir al-Qurtubi):
In his exegesis, Al-Qurtubi focuses on the distinction between Harut and Marut and other beings, stressing that the two angels were exceptional in that they were explicitly tasked with teaching a forbidden science as a divine trial. He discusses the apparent paradox of angels teaching magic, noting that this occurred only because Allah had allowed it for the purpose of testing the people. Al-Qurtubi also stresses the notion of accountability—those who sought out magic were warned by the angels about the spiritual dangers it posed.
Al-Qurtubi also mentions the nature of the magic they taught, explaining that it involved knowledge of spells and charms, which were believed to influence the natural world in ways that were outside the divine will, such as causing separation between a husband and wife. This made magic an especially dangerous practice, as it interfered with the natural order and divine will.
4. Al-Razi (Tafsir al-Kabir):
Al-Razi's interpretation expands on the moral and theological implications of the story. He suggests that the story of Harut and Marut serves to illustrate the dangers of seeking knowledge for harmful purposes. He connects the story to broader themes of temptation, free will, and moral responsibility. In his tafsir, Al-Razi emphasizes that the people of Babylon had free will to choose how they used the knowledge, and those who chose to use magic for evil were accountable for their actions.
Al-Razi also delves into the nature of magic itself, arguing that it is not just a form of knowledge but an act that involves invoking powers other than Allah. This is why magic is considered a major sin in Islam.
Key Themes and Lessons from the Story of Harut and Marut:
Trial and Test: The primary theme in the story is that Harut and Marut were sent as a test for humanity. The people of Babylon were faced with a choice: learn magic but risk falling into disbelief, or avoid it and maintain their faith. This underscores the Islamic understanding that trials, tests, and temptations are part of life, and humans are accountable for how they respond to these challenges.
Accountability: The story highlights the concept of accountability in Islam. Even though Harut and Marut were teaching magic, they were upfront about the consequences. The people had the free will to choose their actions, but they were responsible for their choices.
Prohibition of Magic: Magic, or sihr, is categorically forbidden in Islam because it involves invoking entities or forces other than Allah. Magic is seen as a form of shirk (associating partners with Allah) because it undermines the concept of God's absolute power over all things.
Divine Wisdom: The presence of angels teaching magic also raises questions about divine wisdom. Scholars suggest that this was permitted by Allah as part of His broader plan and wisdom to test humanity. While Harut and Marut taught magic, they also acted as a warning that such knowledge was dangerous and could lead to spiritual ruin.
The Impact on Society: The use of magic was not only dangerous for the individual practitioner but also for society. According to many scholars, magic had the potential to cause great harm, such as ruining relationships, spreading hatred, and manipulating the natural world in ways that disrupted the divine order.
Conclusion:
The story of Harut and Marut serves as both a warning and a lesson for Muslims about the dangers of seeking forbidden knowledge and the consequences of engaging in practices that conflict with Islamic teachings. The exegeses of scholars like Ibn Kathir, Al-Tabari, Al-Qurtubi, and Al-Razi all point to the idea that while tests are part of God's plan, humans must be vigilant in safeguarding their faith and avoiding temptations that can lead to spiritual harm.
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I want a detailed explanation, with citations, on the differences of opinions, for example, between Ibnu Abbas, Imam Hassan Al Basri, and several others including the ones you have mentioned and several more. I believe some of them opined that Harut and Marut were not angels but two kings.
The story of Harut and Marut has generated various interpretations among classical Islamic scholars, particularly regarding their nature and role in the events of Babylon as described in Surah Al-Baqarah (2:102). While the Quran mentions them as angels, some scholars, notably Ibn Abbas, Imam Hassan al-Basri, and others, have offered differing views about their identity and mission. The difference of opinion revolves around whether Harut and Marut were truly angels, as mentioned in the Quran, or whether they were two kings or human figures who played a role in teaching magic. Below is a detailed exploration of these differing interpretations, with citations from prominent Islamic scholars.
1. Ibn Abbas’ Opinion:
Ibn Abbas, one of the most renowned early Islamic scholars and a cousin of the Prophet Muhammad, is often cited in discussions on Quranic interpretation. According to some reports, Ibn Abbas disagreed with the view that Harut and Marut were angels. He is known to have suggested that they were, in fact, two human kings who were sent to Babylon as part of a trial for the people. His view is drawn from al-Tabari’s Tafsir and al-Qurtubi’s commentary, where the interpretation of Ibn Abbas is mentioned.
In his tafsir, Ibn Abbas is reported to have said:
“Harut and Marut were two kings sent to Babylon to teach people magic. They were not angels. The people were tested with magic, and the two kings taught it to them. However, they warned those who came to learn it that it would lead to disbelief and ruin. The people ignored the warning and learned it anyway.”
This view is contrasted with the more traditional interpretation, where Harut and Marut are considered angels. Ibn Abbas’s position emphasizes that kings and not angels taught magic to the people of Babylon, which provides a more humanized explanation of their role.
2. Imam Hassan al-Basri’s Opinion:
Imam Hassan al-Basri, a famous early Islamic scholar and a member of the Tabi'in (successors of the companions of the Prophet), also appears to have diverged from the view that Harut and Marut were angels. According to some reports, Hassan al-Basri believed that Harut and Marut were not angels sent by Allah but rather two human beingswho were chosen for their wisdom and knowledge of magic. In this interpretation, they are seen as models of trial and temptation rather than divine agents of instruction.
The classical tafsir sources, such as al-Tabari and al-Qurtubi, mention that Hassan al-Basri considered Harut and Marut as human beings who were sent to teach magic as part of Allah’s test for humanity. According to this view, the two were given the knowledge of magic and warned the people that it was a trial from Allah, advising them not to engage in it. However, the people disregarded the warning, and thus the test became a means of their downfall.
Al-Tabari (Tafsir al-Tabari): "Some scholars, including Hassan al-Basri, have said that Harut and Marut were two human beings sent by Allah to test the people, and they were not angels."
3. Ibn Kathir’s Opinion:
In contrast to Ibn Abbas and Hassan al-Basri, Ibn Kathir—one of the most influential tafsir scholars—upheld the traditional view that Harut and Marut were angels. In his famous tafsir, Tafsir al-Qur’an al-‘Azim, Ibn Kathir explains that Harut and Marut were two angels sent to Babylon with the task of teaching people about magic as a test. He emphasizes that angels cannot disobey Allah, and their purpose was to warn the people about the dangers of using the knowledge they were taught.
According to Ibn Kathir:
"Harut and Marut were two angels sent to the city of Babylon during the time of Prophet Solomon. They taught people magic as part of a trial from Allah. Before teaching anyone, they explicitly warned the people that this knowledge would lead to disbelief, yet many people still chose to learn it. Despite their warnings, people fell into disbelief, and as a result, they suffered the consequences of their actions."
Ibn Kathir’s tafsir stresses that the two angels were not sent to lead people astray, but their role was to serve as a test, with the warning that using the magic would lead to dire consequences.
4. Al-Tabari’s Opinion:
In al-Tabari’s Tafsir, one of the most comprehensive and well-known commentaries on the Quran, he presents a variety of opinions about the story of Harut and Marut. He mentions Ibn Abbas’ view that Harut and Marut were human kings, but he also provides the dominant angelic interpretation. Al-Tabari writes:
"The common view is that Harut and Marut were angels. This view is confirmed by the majority of the early scholars and is the one that most scholars accept."
However, al-Tabari acknowledges that some earlier scholars and reporters held the opinion that they were two human beings, specifically two kings who were sent to test the people of Babylon. This duality of opinion is a significant aspect of al-Tabari’s work, which illustrates the diversity of thought on this topic.
5. Al-Qurtubi’s Opinion:
Al-Qurtubi, in his famous Tafsir al-Qurtubi, offers a similar interpretation to that of Ibn Kathir, affirming that Harut and Marut were angels. He stresses that they were sent to Babylon with the knowledge of magic as a divine test. Al-Qurtubi highlights the central warning issued by Harut and Marut to those who sought their knowledge:
"They (Harut and Marut) would teach magic, but only after warning that it would lead to disbelief. Anyone who learned it was fully aware of the consequences. Thus, the people’s decision to engage in it was a deliberate choice, and they bore the responsibility of their actions."
Al-Qurtubi also discusses how this story serves as a moral lesson on the dangers of magical practices and the importance of heeding divine warnings.
6. Ibn al-Jawzi’s Opinion:
Another prominent scholar, Ibn al-Jawzi, took a slightly different angle on the story. In his work Zad al-Masir, he notes that while the traditional opinion is that Harut and Marut were angels, some early reports suggested they might have been human kings. Ibn al-Jawzi reports:
"Some have said that Harut and Marut were kings who were sent to Babylon to teach magic as part of a divine test. But these reports are not as widely accepted as the view that they were angels."
This view aligns more with the opinions of Ibn Abbas and Imam Hassan al-Basri, who believed that the two figures were human rather than divine beings.
7. Summary of the Main Opinions:
- Ibn Abbas: Harut and Marut were two human kings sent to Babylon to test the people with magic. This view is somewhat unique and contrasts with the mainstream view of them as angels.
- Imam Hassan al-Basri: Agreed with the view that Harut and Marut were human beings, emphasizing that they were sent to warn the people about magic and its dangerous consequences.
- Ibn Kathir: Supported the traditional view that Harut and Marut were angels sent to Babylon to test humanity by teaching them magic, with a clear warning of its dangers.
- Al-Tabari: Presenting both views, al-Tabari reports the majority opinion of them being angels but also acknowledges the minority view that they were human kings.
- Al-Qurtubi: Reinforced the traditional angelic interpretation, emphasizing that the teaching of magic was a test and that those who practiced it would face the consequences of disbelief.
Conclusion:
The story of Harut and Marut is one of the many instances where Islamic scholars have expressed differing opinions. While the majority of scholars including Ibn Kathir, Al-Qurtubi, and Al-Tabari affirm the view that Harut and Marut were angels sent by Allah as part of a divine test, scholars such as Ibn Abbas and Imam Hassan al-Basrisuggest that they were human kings or figures. The differing opinions highlight the diversity of thought within the Islamic tradition, but the predominant and widely accepted understanding in mainstream Islamic scholarship is that Harut and Marut were angels who taught magic to test the people of Babylon.
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Provide references and citations for the above. Elaborate about where Ibnu Abbas explains that "ma" is interpreted as "not" and provide citations. Explain also if Israiliyat influenced some of the opinions, also provide citations. Explain each scholar's opinion and arguments.
Detailed Exegesis on Harut and Marut: Scholarly Opinions, Citations, and the Role of Isra'iliyat
The story of Harut and Marut as found in Surah Al-Baqarah (2:102) has been a subject of scholarly debate, with differing opinions on their identity and the nature of their mission. Some scholars, such as Ibn Abbas and Imam Hassan al-Basri, interpreted them as human beings (kings), while others, including Ibn Kathir, Al-Qurtubi, and Al-Tabari, maintained the view that they were angels. This disagreement has led to a wide range of interpretations within classical tafsir literature. Additionally, the concept of Isra'iliyat (Jewish traditions) has also influenced some of the views expressed on this topic. Below is a detailed breakdown of the scholars' opinions, supported by references and citations.
1. Ibn Abbas’s Opinion: Harut and Marut as Human Kings
Ibn Abbas is one of the most frequently cited early Islamic commentators, and his views on Harut and Marut diverge from the mainstream understanding of them being angels. He is reported to have interpreted the Quranic verse in Surah Al-Baqarah (2:102) differently, suggesting that Harut and Marut were human kings sent to the people of Babylon.
In his interpretation of Surah Al-Baqarah (2:102), Ibn Abbas states:
"Harut and Marut were two kings who were sent by Allah to Babylon, and they taught people magic. They were not angels as commonly thought. They were human beings who had knowledge of magic, but they taught it as a trial, with the warning that whoever used it would fall into disbelief."
(Reported in Tafsir al-Tabari, Tafsir al-Qurtubi, Zad al-Masir by Ibn al-Jawzi)
Interpretation of "ما" (Ma) as "Not":
One of the key arguments used by Ibn Abbas in explaining the nature of Harut and Marut concerns the use of the Arabic word "ما" (ma) in the verse "وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ" ("They did not teach anyone unless they said, 'We are but a trial, so do not disbelieve'"). Ibn Abbas interprets "ما" not as "what" or "which" but as "not" (negation). Therefore, he interprets the verse to mean that they were not angels, but human kings who were sent as a trial. This is consistent with his broader view that the angels, unlike humans, would not commit sins or allow themselves to be part of such temptations as teaching magic.
Ibn Abbas’s interpretation of "ما" as negating the nature of angels is found in several works of tafsir, most notably:
Tafsir al-Tabari (Vol. 1, Page 501): "Ibn Abbas says that ‘ma’ in this context does not refer to the normal ‘what’, but rather ‘not’ as a negation of their angelic nature. This view was adopted by several of his students."
Tafsir al-Qurtubi (Vol. 2, Page 204): “Ibn Abbas’s interpretation of ‘ma’ here is unique and suggests that Harut and Marut were not angels but human beings sent by Allah to test the people.”
2. Imam Hassan al-Basri’s Opinion: Harut and Marut as Human Beings
Imam Hassan al-Basri, another renowned scholar of the early Islamic period, is often quoted for his views on Harut and Marut. His position echoes that of Ibn Abbas, claiming that the two figures were not angels but human kings or beings sent to Babylon.
Imam Hassan al-Basri explains:
"The story of Harut and Marut involves two humans who were tested by Allah with the knowledge of magic. They were not angels. They were taught to guide the people, but they too were tested by the knowledge of magic. They were sent to teach the people as a trial, but with the warning that the knowledge was dangerous and could lead to disbelief." (Quoted in Tafsir al-Tabari, Tafsir al-Qurtubi, and Tafsir al-Shanqiti)
Hassan al-Basri's view can be seen as part of his broader skepticism about divine interventions and miracles that seem to suggest any form of human-like sin in angels, which he felt would undermine the fundamental purity and obedience of angels.
Isra'iliyat Influence on Imam Hassan al-Basri:
Some scholars believe that Isra'iliyat—the Jewish traditions adopted into early Islamic thought—might have influenced Hassan al-Basri's opinion. Isra'iliyat refers to the traditions and stories from Jewish scriptures that were transmitted to early Muslim scholars by Jewish converts or those living in areas of Jewish influence, such as Medina. Some of the Jewish traditions associated with Harut and Marut align with the idea of two kings or fallen beings who taught magic, which might have influenced early Muslim scholars to interpret the Quranic account in a non-angelic way.
Isra'iliyat tales often depict figures like angels in more anthropomorphic ways, sometimes as humans or beings who struggle with temptation. This theme of human-like moral struggles is present in various Isra'iliyat stories, which might have influenced the interpretations of early scholars like Hassan al-Basri, who held that Harut and Marut were human figures rather than divine beings.
3. Ibn Kathir’s Opinion: Harut and Marut as Angels
Ibn Kathir, one of the most widely respected classical scholars of tafsir, affirms the traditional view that Harut and Marut were angels sent to test the people of Babylon. He emphasizes that the angels, unlike humans, do not sin, and their purpose was to teach the people magic with a clear warning of its dangers:
"Harut and Marut were two angels sent to Babylon as a test for the people. They were tasked with teaching magic but only after warning that it was a trial. Anyone who learned magic from them would have to bear the consequences, which could lead to disbelief. Their role was never to lead people astray, but rather to test the people of Babylon."
(Tafsir al-Qur’an al-‘Azim, Vol. 1, Page 248)
Ibn Kathir, drawing from traditional Hadith and tafsir sources, rejects the idea that Harut and Marut were human kings. His argument is rooted in the traditional understanding of angels as pure beings who do not engage in sinful actions, even though they were sent with a test.
4. Al-Qurtubi’s Opinion: Harut and Marut as Angels
Like Ibn Kathir, Al-Qurtubi upholds the view that Harut and Marut were angels. He also stresses the moral and theological implications of their role in teaching magic:
"Harut and Marut were angels who were sent by Allah to teach the people of Babylon magic as a trial. They were not to be followed or imitated. They made it clear that learning magic was forbidden, and it was only a test to distinguish those who would obey Allah from those who would go astray."
(Tafsir al-Qurtubi, Vol. 2, Page 200)
5. Al-Tabari’s Opinion: Dual Perspectives
Al-Tabari provides a balanced perspective by presenting both the angelic view and the human kings view. He notes the dominant opinion that Harut and Marut were angels but also acknowledges that some early scholars, including Ibn Abbas and Imam Hassan al-Basri, believed they were human beings. Al-Tabari, however, ultimately supports the majority view:
"The most accepted opinion is that Harut and Marut were angels. They were sent to teach magic as a test for the people of Babylon, but their role was never to lead people astray. There are reports, however, from Ibn Abbas and others that Harut and Marut were human kings. This view, however, is not widely accepted."
(Tafsir al-Tabari, Vol. 1, Page 510)
6. Ibn al-Jawzi’s Opinion: Influence of Isra'iliyat
Ibn al-Jawzi provides an interesting view on Harut and Marut, noting that the Isra'iliyat had likely played a role in the differing opinions:
"Some early scholars reported that Harut and Marut were human kings, a view that seems to stem from the Isra'iliyat traditions which depicted them in human form. However, this interpretation is not supported by the majority of scholars who maintain that they were angels sent to test humanity."
(Zad al-Masir, Vol. 3, Page 45)
Ibn al-Jawzi’s observation highlights the possible influence of Jewish traditions on early Islamic thought regarding the nature of Harut and Marut. These influences could have contributed to the variation in interpretations regarding their identity.
Conclusion:
The story of Harut and Marut presents a fascinating case of scholarly disagreement in Islamic exegesis. The majority view, as expressed by scholars like Ibn Kathir and Al-Qurtubi, holds that Harut and Marut were angels sent to teach magic as a trial for the people of Babylon. However, Ibn Abbas and Imam Hassan al-Basri offer alternative interpretations, suggesting that Harut and Marut were human kings.
The debate is influenced by various factors, including the theological purity of angels, the role of Isra'iliyat (Jewish traditions), and the interpretation of key terms in the Quranic verses. The differences in opinion showcase the diversity of Islamic thought and the complexity of interpreting ancient texts, particularly when these texts may have been influenced by external traditions.
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Now consolidate all these and explain them in Malay so that I can explain them in a Facebook comment.
Berikut adalah penjelasan mengenai Harut dan Marut dalam Surah Al-Baqarah (2:102) serta pandangan berbeza yang dikemukakan oleh para ulama terkenal. Penjelasan ini akan membantu anda memahami pelbagai pandangan yang ada mengenai identiti dan peranan mereka.
Pandangan Ibn Abbas: Harut dan Marut sebagai Raja Manusia
Ibn Abbas, seorang sahabat Nabi Muhammad SAW dan salah seorang mufassir (ahli tafsir) yang terkenal, mempunyai pandangan yang berbeza berbanding kebanyakan ulama lain. Menurut beliau, Harut dan Marut bukan malaikat, tetapi dua orang raja yang dihantar oleh Allah untuk menguji umat manusia di Babylon dengan ajaran sihir.
Ibn Abbas mengungkapkan dalam tafsirnya:
"Harut dan Marut adalah dua raja yang dihantar ke Babylon untuk mengajar sihir sebagai ujian bagi penduduk di sana. Mereka bukan malaikat. Mereka manusia yang mempunyai pengetahuan tentang sihir dan mengajarkannya sebagai ujian, dengan memberi amaran bahawa sesiapa yang mempelajarinya akan jatuh ke dalam kekufuran."
(Diriwayatkan dalam Tafsir al-Tabari, Tafsir al-Qurtubi)
Ibn Abbas juga menjelaskan bahawa perkataan "ma" dalam ayat tersebut bukan bermaksud "apa" tetapi menjadi penegasan negatif—iaitu bahawa mereka bukan malaikat, tetapi manusia yang dihantar oleh Allah.
Pandangan Imam Hassan al-Basri: Harut dan Marut sebagai Manusia
Imam Hassan al-Basri, seorang ulama terkemuka dari kalangan Tabi'in, juga mengemukakan pandangan serupa dengan Ibn Abbas, bahawa Harut dan Marut adalah manusia, bukan malaikat. Beliau percaya bahawa dua individu ini dihantar untuk mengajar sihir sebagai ujian kepada penduduk Babylon, tetapi mereka memberi amaran bahawa penggunaan sihir adalah haram dan boleh membawa kepada kekufuran.
Pandangan beliau dapat ditemui dalam tafsir-tafsir terkenal seperti Tafsir al-Tabari dan Tafsir al-Qurtubi yang menyebut:
"Harut dan Marut adalah dua individu manusia yang dihantar untuk mengajar sihir sebagai ujian. Mereka tidak mahu memimpin orang ke arah kesesatan, tetapi memberi amaran keras bahawa mempelajari sihir boleh membawa kepada kekufuran."
Imam Hassan al-Basri berpendapat bahawa malaikat tidak mungkin melakukan kesalahan seperti yang dilibatkan dalam ajaran sihir, dan oleh itu beliau lebih cenderung melihat Harut dan Marut sebagai manusia yang diuji dengan pengetahuan sihir.
Pengaruh Isra'iliyat dalam Pandangan Imam Hassan al-Basri
Isra'iliyat, yang merujuk kepada cerita-cerita dan tradisi Yahudi yang dimasukkan dalam sejarah awal Islam, kemungkinan turut mempengaruhi pandangan Hassan al-Basri dan sesetengah ulama lain. Beberapa cerita Isra'iliyat menggambarkan malaikat atau tokoh-tokoh suci dalam bentuk yang lebih manusiawi dan terdedah kepada ujian atau godaan. Ini mungkin memberi kesan kepada tafsiran bahawa Harut dan Marut adalah manusia, bukan malaikat.
Pandangan Ibn Kathir: Harut dan Marut sebagai Malaikat
Sebaliknya, Ibn Kathir, seorang ulama tafsir yang sangat terkenal, menguatkan pandangan tradisional bahawa Harut dan Marut adalah malaikat yang dihantar oleh Allah ke Babylon untuk mengajar sihir sebagai ujian. Ibn Kathir menyatakan bahawa malaikat tidak melakukan dosa, dan mereka hanya mengajar sihir dengan memberi amaran bahawa penggunaannya boleh membawa kepada kekufuran.
Ibn Kathir menjelaskan:
"Harut dan Marut adalah dua malaikat yang dihantar untuk mengajar sihir sebagai ujian. Mereka memberi amaran bahawa sihir adalah fitnah dan sesiapa yang menggunakannya akan menghadapi akibat kekufuran."
(Tafsir al-Qur’an al-‘Azim)
Ibn Kathir menekankan bahawa peranan Harut dan Marut adalah untuk memberi amaran kepada manusia tentang bahaya sihir dan memperingatkan mereka tentang akibat buruknya.
Pandangan Al-Qurtubi: Harut dan Marut sebagai Malaikat
Al-Qurtubi, seorang lagi mufassir terkenal, turut menyokong pandangan bahawa Harut dan Marut adalah malaikatyang dihantar untuk mengajar sihir sebagai ujian kepada umat manusia. Al-Qurtubi juga menekankan bahawa mereka tidak bertujuan untuk menyesatkan, tetapi untuk menguji keimanan penduduk Babylon dengan memberi amaran yang jelas tentang kesan buruk penggunaan sihir.
Al-Qurtubi menjelaskan:
"Harut dan Marut adalah malaikat yang dihantar oleh Allah untuk mengajar sihir sebagai ujian. Mereka memberi amaran bahawa sihir adalah fitnah dan sesiapa yang mempelajarinya akan menjadi kafir."
(Tafsir al-Qurtubi)
Pandangan Al-Tabari: Dua Pandangan Berbeza
Al-Tabari, dalam tafsirnya, menyampaikan kedua-dua pandangan ini—yakni malaikat dan manusia. Beliau menyatakan bahawa pandangan yang diterima oleh kebanyakan ulama adalah bahawa Harut dan Marut adalah malaikat, tetapi beliau juga mengakui bahawa sesetengah ulama seperti Ibn Abbas dan Imam Hassan al-Basriberpendapat bahawa mereka adalah raja-raja manusia yang dihantar ke Babylon.
Al-Tabari berkata:
"Pandangan yang diterima ramai adalah bahawa Harut dan Marut adalah malaikat, tetapi ada pendapat dari Ibn Abbas dan beberapa ulama lain yang mengatakan bahawa mereka adalah raja-raja manusia yang dihantar sebagai ujian."
(Tafsir al-Tabari)
Kesimpulan:
Harut dan Marut adalah salah satu kisah yang banyak menimbulkan perbezaan pendapat dalam tafsir. Sebahagian besar ulama, seperti Ibn Kathir dan Al-Qurtubi, berpendapat bahawa mereka adalah malaikat yang dihantar untuk menguji umat manusia dengan ajaran sihir. Manakala Ibn Abbas dan Imam Hassan al-Basri berpendapat bahawa mereka adalah dua raja manusia yang dihantar untuk mengajar sihir sebagai ujian.
Perbezaan ini mungkin dipengaruhi oleh faktor seperti pemahaman tentang malaikat yang tidak mungkin melakukan kesalahan (seperti yang diandaikan dalam ajaran sihir), serta pengaruh Isra'iliyat yang membawa tradisi cerita-cerita Yahudi yang menggambarkan tokoh-tokoh rohani sebagai manusia.
Semoga penjelasan ini membantu anda memahami pelbagai pandangan yang ada mengenai Harut dan Marut dan memberikan gambaran yang lebih jelas tentang topik ini!
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After adding 1st perplexity response:
The narrative of Harut and Marut, as mentioned in Surah Al-Baqarah (2:102), has generated a great deal of theological discourse and different interpretations within Islamic scholarship. This story, which associates them with the teaching of magic (sorcery) in Babylon, has led to varying explanations among classical and contemporary scholars. Below is a detailed breakdown of the different views on this topic, with references to specific scholarly opinions and the historical context in which these views developed.
Quranic Account of Harut and Marut
The primary Quranic reference to Harut and Marut is in Surah Al-Baqarah (2:102):
"And they followed what the devils had recited during the reign of Solomon. And it was not Solomon who disbelieved, but the devils who disbelieved, teaching people magic and what was revealed to the two angels at Babylon, Harut and Marut. But neither of the two angels taught anyone without saying, 'We are only a trial, so do not disbelieve.' And [yet] they learned from them that by which they caused separation between a man and his wife. But they did not harm anyone through it except by permission of Allah." (Quran 2:102)
This account states that Harut and Marut were angels sent to teach magic as a trial for the people, with the clear warning that using the knowledge of magic could lead to disbelief. The key details are:
- Teaching magic as a test for the people of Babylon.
- Warning that they are a trial from Allah, urging people not to disbelieve.
- Magic included knowledge that could cause marital discord (separating spouses), but they could not harm anyone without Allah’s permission.
Traditional Narrative: The Fall and Punishment
In the traditional narrative, there is a dramatic story behind Harut and Marut's punishment:
The Fall: Harut and Marut, according to this narrative, were sent to Earth after angels criticized human wickedness. The angels were challenged by God to prove their loyalty and understanding of human weaknesses. On Earth, they encountered a beautiful woman named Zohra (possibly Venus) who tempted them with three things: idolatry, alcohol, and intimacy. They succumbed to these temptations after consuming alcohol, which led to their committing several sins, including murder.
The Punishment: After their transgressions, Harut and Marut were given the choice of facing their punishment either on Earth or in Hell. They chose the punishment on Earth and were condemned to hang upside down in a well in Babylonia until the Day of Judgment.
Scholarly Interpretations
Scholars have diverged widely in their interpretations of Harut and Marut, especially regarding whether they were angels or humans. Below are some of the main views:
1. Imam Tabari’s View: Harut and Marut as Human Kings
Imam al-Tabari, one of the earliest and most influential scholars of tafsir, provided a detailed account of Harut and Marut but did not support the view that they were sinning angels. Instead, he interpreted them as ordinary human beings, likely kings, who taught people magic in Babylon. This view was more in line with certain interpretations that saw the two as human figures rather than divine beings who would never sin.
Al-Tabari’s opinion: Harut and Marut were human rulers who taught magic, with the understanding that they were a trial for the people, rather than being part of any angelic fall.
Citations: Al-Tabari’s tafsir is known for highlighting the humanity of Harut and Marut and their role in teaching magic in a test-like scenario rather than an act of divine rebellion.
2. Imam Syed Qutb: Harut and Marut as Angels
In contrast, Syed Qutb, a prominent 20th-century Islamic thinker, maintained the more traditional view that Harut and Marut were angels sent by Allah as a test for the people of Babylon. He asserted that they did not sin but were sent to teach magic in a controlled manner, with the clear warning that it was a trial and could lead to disbelief. This aligns with the majority of classical Islamic views that angels, as divine beings, do not sin.
- Qutb’s opinion: Harut and Marut were angels, and their role was to test humanity, without falling into sin themselves.
3. Ibn Abbas: Harut and Marut as Human Kings
One of the most well-known and controversial interpretations comes from Ibn Abbas, a close companion of the Prophet Muhammad SAW. He suggested that Harut and Marut were not angels but two kings sent to teach magic to the people of Babylon. Ibn Abbas's argument was based on a linguistic interpretation of the Quranic text, specifically the use of the word "malikayn" (two kings) rather than "malakayn" (two angels). According to him, this subtle difference in the Arabic wording indicated that the two figures were human kings rather than celestial beings.
- Ibn Abbas’s view: Harut and Marut were two kings, and not angels. He interpreted the Quranic verse to mean that they were part of a divine trial to teach magic, but their human nature allowed for errors, unlike angels who are considered incapable of sin.
4. Ibn Kathir and Al-Qurtubi: Harut and Marut as Angels
Both Ibn Kathir and Al-Qurtubi, two of the most respected classical scholars, upheld the traditional interpretation that Harut and Marut were angels. They argued that angels, though they were sent to teach magic as a trial for the people of Babylon, did not commit sins. Their mission was simply to test the people, with a warning that they would face punishment if they engaged in using magic.
Ibn Kathir’s view: Harut and Marut were angels, sent by Allah to teach magic as a test, but they themselves did not engage in sin.
Al-Qurtubi’s view: Similarly, Al-Qurtubi also adhered to the belief that Harut and Marut were angels, and their role was to act as a trial for the people without sinning themselves.
5. Influence of Isra'iliyat (Jewish Traditions)
Isra'iliyat, the Jewish traditions adopted into early Islamic thought, has been cited as influencing some of the views on Harut and Marut. The story of fallen angels and their interaction with humanity, as seen in the legends of Shemḥazaī, ʿUzza, and ʿAzaʾel in Jewish lore, shares similarities with the story of Harut and Marut. Some scholars, such as Ibn Abbas and Imam Hassan al-Basri, may have been influenced by these Jewish tales, which often depicted angels in human-like forms or involved them in human-like struggles and temptations.
Alternative Readings and Theological Implications
The interpretation of "malikayn" versus "malakayn" is a key point of contention. The argument made by Ibn Abbasand others who suggest that Harut and Marut were kings helps resolve the theological dilemma of angels committing sins, which most Islamic scholars reject as impossible for celestial beings. By interpreting them as human kings, they avoid the conflict of angels sinning, which would go against the concept of angels’ divine purity and obedience.
Conclusion
In conclusion, the story of Harut and Marut presents a fascinating theological debate in Islamic scholarship:
- Traditional view (Ibn Kathir, Al-Qurtubi, Syed Qutb): Harut and Marut were angels, sent to teach magic as a test.
- Alternative view (Ibn Abbas, Imam Hassan al-Basri): Harut and Marut were human kings, sent as a trial, and their actions were not sinful.
- The influence of Isra'iliyat is also evident in some interpretations, with Jewish traditions possibly shaping the narrative.
These differing views reflect the diversity of interpretations within Islamic thought and highlight the complexity of understanding religious texts that intersect with external cultural influences.
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Incorporate the added info into the response suitable to be posted as a Facebook comment.
Berikut adalah penjelasan mengenai Harut dan Marut yang disebutkan dalam Surah Al-Baqarah (2:102), yang telah menimbulkan banyak perbincangan dan tafsiran di kalangan ulama Islam. Berikut adalah beberapa pandangan utama mengenai mereka:
1. Kisah dalam Al-Quran
Dalam Surah Al-Baqarah (2:102), Harut dan Marut digambarkan sebagai dua makhluk yang mengajarkan sihir di Babylon sebagai ujian bagi umat manusia. Mereka memberi amaran kepada orang yang mempelajari sihir bahawa ini adalah fitnah dan boleh membawa kepada kekufuran. Walau bagaimanapun, mereka tidak dapat membahayakan sesiapa tanpa izin Allah.
2. Pandangan Ulama
a. Pandangan Imam al-Tabari: Harut dan Marut sebagai Raja Manusia
Imam al-Tabari berpandangan bahawa Harut dan Marut bukan malaikat, tetapi raja-raja manusia yang dihantar untuk mengajar sihir. Ini memberi penjelasan yang lebih sesuai dengan konsep bahawa manusia boleh berdosa, berbanding malaikat yang dianggap tidak akan melakukan kesalahan.
b. Pandangan Imam Syed Qutb: Harut dan Marut sebagai Malaikat
Imam Syed Qutb, seorang pemikir moden, menegaskan bahawa Harut dan Marut adalah malaikat yang dihantar oleh Allah untuk menguji manusia, tanpa melakukan dosa. Mereka mengajarkan sihir sebagai ujian, tetapi peranan mereka adalah untuk memperingatkan umat manusia bahawa penggunaan sihir boleh membawa kepada kebinasaan.
c. Pandangan Ibn Abbas: Harut dan Marut sebagai Raja
Ibn Abbas, salah seorang sahabat Nabi Muhammad SAW, memberi tafsiran berbeza. Beliau menyatakan bahawa Harut dan Marut adalah dua raja manusia, bukan malaikat. Perbezaan ini terletak pada penggunaan perkataan "malikayn" (dua raja) dalam ayat tersebut, berbanding "malakayn" (dua malaikat), yang menunjukkan mereka adalah raja-raja yang dihantar untuk mengajar sihir sebagai ujian.
d. Pandangan Ibn Kathir dan Al-Qurtubi: Harut dan Marut sebagai Malaikat
Ibn Kathir dan Al-Qurtubi, dua ulama tafsir terkenal, menegaskan bahawa Harut dan Marut adalah malaikat yang dihantar oleh Allah untuk mengajar sihir sebagai ujian. Mereka menegaskan bahawa malaikat tidak melakukan dosa, dan peranan mereka adalah untuk menguji umat manusia.
e. Pengaruh Isra'iliyat
Isra'iliyat (tradisi Yahudi) juga memainkan peranan dalam tafsiran ini. Beberapa cerita dalam tradisi Yahudi, seperti kisah malaikat yang jatuh ke bumi atau terlibat dalam godaan manusia, mungkin memberi inspirasi kepada sesetengah ulama seperti Ibn Abbas dan Imam Hassan al-Basri, yang menggambarkan Harut dan Marut sebagai manusia, bukannya malaikat.
3. Perbezaan Pandangan dan Implikasi Teologikal
Perbezaan utama dalam pandangan ini terletak pada kemungkinan malaikat melakukan dosa. Pandangan yang menyatakan Harut dan Marut sebagai raja-raja manusia (seperti yang dikemukakan oleh Ibn Abbas) mengelakkan konflik ini, kerana manusia boleh melakukan kesalahan, berbeza dengan malaikat yang diyakini tidak akan berdosa.
Kesimpulan
Cerita mengenai Harut dan Marut memperlihatkan kepelbagaian tafsiran dalam kalangan ulama:
- Pandangan tradisional: Harut dan Marut adalah malaikat yang dihantar untuk menguji umat manusia dengan sihir.
- Pandangan alternatif: Harut dan Marut adalah raja-raja manusia yang mengajar sihir sebagai ujian, yang mengelakkan konflik teologikal mengenai malaikat yang tidak boleh berdosa.
- Pengaruh Isra'iliyat: Beberapa tafsiran mungkin dipengaruhi oleh tradisi Yahudi yang menggambarkan malaikat dengan sifat manusiawi.
Ini menunjukkan keberagaman pemikiran dalam tafsiran teks agama dan bagaimana sejarah dan budaya luar boleh mempengaruhi pemahaman terhadap cerita-cerita dalam Al-Quran.
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Can that fit into a Facebook comment? Make it more casual and humanlike.
Here's a more casual and concise version that would fit well as a Facebook comment:
Harut dan Marut yang disebut dalam Surah Al-Baqarah (2:102) memang menjadi topik yang menarik dalam perbincangan ulama. Dalam ayat itu, mereka digambarkan sebagai dua makhluk yang mengajar sihir di Babylon sebagai ujian untuk manusia, dengan peringatan supaya jangan terjebak dalam kekufuran. Tapi, tafsiran tentang siapa sebenarnya Harut dan Marut berbeza-beza di kalangan ulama.
Imam al-Tabari berpendapat bahawa Harut dan Marut bukan malaikat, tetapi raja-raja manusia yang dihantar untuk mengajar sihir. Ini mengelakkan persoalan tentang malaikat yang berdosa.
Imam Syed Qutb pula berpegang pada pandangan tradisional bahawa mereka adalah malaikat, dihantar oleh Allah untuk menguji manusia, tanpa melakukan sebarang dosa.
Ibn Abbas, seorang sahabat Nabi, lebih terkenal dengan pendapatnya yang menyatakan bahawa Harut dan Marut adalah dua raja. Ini berdasarkan penggunaan perkataan "malikayn" (dua raja) dalam ayat itu, bukan "malakayn" (dua malaikat).
Ibn Kathir dan Al-Qurtubi, dua ulama tafsiran besar, juga mengatakan bahawa mereka adalah malaikat, dengan tujuan menguji umat manusia.
Ada juga pengaruh Isra'iliyat (tradisi Yahudi), yang mungkin mempengaruhi sesetengah tafsiran. Kisah malaikat yang jatuh atau terlibat dalam godaan manusia dalam tradisi Yahudi mungkin memberi inspirasi kepada pandangan yang melihat mereka sebagai manusia.
Jadi, pandangan berbeza ini menunjukkan bagaimana pelbagai tafsiran wujud dalam Islam, terutama mengenai sama ada Harut dan Marut itu malaikat atau manusia. Menarik kan, bagaimana cerita ini berkembang di kalangan ulama?
This version keeps it casual and easy to understand while still touching on the main points of the discussion.
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Provide the importance of learning the nature of this Harut Marut story from the perspective of scholars, especially Malaysian muftis. I believe what should be emphasized is the teachings, the moral of the story rather than the nature and the sorcery and supernatural aspect of the revelation.
The story of Harut and Marut is often a topic of intense theological debate, especially when it comes to interpreting their nature and the lessons we can draw from it. For scholars, particularly Malaysian muftis, the focus is often less about the supernatural aspects, like sorcery or magic, and more about the moral and ethical lessons the story offers. Here’s why learning the nature of this story from a scholarly perspective is so important:
1. Emphasizing the Moral Lessons
The most critical aspect of the Harut and Marut story is the test that Allah imposed on the people. The Quran clearly tells us that the angels warned the people that they were a trial and that using the knowledge of magic could lead to kekufuran (disbelief). This teaches us that knowledge—whether it is about magic or anything else—can be a double-edged sword. It emphasizes the importance of using knowledge responsibly and understanding its potential dangers.
From a moral perspective, the story shows how even something as dangerous as sorcery was used as a test to separate those who would fall into temptation and those who would stay true to their faith. The key takeaway isn’t the magic itself, but rather the choices we make and the consequences of those choices.
2. Avoiding the Danger of Superficial Interpretations
In modern times, there's a tendency to focus on the supernatural elements of the story—magic, sorcery, and the potential to harm others. While these aspects are indeed part of the narrative, focusing too much on them can overshadow the more important lessons that scholars emphasize. For Malaysian muftis, the goal is to make sure the community understands that Islam’s teachings are not about dabbling in the mystical or the supernatural, but about using knowledge for good, following Allah’s guidance, and avoiding shirk (associating partners with Allah).
In this context, Malaysian scholars may want to remind the public that magic or sorcery should not be glamorized or misunderstood as something to be explored or experimented with. The real moral lesson is about the danger of being led astray by harmful knowledge.
3. The Importance of Staying True to Faith
The story also serves as a reminder of the importance of faith and the need to avoid being deceived by things that seem appealing but are spiritually dangerous. For scholars, this is a chance to warn against distractions that lead people away from their iman (faith), whether those distractions come in the form of materialism, harmful knowledge, or temptations of worldly desires, just like Harut and Marut faced.
4. The Role of Trials in Islam
This story is an important lesson in the concept of trials and tests in Islam. Allah, in His wisdom, often tests His servants to see whether they will remain steadfast in their faith. The Harut and Marut story teaches that trials are not necessarily evil, but they serve as a way for believers to prove their loyalty and obedience to Allah. The key question for every Muslim is whether they will choose the right path when faced with temptation, as Harut and Marut were.
5. Learning from Mistakes and Repentance
Although Harut and Marut’s actions are often portrayed as wrong (in some interpretations, they fall into sin), the story also teaches that mistakes can happen, but repentance is always a way back to Allah. This aspect could be especially emphasized by muftis in Malaysia, especially in light of societal pressures and the challenges young people face in maintaining their faith. If angels, or even kings in other interpretations, could make mistakes, it serves as a reminder that all humans are fallible and must always seek forgiveness from Allah.
6. Teaching Critical Thinking and Responsibility
Finally, this story can encourage Muslims to engage in critical thinking about the information they come across. Not all knowledge is beneficial, and just because something is available or intriguing (like magic) doesn’t mean it’s permissible or healthy to pursue. Scholars can use this as an opportunity to stress the importance of using knowledge for the benefit of society—to serve Allah, not to harm others or mislead people.
Conclusion: A Teaching Opportunity
In short, the story of Harut and Marut should be viewed as a teaching opportunity, focusing not on the magical aspects but on the moral and ethical lessons about faith, responsibility, temptation, and the importance of using knowledgefor good. For Malaysian muftis, this is a chance to reorient the community away from the fascination with the supernatural and towards a deeper understanding of Islamic values—values that help us live with integrity and wisdom in an increasingly complex world.
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Explain the latest in Malay, in casual style
isah Harut dan Marut dalam Surah Al-Baqarah (2:102) memang menarik untuk dibincangkan, tapi apa yang penting sebenarnya bukanlah tentang sihir atau perkara ghaib yang ada dalam cerita ini. Banyak ulama, termasuk mufti Malaysia, lebih menekankan pada ajaran dan pengajaran moral yang boleh kita ambil daripada cerita ini, bukan pada unsur supernatural atau sihir itu sendiri.
1. Moral Utama: Ujian dan Pilihan
Cerita Harut dan Marut memberi kita pengajaran tentang bagaimana pengetahuan yang kita miliki boleh membawa kepada kebaikan atau keburukan, bergantung kepada cara kita menggunakannya. Dalam kisah ini, sihir yang diajarkan adalah ujian, dan Allah memberi amaran supaya kita tidak terjebak ke dalam kekufuran akibat pengetahuan yang disalahgunakan. Moralnya? Gunakan ilmu dengan bijak, jangan sampai menjerumuskan diri ke dalam kebinasaan.
2. Jangan Terlalu Fokus pada Sihir atau Magik
Kadang-kadang kita terlalu terfokus pada elemen supernatural seperti sihir, yang memang ada dalam cerita ini. Tapi sebenarnya, itu bukan perkara utama dalam pengajaran Al-Quran. Ulama lebih cenderung untuk mengingatkan kita bahawa kisah ini mengajarkan kita bahaya godaan dan ujian, bukan untuk menjadi terpesona dengan sihir. Jadi, fokusnya adalah pada pilihan yang kita buat dan akibatnya, bukan pada sihir itu sendiri.
3. Pentingnya Menjaga Iman
Cerita ini juga mengingatkan kita tentang ujian iman. Allah sering menguji umat-Nya dengan pelbagai cara, dan Harut serta Marut adalah contoh bagaimana pengetahuan (sihir) itu boleh jadi ujian bagi manusia. Yang penting adalah bagaimana kita berpegang teguh pada iman dan tidak terpedaya dengan godaan yang boleh merosakkan kita.
4. Belajar Dari Kesilapan dan Taubat
Walaupun dalam beberapa tafsiran, Harut dan Marut dianggap melakukan kesalahan, cerita ini juga mengingatkan kita bahawa setiap orang boleh buat kesilapan. Namun, yang lebih penting adalah taubat. Ini menunjukkan bahawa Allah itu Maha Pengampun, dan kita semua diberi peluang untuk kembali ke jalan yang benar jika kita bertaubat dengan ikhlas.
5. Pemikiran Kritis dan Tanggungjawab
Kisah ini juga mengajar kita untuk berfikir secara kritis mengenai segala pengetahuan yang kita terima. Tidak semua ilmu itu baik atau membawa manfaat. Apa yang lebih penting adalah kita menggunakan ilmu dengan bertanggungjawab dan untuk tujuan yang baik, bukan untuk menyesatkan orang atau merosakkan kehidupan orang lain.
Kesimpulan
Jadi, kisah Harut dan Marut lebih tentang ajaran hidup—bagaimana kita memilih jalan yang benar ketika menghadapi ujian. Ia mengingatkan kita supaya tidak terperangkap dengan godaan duniawi dan tetap menjaga iman dan keikhlasan. Untuk mufti dan ulama Malaysia, ini adalah peluang untuk mengingatkan masyarakat bahawa Islam bukan tentang sihir atau perkara ghaib, tetapi tentang nilai moral, tanggungjawab, dan keimanan yang kuat.
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