Welcome ~Lucy's~ to the Truth: February 2014

Freemasonry, Black Magic, Jinn and Masjid Al Aqsa
Excerpts from Lives of the Prophets by Imam Anwar al-Awlaki. This short video talks about the history of Masjid Al-Aqsa, Prophet Sulayman (AS), black magic, the Jews of Babylon, Freemasonry and the Jinn.

"Why they are digging under Al-Aqsa Masjid"?

The Temple Mount Faithful, an extremist fanatical group, is dedicated to the demolition of Aqsa Mosque and the Dome of the Rock. The Temple Mount Institute, another extremist Jewish society, had prepared detailed plans for the rebuilding of the so-called Solomon Temple on the rubble of Al-Aqsa. It has a large prototype of the temple, special clothes for its rabbis, special places for sacrificial offerings, incense chalice, copper vessels for meal offerings, silver vessel for wine libation and other offering implements.

Freemasonry has always planned to gain control of the Temple Mount so they can rebuild Solomon's Temple. As soon as they rebuild this Temple, their Masonic Christ will appear on the earth, claiming to be the Jewish Messiah for whom Israel has long been awaiting. This "Christ" will be the Biblical Antichrist.

Albert Mackey, a 33rd Degree Freemason, called Solomon's Temple as the most cherished of all symbols. Even Freemason occultist Edward Waite mentioned that: "... in the High Grades [of Masonry] we hear of a secret intention to build yet another temple at Jerusalem." [Author, Edward Waite, p. 486-7, "A New Encyclopedia of Freemasonry and of Cognate Instituted Mysteries: The Rites, Literature and History", Volume II, reprinted in 1970 by Weathervane Books].

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Part 3 of 3

The Truth About Harut and Marut - Part 1 (English)

The Truth About Harut and Marut - Part 2 (English)

Islamic Angels and Jinns Voodoo

Source from: Islam Monitor

(A note of caution: The contents of this article might offend some readers)

Belief in the Islamic angels and jinns are the two most important ingredients of Islamic faith system. Verse 2:285 of the Qur'an says Muslims must believe in Allah, His angels, and His Books. Verse 2:3–4 commands the believers to believe in the unseen, meaning, perhaps, the jinns.
If any Muslim rejects the idea of the existence of angels and jinns, he loses his Islamic faith. In verse 4:47, Allah has reserved stiff penalty for such disobedience. Ibn Kathir interprets the penalty of Allah (in 4:47) in this manner:

…effacing means turning them blind; turn their faces backward means put their faces on their backs and make them walk backwards; curse them means to turn them into animals.

Because of such seriousness of Allah, it is important to understand Islamic angels and jinns.

Let us start with the Islamic angels.

Islamic Angels

Just as the Qur'an has a Sura exclusively for the jinns (Sura 72), it also contains a Sura named Malaika (the angels, Sura 35) exclusively dedicated to Islamic angels. Allah has also named this Sura as Fatir (The creator).

The very first verse (35:1) of this Sura says that Allah has appointed angels as messengers (that is, as couriers) of His dicta. In other words, Allah has angels who deliver His errands to His human messenger (such as Muhammad). The modality of Allah’s communication can be described in this manner:

Allah -> angel -> human -> messenger -> laity

In this verse, Allah even confirms that his angles have wings—two or three or four. It is not clear how an angle could have three wings. To avoid embarrassment, eminent tafsir writer, such as ibn Kathir, assumes it must be pairs. That is, an angel may have up to eight wings in total.

However, Allah’s mind is not that easy to understand, for, in Sahih Bukhari (4.54.455) we read that Muhammad saw Gabriel (Allah’s archangel) with 600 wings. Perhaps, this means 300 pairs.

Interestingly, Allah contradicts Himself. Here is the proof: verses 12:109, 21:7–8, 25:20–21 say Allah sends only men as messengers; verse 27:82 says Allah sends a beast as a messenger.
In verse 35:10 Allah says:

35:10 Whosoever desires honour, power and glory then to Allâh belong (sic)all honour, power and glory [and one can get honour, power and glory only by obeying and worshipping Allâh (Alone)]. To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds), but those who plot evils, theirs will be severe torment. And the plotting of such will perish. (Tr. Hilali and Khan)

Ibn Kathir uses this verse to explain the modus operandi of an Islamic angel. He writes:

When the Muslim servant says, `Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,' an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said to them, until he brings them before Allah, may He be glorified. Those who remember Allah and glorify Allah by saying, `Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them.

The Prominent Angels of Allah

Here is partial list of prominent Islamic archangels and their duties:

Azazil (also known as Azrail): he is the angel of death. Believers shudder whenever Azrail is mentioned.

Gabriel: he is the most famous courier of Allah. He brought all the messages of Allah to Muhammad. He is also known as Ruhul Quddus or the soul of Allah. Carrying the seed of Allah in his body (presumably in his testicles), Gabriel appeared in the form of a complete man, to Mary, and impregnated her with Allah’s seed (see 3:49, 16:102. 19:17).

Munkar and Nakir: they are the angels of graves. They punish the non Muslims in their graves, but reward the Muslims, who, when they were alive, had demonstrated their ardent love for Muhammad.

Michael: he is a military officer, as well as a helping hand for Gabriel. He and Gabriel helped Muhammad to win the Badr and Hunain battles.

Harut and Marut: they are the angels of magic and sorcery. Jalalyn writes that Harut and Marut, the two angels of Babel, warned people of the danger of learning sorcery from the devils as well as from them. Harut and Marut were sorcerers who used to teach people magic. It is also said that they were two angels who had been sent to teach [sorcery] to people as a trial from Allah (see 2:102).

Israfil: he blows the horn/trumpet to announce the onset of the Islamic resurrection days.

The famous Night Journey (Muhammad guided by angels)

The angel of death has several assistants. In verse 6:61 Allah mentions that when the time of death approaches to someone, He immediately sends His messenger (angel of death) to take his life. Ibn Kathir further explains the act of the angel of death (Azazil or Azrail) in this manner:

God sends guardian angels to look over humans; the Angel of Death has angels who pull the soul from its body and when it reaches the throat, the Angel of Death captures it. They guard the soul of the dead person and take it to wherever Allah wills, to Illiyyin if he was among the righteous and to Sijjin if he was among the wicked.

Allah repeats this situation in 32:11 when He says that the angel of death (it is Azrail—ibn Kathir) takes out the soul of a person; then the angel takes the soul to Allah. Ibn Kathir writes that the angel of death’s helpers draw out the soul from the rest of the body until it reaches the throat, then the angel of death takes it.

The taking of unbelievers’ lives is ghoulish. In verse 8:50–51 Allah describes how Islamic angels of death end the lives of non Muslims. When the angels take the lives of unbelievers, they smack the unbelievers on their backs and faces, and the unbelievers taste the blazing fire. This is because of the unbeliever’s own actions. On the context of this verse, ibn Kathir explains:

During the Badr fight, when the idolaters faced the Muslims, the Muslims smote the idolaters’ faces with swords; when the idolaters took to flight the angels smote the idolaters’ rear ends. However, these verses are in generally applicable for all unbelievers. Soul is a physical part of the body. When the angels stretch out their hands to take out the soul from an unbeliever’s body, the soul gets scattered around the body, but the angels retrieve it just like a needle is retrieved from wet wool. In this case the veins and the nerves will still be attached to the soul.

Ibn Kathir further explains this abnormal situation in connection with 47:27 when Allah says that the angels will smite the faces of the hypocrites. Thus, ibn Kathir continues:

That is, how their situation will be when the angels come to take their lives, and their souls cling to their bodies, causing the angels to extract them by force, harshness, and beating.
For meting out such savage torment to the non Muslims, Allah is grateful to His angels, whom He Himself had created from light. Allah expresses His gratitude to His own creations in verse 79:1. In this verse, Allah swears by the angels who tear out by force the souls of sinners (unbelievers).

Besides extracting soul (similar to surgery on heart, or kidney, or lung) from every human, Allah has appointed an angel to protect it. In verse 86:4 we read that every soul has a protector over it (i.e., every human being is watched by an angel).

In 13:11 Allah says that He has appointed guards (angels) in front and behind for each person. Besides, there is one angel on the left, and one angel on the right. This implies that Allah has employed five angels to each human being. Thus, currently, considering the world population to be six billion, there should be around thirty billion angels right here on earth. This is a mind boggling figure, to say the least. We, humans, are literally swimming in an ocean of Islamic angels. Allah did not mention about the number of angels protecting other species, such as, animals, insects, cattle, birds, and fishes. If we were to consider theses creatures, the number of angels surrounding this little planet is truly astounding. On verse 13:11 Ibn Kathir writes:

These two angels watch and record our deeds; the angel on the right records good deeds, the angel on the left records bad deeds. There are also two angels, one in front and one on the back, all together four angels for every individual; they work by shift, four work during the day and other four take turn at night.

Ibn Kathir’s mathematics does not seem to be accurate; perhaps he forgot to add the angel who protects the soul. If we now consider two shifts of work schedule for each group of angles, there are ten angles guarding one person, or sixty billion angles in total.
Curiously, the Qur'an contradicts itself when it records in verses 2:107, 9:116, 17:111, 29:22, 32:4 and 42:28 that Allah himself is the only protector of a human being (animals included, I guess). To confuse us further, Allah says in verse 5:55 that His messengers are our only protectors.

The angels are more well informed (read educated, Islamically) than Allah. In verse 4:166 Allah says that the angles certify Allah’s possession of knowledge. Then Allah attests that Muhammad’s knowledge is from Allah.

Islamic Angels are Males

Allah’s bias towards male extends even to His angels. Allah says in verse 6:9 that had He sent an angel to Muhammad, it would surely have been a man angel. On Allah’s gender apartheid, ibn Kathir says that this is because they will not be able to look at the angel due to light. Jalalyn says that since no human being is capable of seeing an angel, Allah sends an angel in the form of an earthly man.

Finally, here is a summary of Islamic angels, as we find in various sources of Islam.

Moses slapped the angel of death on its eyes...(Sahih Bukhari, 4.55.619)

Muhammad saw Gabriel in a cloud… (Sahih Bukhari, 4.54.454)

Angel of the mountain requested Muhammad to order anything…(Sahih Bukhari, 4.54.454)

Prophet Abraham saw that the complexion of the angel of death is dark, having rough straight hair, smelly, covered with black dress, flames of fire coming out of his mouth, and nostrils in streams…. (Ghazali, 4.388)

When a man recites the Qur’an an angel kisses his forehead…(Ghazali, 1.211)

Angels spread their wings out of cheer for the seeker of knowledge… (Ghazali,1.23)

The angel takes the form of a man when it speaks with Muhammad…(Lings. p.45)

Muhammad conversed with angels—that was why he did not eat raw garlic and onions…(Lings, p.168)

Munkar and Nakir are the two black angels of grave… (Walker, p.341)

When a man tells lies, he produces bad odor, so much so, the angels move miles from him…(Sunaan Tirmidhi, 1248)

Angels record attendances of Friday prayer…(Sunaan Nasai, 2.1388, 1389, 1390)

Islamic Jinns

The Qur'an says Allah created the mankind and jinns to worship Him (51:56).
As usual, the Qur'an has contradictory statements on Allah’s purpose/s for the creation of men and jinns. For example:

Verse 35:15 says men need Allah but Allah does not need them, whereas in the above (51:56) verse Allah says He needs men and jinns to worship Him. To confuse further, Allah says in verse 7:79 that He created many men and jinns destined for hell. These humans and jinns are worse than cattle. Ibn Kathir provides the reason. He writes:

…some jinns disobey God. They are deaf dumb and blind. Allah knew about the disobedience of these jinns and wrote it in a book fifty thousand years before He created the heavens and the earth.

Why are some men and Islamic jinns worse than cattle, even though Allah created them? The eminent tafsir writer Jalalyn provides the answer. He says:

Because [at least] they [cattle] seek what is beneficial to them and stay away from what is harmful to them: these individuals, on the other hand, are proceeding towards the Fire, out of [sheer] obstinacy.

Allah places great significance on the influence and activities of Islamic jinns. He has named an entire Sura (Sura 72) in the Qur'an as The Jinn.

This is a late Meccan Sura Allah revealed this Sura on Muhammad's return journey from Taif. Muhammad went to Taif to seek help from the Quraysh. Reportedly, the Quraysh ridiculed him, and their children pelted stones at him. Gabriel wanted to help Muhammad to destroy the Quraysh city, but Muhammad declined Gabriel’s help.

Dejected, frustrated, and angry, Muhammad went solo to a recluse, and, at night recited the Qur'an. A few jinns listened to Muhammad’s recitation of the Qur'an. Jalalyn writes that the jinns were from the city of Nasibin. According to ibn Abbas Gabriel informed Muhammad that nine jinns of Nusaybin, near Yemen, listened to the recitation of the Qur'an, converted to Islam, and hastened to tell their companion about their discovery of Islam.

Islamic Classification of Jinns

Verse 72:6–7 says that many human beings sought power through jinns but the jinns brought adversity to them. Those who sought the power of jinns, and the non Muslim jinns themselves did not believe in the resurrection day. On the tafsir of these two verses ibn Abbas writes that there are three kinds of jinns. They are:

Jinns who fly in the air

Jinns who ascend and descend wherever they wish

Jinns who resemble dogs and snakes (these are non Muslim jinns)

According to Ghazali (p.3.43) there are four types of jinns. They are:

Serpents

Scorpions

Worms

Jinns roaming the sky like air

Ibn Abbas further compares the power seekers of jinns and the non Muslim jinns to the unbelievers of Mecca.

Mecca - Stoning of the jinn

This means there are Muslim jinns and non Muslim jinns, even today.
In verses 72:8–10 Allah says that the jinns attempt to eavesdrop on the conversation of Allah with His companions (that is, His angels, messengers, and prophets), but Allah chases the jinns out by hitting them with meteorites.

This means meteorites are Allah’s projectiles to annihilate the disobedient or non Muslim jinns. Whenever we look at the star studded sky, and observe a meteorite, we can be certain that Allah is punishing the infidel jinns, even today.

In verse 72:11 Allah says that some jinns are righteous, some are not. Ibn Abbas writes that the jinns are divided into various religious sects—some are Christians, some are Jews.

This means: besides Muslim, Christian and Jewish jinns; there are Shia jinns, Sunni jeans, Hanafi jinns, Shafii jinns, Hanbal jinns , Maliki jinns, Kadiani jinns, Jaffri jinns, Aga Khani jinns, Khoja jinns, Sufi jinns, al Qaeda jinns, Hamas jinns, al Fatah jinns, Lashkar e Taiba jinns, Jaishe Muhammad jinns, Jamat jinns, Khelafat jinns, HUJI jinns, Ansar al Islam jinns, Hijb at Tahrir jinns, Jamiatul Mujahidin jinns, Ahl al Sunna jinns, Taliban jinns, Hindu jinns, Buddhist jinns, Shikh jinns, Mormon jinns, Jehovas Witness jinns—just as many belief systems are there, there are types (and sub types) of jinns.

After the judgment day, righteous jinns (Muslim jins) will enter heaven and they will have sex Hurs. Since Allah made the jinns out of fire, we may assume flames of fires copulating with the Hurs.

Just as Allah has divided the mankind into two camps—the camp of Islam (Dar al Islam) and the camp of warfare (Dar al Harb,) Allah also has two worlds of the jinns—the world of Islamic jinns, and the world of un Islamic jinns. In verse 72:14 Allah says that only the jinns who embrace Islam are on the right track. Allah will use the non Muslim jinns as the fuels of hellfire.

Ibn Kathir writes that Muhammad had a conversation with the jinns. Let us read 72:18–19.

72:18: And the mosques are for Allâh (Alone), so invoke not anyone along with Allâh. (Tr. Hilali and Khan)

72:19: (It has been revealed to me that) When the slave of Allâh (Muhammad) stood up invoking (his Lord Allâh) in prayer to Him they (the jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation). (Tr. Hilali and Khan).

On the context of 72:18 ibn Kathir writes that the jinns said to Muhammad, `How can we come to the Masjid while we are distant - meaning very far away - from you and how can we be present for the prayer while we are far away from you' So Allah revealed this verse (that is, 72:18).

Ibn Kathir even mentions that nine jinns visited Muhammad at Nakhla when Muhammad was reciting the Qur'an there. Elaborating the context of 72:19, he writes that when Muhammad stood in prayer, a multitude of jinns surrounded him to listen to him (the Qur’an). When they heard Muhammad reciting the Qur'an they almost mounted on top of him due to their zeal. When they heard him reciting the Qur'an they drew very near to him. Muhammad was unaware of the jinns until Gabriel came to him and made him recite 72:1.One of the jinns was named Zawba`ah (also see 46:29–31). Tabari lists the names of other seven jinns. They were: Hassa, Massa , Shasir, Nasir , Ayna al-Ard, Aynayn and al-Ahqam (Tabari, p.vi.118).

The Overwhelming Power of Islamic Jinns

The Qur'an alludes to the awesome power of Islamic jinns in connection with Prophet Solomon (Sura 21 and 27).

In verse 21:82 Allah says devils, in the form of jinns, dived into the water to retrieve pearls, jewels, etc., for Solomon. Allah protected Solomon from these devils.

In 27:17 Allah says that jinns fought for Solomon.

In verse 27:39–40 we read that to impress Solomon, a mysterious man competed with a jinn of Solomon to bring the mansion of Queen of Sheba. In the end, Solomon gave the job to this mysterious, pious person. This man brought the glittering edifice of Queen of Sheba to Solomon before Solomon blinked his eyes. Curiously, the Qur'an is silent about the identity of the pious person. It might be that Muhammad’s plagiarism of Jewish folklores was not smart enough.

Muhammad and Gabriel visit hell

Ibn Kathir mentions that this mysterious character was probably Asif bin Barkhiya, Solmon’s scribe. He was a truthful believer (that is, a Muslim) who knew the Greatest Name of Allah.

Further, Ibn Kathir also provides some description of the jinn contender of Solomon. It was Ifrit, the mountain sized jinn. Ibn Abbas writes that the name of this jinn was ‘Amr’. This jinn vouched that he could bring Queen Sheba’s mansion before Solomon could stand up.

Ash Shifa (p.202) writes that the jinns look like Indians or the Sudanese. So when you see any Indian or Sudanese remember jinns.

Here is a compilation of a few unique features of Islamic jinns:

Jinns eat bones and animal dung; Muhammad met a delegation of jinns in the city of Nasibin...(Sahih Bukhari, 5.58.200)

A deputation of jinns informed Muhammad that they ate bones, dung and charcoal…(Sunaan Abu Dawud, 1.1.0039)

Jinns eat bones and dung…(Mishkat. 1.186)

Muhammad caught a jinn… (Sahih Bukhari, 4.55.634)

While Muhammad was at pray at Nakhlah a company of Jinns passed by. They were seven Jinns from Nasibin… (Lings. p.99)

Iraq is a place of rebellious jinns and disease with no cure…(Malik’s Muwatta, 54.11.30)

We must remember that the most prominent, favourite, and obedient jinn of Allah was the Satan. Allah gave him the name Iblis. However, Allah kicked Iblis out from paradise when Iblis disobeyed to prostrate before the newly created Adam.

Read also:

Islamic Voddos 1

Harut and Marut:-

Source from: In The Name of Allah

According to the Quran 2:102, these were angels who lived in Babylon. There is no historical or archaeological record anywhere else regarding these two entities

2:102 They followed what the evil ones gave out (falsely) against the power of Solomon; the blasphemers were not Solomon but the evil ones teaching men magic and such things as came down at Babylon to the angels Harut and Marut. But neither of these taught anyone (such things) without saying: "We are only for trial so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls if they but knew!

# 104 This verse has been interpreted variously. Who were Harut and Marut? What did they teach? Why did they teach it? The view which commends itself to me is that of the Tafsir Haqqani following Baidhawi and the Tafsir Kabir. The word "angels" as applied to Harut and Marut is figurative. It means "good men, of knowledge, science (or wisdom) and power." In modern language the word "angel" is applied to a good and beautiful woman. The earlier tradition made angels masculine, and applied to them the attributes which I have mentioned, along with the attribute of beauty, which was implied in goodness, knowledge, wisdom, and power #

The following is from the Araish al Majalis:

The Commentators say that when the angels saw the evil doings of mankind ascending up to heaven (and that was in the days of Idris), they were distressed and complained thus against them: Thou hast chosen these to be the rulers upon earth, and lo they sin against thee. Then said the Almighty: If I should send you upon the earth, and treat you as I have treated them, ye would do just as they do They said, O our Lord, it would not become us to sin against thee. Then said the Lord, Choose two angels from the best of you, and I will send them down unto the earth. So they chose Harut and Marut; who were among the best and most pious amongst them.

Al Kalby's version:

The Almighty said: Choose ye three: so they chose (Azz, i.e) Harut, and (Azabi, i.e.) Marut, and Azrael; and the Lord changed the names of the two when they fell into sin, as he changed the name of the Devil, which was AzaziI. And Allah placed in their heart the same fleshly lust as in the sons of Adam; and sending them down to the earth, bade them to rule righteously amongst mankind, to avoid idolatry, not to kill but for a just cause, and to keep free from fornication and strong drink. Now when Azrael felt lust in his heart, he prayed the Lord to relieve him, and was taken up to heaven, and for forty years was unable to raise his head for shame before his Maker.

But the other two remained steadfast, judging the people during the day, and when night came ascending to the heavens, worshipping the name of the Almighty. Qatada tells us that before a month had passed they fell into temptation; for Zohra. one of the most beautiful of women (whom Aly tells us was queen of a city in Persia), had a suit before them, and when they saw her they fell in love with her, and sought to have her, but she refused and went away. The second day she came again, and they did the same; but she said, Nay, unless ye worship what I worship, and bow down to this idol, or kill a soul, or drink wine. They replied, It is impossible for us to do these things, which Allah hath forbidden; and she departed. The third day again she came holdIng a cup of wine, and her heart inclined towards them; so when they desired her, she said the same as yesterday, but they replied, To pray to other than Allah is a serious thing, and so is the killing of anyone; the easiest of the three is to drink wine: so they drank the wine, and becoming intoxicated Fell upon her and committed adultery: and one saw it, and they slew him. And it is said that they worshipped an idol, and the Lord changed Zohra into a star. Aly and others tell us that she said, Come not near me till you teach me that by which ye can ascend to the heavens They said, We ascend by the name of the great God. Again she said, Come not near me till ye teach me what that is. So they taught her; and forthwith she, repeating it, ascended to the skies, and the Lord changed her Into a star.

Turning now to the tradition of the Jews, the same account is given in two or three places of the Talmud, especially in this extract from the

Midrash Yalkut:

(Capp 44) Rabbi Joseph being asked by his disciples about Azael, told them as follows:-- After the Flood, idolatrous worship prevailing, the Holy One Was angry. Then two angels, Shamhazai and Azael arose and addressing him Said, O Lord of the Universe, when thou createdst the world, did we not say to thee, What is man that thou art mindful of him? and now we are anxious about him. The Lord replied: I well know that if ye be sent to rule over the earth, your evil passions will have possession of you, and ye will become tyrants over mankind. They answered: If thou wilt give us leave, and we shall dwell amongst them, thou shalt see in what wise we shall sanctify thy name. Go then, he said, and dwell amongst them.

Soon after, Shamhazai saw a beautiful maiden called Esther, and turning his eyes upon her to come and be with him, she said, I cannot surrender myself to thee until thou teach me that great name by which thou canst ascend to the heavens above. He told her, and she having spoken it, ascended upwards undefiled. ~Then said the Holy One, -- Since she hath kept herself clear from defilement, she shall be raised aloft amid the Seven Stars, there to give praise unto the Lord. Forthwith the two went forth and consorted with the beautiful daughters of men, and children were born unto them. And Azael adorned the women he was inclined to with all kinds of beautiful ornaments.

(Azrael is the same as in the Talmud is called Azael)

Now anyone comparing the two stories together, must see that they agree, excepting that in the Muhammadan one the angels are called Harut and Marut, and in the Jewish, Shamhazai and Azael.

But if we search whence the names in the Quran and Ahadith came, it will be seen that Harut and Marut were two idols worshipped far back in Armenia. For in writers of that country they are so spoken of, as in the following passage from one of them:

Certainly Horot and Morot, tutelary deities of mount Ararat, and Aminabegh, and perhaps others now not known, were assistants to the female goddess Aspandaramlt. These aided her, and were excellent on the earth.

*** It is obvious that these names did not belong neither to the Arabic language nor to the traditions of the Arabs and hence - like so many other CONCEPTS, PRECEPTS, THOUGHTS and IDEAS - Muhammad PLAGIARIZED, PIRATED, PLUNDERED and/or PERVERTED from the Scriptures of other peoples and incorporated them in his Quran ***

Source from: The Story of Harut and Marut, and the Explanation that They were Angels

Click the above link to read page by page

Allah said,

(And such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).'' And from these (angels) people learn that by which they cause separation between man and his wife).

There is a difference of opinion regarding this story. It was said that this Ayah denies that anything was sent down to the two angels, as Al-Qurtubi stated and then referred to the Ayah,

(Sulayman did not disbelieve) saying, "The negation applies in both cases. Allah then said,

(But the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels).

The Jews claimed that Gabriel and Michael brought magic down to the two angels, but Allah refuted this false claim.''

Also, Ibn Jarir reported, that Al-`Awfi said that Ibn `Abbas said about Allah's statement,

(And such things that came down at Babylon to the two angels)

"Allah did not send magic down.''

Also, Ibn Jarir narrated that Ar-Rabi` bin Anas said about,

(And such things that came down to the two angels), "Allah did not send magic down to the them.'' Ibn Jarir commented, "This is the correct explanation for this Ayah.

(They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) meaning, magic. However, neither did Solomon disbelieve nor did Allah send magic with the two angels. The devils, on the other hand, disbelieved and taught magic to the people of the Babylon of Harut and Marut.''

Ibn Jarir continued; "If someone asks about explaining this Ayah in this manner, we say that,

(They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) means, magic. Solomon neither disbelieved nor did Allah send magic with the two angels. However, the devils disbelieved and taught magic to the people in the Babylon of Harut and Marut, meaning Gabriel and Michael, for Jewish sorcerers claimed that Allah sent magic by the words of Gabriel and Michael to Solomon, son of David. Allah denied this false claim and stated to His Prophet Muhammad that Gabriel and Michael were not sent with magic. Allah also exonerated Solomon from practicing magic, which the devils taught to the people of Babylon by the hands of two men, Harut and Marut. Hence, Harut and Marut were two ordinary men (not angels or Gabriel or Michael).'' These were the words of At-Tabari, and this explanation is not plausible.

Many among the Salaf, said that Harut and Marut were angels who came down from heaven to earth and did what they did as the Ayah stated. To conform this opinion with the fact that the angels are immune from error, we say that Allah had eternal knowledge what these angels would do, just as He had eternal knowledge that Iblis would do as he did, while Allah refered to him being among the angels,

(And (remember) when We said to the angels: "Prostrate yourselves before Adam.'' And they prostrated except Iblis (Satan), he refused) (20:116) and so forth. However, what Harut and Marut did was less evil than what Iblis, may Allah curse him, did. Al-Qurtubi reported this opinion from `Ali, Ibn Mas`ud, Ibn `Abbas, Ibn `Umar, Ka`b Al-Ahbar, As-Suddi and Al-Kalbi.

Can Angels Disobey? - The case of Harut and Marut

Source from: Islam Awarness

By Ansar Al-'Adl (www.islamicboard.com)

Concerning Can Angels Disobey? - The case of Harut and Marut contradiction:

Can angels disobey? No angel is arrogant, they all obey Allah [16:49-50], but verse [2:102] relates the story of two angels who sinned.

Verses in question:

16:49-50 And to Allâh prostate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e. they worship their Lord (Allâh) with humility]. They fear their Lord above them, and they do what they are commanded.

2:102 They followed what the devils gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the devils, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!
1. The allegation is based on a misunderstanding of verse 2:102 and the story given of Harut and Marut. Many false interpretations of the above verse arise from Christian/Jewsish myths and legends that have been recorded in some books of Tafsir. These narrations are known called Iraeliyyat which Mufti Muhammad Shafi describes as follows:

Judaica or Isra'iliyyat are narratives which have reached us through Jews and Christians. It may be noted that the early commentators used to write down all sorts of narrations which reached them from an identified source. Many of these narrations were straight from Judaica.(Shafi, Ma'ariful Qur'an, Maktaba-e-Darul-Uloom, Karachi 2003, vol. 1, p. 411)
The scholars who wrote these books of tafsir recorded such narrations in order to provide a comprehensive record of narrations on a certain verse, which were intended to be investigated and scrutinised later to determine their authenticity. For more information please refer to our previous response on Can Angels Disobey?. We shall proceed, God willingly, by discussing the false interpretation of the verses based on weak and fabricated reports and then we shall present the true interpretation of the verses based on authoritative sources.

2. There are numerous absurd tales that have been transmitted about these verses, yet they all center around the same basic story. To summarise the (false) story, the angels had become astonished at the acts of disobedience committed by the human beings on earth. They began to curse the humans and could not understand how they could be so sinful. According to the story, God informed the angels that they would have also sinned if they were in the position of human beings. So the angels elected Harut and Marut from amongst themselves and God gave tem human attributes and sent them to earth after commanding them to avoid wine, idolatry, fornication and murder. However, Harut and Marut eventually succumbed to their human lusts and fell into all of these sins. Consequently, God punished them for their transgressions.

Such ridiculous tales have been rejected by all knowledgeable scholars of Islam as fabrications which have no place in the religion. Shaykh Abdul Hamid Kishk discusses these narrations and tales in detail in his book on Angels:

All this is part of myths and lies of the tribe of Israel and is not corroborated either by intellect or transmission or Shari'a. Some of the transmitters of this false fiction even go so far as to ascribe its transmission to some of the Companions and Followers but in doing so they enter the arena of sin and shameful crime and at the same time connect this lie to the Prophet, may Allah bless him and grant him peace, by taking it back to him. Glory be to You, my Lord, above and beyond this terrible lie!

Imam Abu'l-Faraj ibn al-Jawzi gave a judgement about this story, and ash-Shihab al-'Iraqi writes that anyone who believes that Harut and Marut were angels who are being punished for their sin has disbelieved in Allah Almighty.
Qadi 'Iyad said in Ash-Shifa', "What is said in the reports and commentaries about the story of Harut and Marut does not relate to anything, either sound or weak, from the Messenger of Allah (may Allah bless him and grant him peace) himself, and there is nothing which is taken by analogy." A similar judgement was made by Ibn Kathir in respect of tracing the material in this story back to the Prophet.
As for what does not go back to the Prophet, it is clear that it originates in the transmissions of the Judaica taken from Ka'b and others. It is the heretics of the People of the Book who connected them to Islam. Thus accurate commentators, who are skilful in recognising the sources of the deen (religion), refute them. Their intellects refuse to accept these myths, as do those of others such as Imam ar-Razi, Abu Hayyan, Abu's-Su'ud, al-Alusi, and others.
Furthermore, even from a rational point of view these transmissions are unsound. The angels are protected from all wrong action let alone these things which would not even issue from an evil human being. Allah informs us that the angels "do not disobey Allah in anything He commands them and they do everything they are commanded to," as is related in some transmissions which I indicated previously and in the words of Allah Himself.(Kishk, The World of The Angels, Dar Al-Taqwa Ltd. 1994, pp.39-40)
As Shaykh Kishk has pointed out, these myths are rejected outright by the scholars of Islam and are not even entertained as a possibility. As Imaam Abu Abdullah Al-Qurtubi (d. 1273CE) mentions in his tafsir, Al-Jaami` le Ahkaam al-Qur'an:

We say [Qurtubi]: This is all very weak and far from Ibn 'Umar's words and others, none of it has been authenticated. It is a saying which contradicts the fundemental understanding of the angels who are Allah's trustworthy messengers and the ambassadors of Allah to His prophet's and Messengers, Allah says "They do not disobey Allah in what He commands them, and do as they are commanded" [Surat at-Tahrim, verse 6] Evenmore, Allah says, "Nay! they are honored servants. They speak not before He speaks, and they act (in all things) by His Command" [Surat al-Anbiyaa, verses 26-27] However, if we were to leave the Intellect to judge, it wouldn't object to the possibility of angel's being prone to disobedience and of them may be those who oppose what they have been created to do, and it can believe that the temptation is an innate characteristic in them since Allah is capable of creating what the mind cannot imagine. Similarly, we know that even Prophets, the friends of Allah [awliyaa], and the the scholar's worry of falling into temptations. Yet, for this occurence [the claim against Harut and Marut falling into sin] cannot be deemed possible unless there is sound evidence [transmission through listening or chain of narration] and there isn't anything that has been authenticated....And we have shown them to be upright [the angels] and they are indeed upright against all that has been said from the [false] Interpreters .(Tafsir Al-Qurtubi, ARABIC SOURCE)
As Imaam Al-Qurtubi mentions, there is not a single authentic narration whic supports this story, hence it is unanimously rejected by Muslim scholars as false.

3. Critics quote narrations from At-Tabari in order to lend support to this false tale about Harut and Marut. They also project this story as the view of Imaam Ibn Jarir At-Tabari (d. 923CE) himself. Yet this is evidently false, as Ibn Kathir quotes the following on Ibn Jarir At-Tabari:

Ibn Jarir continued; "If someone asks about explaining this Ayah in this manner, we say that,
(They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) means, magic. Solomon neither disbelieved nor did Allah send magic with the two angels. However, the devils disbelieved and taught magic to the people in the Babylon of Harut and Marut, meaning Gabriel and Michael, for Jewish sorcerers claimed that Allah sent magic by the words of Gabriel and Michael to Solomon, son of David. Allah denied this false claim and stated to His Prophet Muhammad that Gabriel and Michael were not sent with magic. Allah also exonerated Solomon from practicing magic, which the devils taught to the people of Babylon by the hands of two men, Harut and Marut. Hence, Harut and Marut were two ordinary men (not angels or Gabriel or Michael).'' (fn. At-Tabari 2:419) (Tafsir Ibn Kathir, Abridged, Darussalam Publishers & Distributors, 2000, vol. 1, p.315
Thus, Imaam At-Tabari did not believe that Harut and Marut were angels who sinned, but that they were ordinary humans who taught magic. This also resolves the alleged contradiction as it is known that human beings are prone to sin while angels are not. However, Ibn Kathir and other scholars have mentioned that the view of At-Tabari is weaker than the most common interpretation (explained under #4). Nevertheless, it demonstrates that Imaam At-Tabari did not support the view which critics falsely attribute to him. Therefore, we find that no scholars support this erroneous myth that two angels came down to earth and sinned. There are some other scholars who share Imaam At-Tabari's view that Harut and Marut were two ordinary humans. As Shaykh Abdul Aziz Al-Harbi, Professor at Umm Al-Qura University, explains the viewpoint of At-Tabari in the following words:

Another saying tells that [Harut and Marut] were ordinary men who pretended to be pious in the city of Bâbil. They used to teach people sorcery. People thought they were angels descent from the Heavens because of the piousness they observed from them.

Their cunning was so clever that when they noticed what people thought about them of piety, they used to tell everyone who wants to learn from them: "Surely we are only a trial, therefore do not be a disbeliever.” [Sûrah al-Baqarah: 102]

They did that to show people that their knowledge is divinely inspired knowledge and that they only sought goodness, just as liars claim in every era.

They were called as angels because people called them that. In another reading by al-Hasan they were called kings.

Muhammad Asad also gives a similar explanation in his commentary of the Qur'an:

As regards the designation of Harut and Marut, most of the readings of the Qurlan give the spelling malakayn ("the two angels"); but it is authentically recorded (see Tabari, Zamakhshari, Baghawi, Razi, etc.) that the great Companion of the Prophet, Ibn `Abbas, as well as several learned men of the next generation - e.g., Al-Hasan al-Basri, Abu '1-Aswad and AdDahhak-read it as malikayn ("the two kings"). I myself incline to the latter reading; but since the other is more generally accepted, I have adopted it here. Some of the commentators are of the opinion that, whichever of the two readings is followed, it ought to be taken in a metaphorical sense, namely, "the two kingly persons", or "the two angelic persons": in this they rely on a saying of Ibn'Abbas to the effect that Harut and Marut were "two men who practiced sorcery in Babylon" (Baghawi; see also Manar I, 402). At any rate, it is certain that from very ancient times Babylon was reputed to be the home of magic arts, symbolized in the legendary persons - perhaps kings - Harut and Marut; and it is to this legend that the Qur'an refers with a view to condemning every attempt at magic and sorcery, as well as all preoccupation with occult sciences in general.(Asad, Message of the Qur'an, The Book Foundation 2003)
So even the scholars who supported this interpretation did not view Harut and Marut as fallen angels but ordinary people who taught magic and may have claimed to be angels.

4. As for the strongest and most widely-accepted interpretation of this verse, then scholars have agreed on some aspects yet differed on the minor details. The scholars have agreed that Harut and Marut were two angels sent by Allah to test the people of Babylon with magic, and these angels were only acting upon the order of Allah and commited no sin, nor even the slightest error. However, they differ as to the nature of the test. As Syed Qutb (d. 1966CE) mentions in his famous tafsir, Fi Dhilalil Qur'an:

[The Qur'an] further refutes the allegation that the two Babylonian angels Harut and Marut, were sorcerors or taught witchcraft. It confirms that they were testing people's faith, for a purpose that has not been identified. Again, associating sorcery, black magic and witchcraft with disbelief in God, the Qur'an exonerates the two angels, confirming that they had explained the nature of their work to the people and given them fair warning, neverhteless, some people persisted with learning and practising sorcery, thus falling to temptation and causing harm. (Qutb, In the Shade of the Qur'an, The Islamic Foundation 1999, p.99)
And Shaykh Saalih Al-Fawzaan explains in his response to the following question:

[Question]:How is it that angels taught magic when teaching magic is a form of disbelief?

[Answer]: This was a trial and a test for the people to see who was going to believe and who was going to disbelieve. So Allah sent these two angels to teach the people magic to test them and see who was going to believe and who was going to disbelieve, Accordingly, they did not teach any of the people, as Allah the Exalted has said:
'Except that they said: "Verily we are only a trial, so do not disbelieve."' (2:102)
So they would advise the student to abandon the learning of magic, while clarifying that it is disbelief. They were not just teaching people and remaining quite (about the disbelief of magic), rather they were advising them that it was disbelief. So when someone came forth by his own choice he disbelieved.

Allah had the two angels teaching people magic as a test for them, not that magic is acceptable or that it is permissible. It was only to distinguish those who were going to disbelieve from those who were going to believe and accept the advice. (Al-Fawzaan, Duroos fee Sharh Nawaaqidh Al-Islaam, p.145)
So when the angels began to teach magic, the devils spread the teachings to others and encouraged them to partake in this evil practice. As Shaykh Abdur-Rahman As-Sa'di (d. 1956CE) comments in his authoritative commentary on the Qur'an:

[the devils disbelieved, teaching mankind magic] by their misguidance and keenness to deviate the son of adam and It was the Jews who followed/pursued this magic which Allah brought down with his two angels [Harut and Marut] in the lands of Babil in Iraq. Magic was brought down upon them as a test and a trial from Allah to his slaves. (Tayseeru al-Karim Ar-Rahman fee tafseer kalamil manan)
There are some who say that the angels were sent by God as a temptation for mankind, offering them lessons in black magic after warning them of God's wrath upon those who practiced it. Nevertheless, people didn't heed the warning and succumbed to their desires to practice the magic. Other scholars say that the angels were sent, disguised as men, offering to teach magic and catching those who accepted their offer. Shaykh Abul 'Ala Maududi (d. 1979CE) gives the following conclusion on this verse:

...at the time when the whole Israelite nation was chained in slavery and captivity in Babylonia, God sent two angels in human form to test the Jews...These angels at once began working their magical wonders but they warned the people that their presence among them was designed to test their faith, and that they ought not to jeopardize their After-life by the practice of magic. Despite the warning it seems that the Israelites had become so fond of their magical artifices that they continued to resort to talismans and sorcery.
...One might also wonder why angels would teach people magic, which is after all intrinsically evil. In order to understand this we must remember that the nature of their tasks was no different from that of an undercover policeman who hands over marked currency notes to a corrupt official as a bribe with the aim of ensuring that he is caught red-handed.(Maududi, Towards Understanding the Qur'an, The Islamic Foundation 1995, vol. 1, p.97 ftn. 105)
Other scholars feel that it is more likely that Harut and Marut were teaching magic for educational purposes, so that the people could recognize its symptoms, properties and effects and avoid it. As Shaykh Abdul Hamid Kishk explains:

By "what had been sent down" He means the science of magic, which was sent down so that they could teach it to people and warn them against it. The reason the two of them were sent down was to teach people what magic was so that they would know the difference between magic and prophethood, and therefore that Sulayman was not a magician. It was to ensure complete understanding.

They did not, in any case, teach anyone magic until they had first cautioned him saying to him, "We are merely a temptation and a trial and a test, so do not become unbelievers by teaching it and using it." Part of the point of the teacing was to warn people against it and to teach them the difference between it and and prophethood and prophetic miracles.(Kishk, The World of The Angels, Dar Al-Taqwa Ltd. 1994, p. 41)
And Shariq Khan writes:

Imam Laqani mentions in his primer in Islamic beliefs, Jawharat al-Tawhid ('Jewel of Divine Oneness'), that both prophets and angels are protected from sin. As such, it is sinful to believe that angels sin.

Harut and Marut were two angels that taught people magic. Their story is mentioned in verse 102 of Sura Baqara. Jewish scholars call these the sinful Angels (see the Midrash). We believe that they were commanded by Allah to teach people magic, and so not sinful in doing so. There are two opinions about why the angels were sent.

The first opinion, mentioned in the Tafsir al-Jalalayn, is that they were sent as a temptation and trial from Allah. Those who learned magic from them disbelieved, and those who did not, believed. This is why the angels warned the people before teaching them magic. The angels said, "We are only a trial; so do not disbelieve." (Quran 2:102)

The second opinion about why the angels were sent is explained by Shaykh Sabuni in his Safwat al-Tafasir. He says that during their time there were many magicians claiming Prophethood, and people needed to be able to distinguish between the miracles of Prophets and the magic of magicians. The magic they taught could have been used to do this, or, it could have been used for evil.(SOURCE)
Similarly, Mufti Muhammad Shafi gives the following comments:

Allah sent down to Babylon two angels, Harut and Marut, for informing the people as to the true nature of magic and as to its different forms, so that they should distinguish it from the miracles of prophets, and keep away from obeying magicians and practising magic themselves.
...In short, the two angels came down to Babylon, and started the work assigned to them -- that is to say, they used to explain the basic principles of magic, its different forms and the specific formulas, and then used to dissuade the people from getting themselves involved in these activities or with the magicians. Their work was exactly like that of a scholar who, finding that illiterate people sometimes fall into uttering heretical words or phrases on account of their ignorance, should collect in his speeches or writings all such phrases that have gained currency, and inform them as to what they must carefully avoid.
Now, all sorts of people started coming to the angels for seeking information about the nature and the specific formulas of magic lest ignorance should lead them into error, in the matter of doctrines or that of deeds. In order to provide the correct teaching on this subject and to protect the people from error, the angels were scrupulous enough to make it a point to warn them of possible dangers in giving them the information. They insisted on making it quite clear that in allowing them to provide this kind of information to the people, Allah intended to put His servants through a trial, for He would see who uses this knowledge for protecting his 'iman (faith) by recognizing evil and avoiding it, and who falls into misguidance by adopting evil that he has come to recognize as evil -- a choice which can easily lead one into kufr (infidelity) in the matter of deeds or in that of doctrines. The angels repeatedly advised them to seek this dangerous information only with a good intent and to remain steadfast in this good intent, and not to misuse the knowledge so as to earn perpetual damnation.
The angels could not be more honest and forthright. So, they explained the basic principles of magic and even the subsidiary details to all those who were ready to take the pledge to remain steadfast in their faith. Of course, if anyone broke the pledge and fell into transgression or infedility, it was his on business, and the angels could not be held responsible for it. Some were true to their promise, while many did not fulfill the pledge, and made their knowledge of magic a means of doing harms to people -- this in itself is a sin and transgression, while some modes of magic actually involve infidelity (kufr). Thus, through a misuse of their knowledge of magic, some turned into sinners and others into infidels.
Let us repeat that the angels had taught magic for the purpose of reforming the people and helping them to the straight path. but those who misused this teaching did so out of their own perversity.(Shafi, Ma'ariful Qur'an, Maktaba-e-Darul-Uloom, Karachi 2003, vol. 1, pp. 266-268)
This lengthy quote demonstrates several points. First of all, it explains the idea of angels teaching magic for the purpose of educating the public about this evil so that they would avoid it. It also mentions that the angels were sent as a test for the people to distinguish those who would succumb to the temptation of using magic from those who restrained themselves from such evils. Therefore, it is entirely possible that the angels may have been sent for all the purposes mentioned by scholars, including as a temptation to catch those who practiced sorcery, as a test for the people, and for educational purposes to distinguish good from evil.

From the above discussion it becomes clear that the angels were acting as servants of Allah and were only carrying out their mission as commanded by Allah. The question of disobedience doesn't even arise, and consequently there is no contradiction between this verse and the verse which states that all angels are obedient.

The author would like to thank Abu Abdullah Al-Kuwaitee for his contributions to the article, May Allah bless him.

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