Who are Harut and Marut mentioned in the Qur'an?

In the 102nd verse of Surah Al‑Baqarah in the Qur’an, the names Harut and Marut appear, and for centuries they have been among the most intriguing figures in Islamic exegesis. While the traditions transmitted in classical tafsir about Harut and Marut, who are associated with Babylon, magic, and a great test, are striking, Islamic scholars emphasize that the details of the story should be approached with caution.

Harut and Marut in the Qur’an

The names of Harut and Marut appear in the 102nd verse of Surah Al‑Baqarah in the Qur’an. While the verse mentions practices associated with magic during the reign of King Solomon, it states that Solomon himself was not a doubter, and that the true doubters were the devils who taught people magic.

The same verse also mentions information linked to Harut and Marut in Babylon. However, an intriguing detail emerges: it is stated that Harut and Marut warned those who came to them with the phrase, 'We are only a means of testing.'

Thus, in the Qur’an’s narrative, magic appears not as an uncontrolled piece of knowledge offered to people, but as a test with serious consequences.

Tradition Transmitted in the Tibiān Tafsir

One of the most striking narratives about Harut and Marut is found in the traditions recorded in classical tafsir and hikayat literature.

According to the tradition, angels were astonished by the sins people committed on earth, the chaos they caused, and the blood they shed. As a result, a test was set to determine how they would behave when confronted with the human soul, desire, and worldly weaknesses.

It was narrated that Harut and Marut were chosen for this test and sent to Babylon in human form.

However, the continuation of the tradition contains even more striking details.

Encounter with Zühre

According to classical traditions, Harut and Marut encountered an exceptionally beautiful woman on earth known as Zühre or Nahit.

It was reported that the two beings, said to be tested by desires and weaknesses particular to humans, were interested in Zühre, while the woman imposed a number of harsh conditions for them to approach her.

According to the accounts, among these conditions were major sins such as idolatry, drinking alcohol, and unjustly ending a person's life.

It was narrated that Harût and Marût initially rejected some of these, but turned to this option because they considered drinking alcohol to be less severe than the others. The tale further claimed that after becoming intoxicated they lost control and were dragged into other sins.

Babylon Well Narrative

One of the most mysterious parts of the tale was a narrative concerning the punishment of Harût and Marût.

According to the tale, after the events, Harût and Marût, who repented, were asked whether they wanted their punishment to be served in this world or in the afterlife. It was reported that, believing the worldly punishment to be temporary, they chose earthly suffering.

Following this, rumors emerged that they were punished in a well in Babylon until the apocalypse.

While it is said that people learned some knowledge about magic from them, it was stated that Harut and Marut warned them each time that what they received was a test.

Cautious Approach from Scholars to Traditions

The story of Harut and Marut, especially details such as Zohre, alcohol, major sins, and the punishment in the Babylon well, is considered controversial among Islamic scholars.

It is noted that a significant portion of these narratives is linked to traditions called Isra'iliyat, which have migrated from earlier religions and cultures into Islamic literature. Therefore, it is pointed out that details not explicitly stated in the Qur'an should not be regarded as definitive religious facts.

In particular, sections that describe angels rebelling against God and committing sin have been criticized due to the fundamental Islamic beliefs about the nature of angels.

In the Qur’an, angels are described as beings that do not disobey God's commands and fulfill the duties given to them. For this reason, many scholars argue that the dramatic stories transmitted about Harut and Marut should not be evaluated with the same certainty as the verse itself.

Emphasis on Testing

One of the key points highlighted in verse 102 of Surah Al‑Baqarah is that Harut and Marut warn people.

According to the verse's narration, those who wish to learn something from them are warned that it is a 'fitna', i.e., a test, and are cautioned not to fall into denial.

In this regard, the story's center is not only about magic. How knowledge is used, a person's will in the face of desires, and the consequences that wrong choices can bring are also among the core elements of the narrative.

Two Names Long Sought After for Centuries

Although countless stories about Harut and Marut have been told over the centuries, it is important to distinguish the information given in the Qur'an from the traditions transmitted in later periods.

In the Tibiān Commentary and the classical qissa tradition, the tales of Babil, Zühre, and punishment form the most striking parts of the story, yet it is noted that none of them appear in the Qur’an and that some are regarded as weak or Isra'iliyyat traditions.

Therefore, the story of Harut and Marut is not merely a mysterious narrative linked to magic in Islamic exegesis; it continues to be a striking subject of interpretation that has been debated for centuries through the lenses of the self, will, responsibility before knowledge, and the concept of trial.