The angels came down with the Tabut (a wooden box)
أَلَمْ تَرَ إِلَى الْمَلَإِ مِن بَنِي إِسْرَائِيلَ مِن بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَارِنَا وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَن يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
Have you not thought about the group of the Children of Israel after (the time of) Musa? When they said to a Prophet of theirs, “Appoint for us a king and we will fight in Allah’s Way.” He said, “Would you then refrain from fighting, if fighting was prescribed for you?” They said, “Why should we not fight in Allah’s Way while we have been driven out of our homes and our children (families have been taken as captives)?” But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the dhaalimoon (polytheists and wrong-doers).
And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.”
And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Tabut (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa and Harun left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers. [Surah Al-Baqarah (2) : 246 – 248]
Ibn Kathir states in his explanation of the above ayaat (verses):
“Mujahid said that the Prophet (mentioned in the Ayah 2:246 above) is Shamwil (Samuel). Wahb bin Munabbih said: The Children of Israel remained on the straight path for a period of time after Musa. They then innovated in the religion and some of them even worshipped the idols. Yet, there were always Prophets sent among them who would command them to work righteous deeds, refrain from doing evil and who would rule them according to the commands of the Torah. When they (Israelites) committed the evil that they committed, Allah caused their enemies to overwhelm them, and many fatalities fell among them as a consequence. Their enemies also captured a great number of them, and took over large areas of their land. Earlier, anyone who would fight the Israelites would lose, because they had the Torah and the Tabut, which they inherited generation after generation ever since the time of Musa, who spoke to Allah directly. Yet, the Israelites kept indulging in misguidance until some king took the Tabut from them during a battle. That king also took possession of the Torah, and only a few of the Israelites who memorized it remained. The prophethood halted among their various tribes and only a pregnant woman remained of the offspring of Lavi (Levi), in whom the prophethood still appeared. Her husband had been killed, so the Israelites kept her in a house so that Allah may give her a boy, who would be their Prophet. The woman also kept invoking Allah to grant her a boy. Allah heard her pleas and gave her a boy whom she called `Shamwil’ meaning `Allah has heard my pleas.’ Some people said that the boy’s name was Shamun (Simeon), which also has a similar meaning.
As that boy grew, Allah raised him to be a righteous person. When he reached the age of prophethood, Allah revealed to him and commanded him to call (his people) to Him and to His Tawhid (Oneness). Shamwil called the Children of Israel (to Allah) and they asked him to appoint a king over them so that they could fight their enemies under his command. The kingship had also ended among them. Their Prophet said to them, “What if Allah appoints a king over you, would you fulfill your vow to fight under his command”
﴿ قَالُواْ وَمَا لَنَآ أَلَّا نُقَـٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدۡ أُخۡرِجۡنَا مِن دِيَـٰرِنَا وَأَبۡنَآٮِٕنَاۖ ﴾
(They said, “Why should we not fight in Allah’s way while we have been driven out of our homes and our children”) meaning, `After our land had been confiscated and our children had been taken from us’ Allah said:
﴿ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ تَوَلَّوۡاْ إِلَّا قَلِيلاً۬ مِّنۡهُمۡۗ وَٱللَّهُ عَلِيمُۢ بِٱلظَّـٰلِمِينَ ﴾
(But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers) meaning, only a few of them kept their promise, but the majority abandoned Jihad and Allah has full knowledge of them.
﴿ وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ٱللَّهَ قَدۡ بَعَثَ لَڪُمۡ طَالُوتَ مَلِكً۬اۚ قَالُوٓاْ أَنَّىٰ يَكُونُ لَهُ ٱلۡمُلۡكُ عَلَيۡنَا وَنَحۡنُ أَحَقُّ بِٱلۡمُلۡكِ مِنۡهُ وَلَمۡ يُؤۡتَ سَعَةً۬ مِّنَ ٱلۡمَالِۚ قَالَ إِنَّ ٱللَّهَ ٱصۡطَفَٮٰهُ عَلَيۡڪُمۡ وَزَادَهُ ۥ بَسۡطَةً۬ فِى ٱلۡعِلۡمِ وَٱلۡجِسۡمِۖ وَٱللَّهُ يُؤۡتِى مُلۡڪَهُ ۥ مَن يَشَآءُۚ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ۬ ﴾
(247. And their Prophet said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are fitter than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.”)
When the Israelites asked their Prophet to appoint a king over them, he appointed Talut (Saul), who was then a soldier. But Talut was not a descendant of the house of kings among them, which was exclusively in the offspring of Yahudha (Judah). This is why they said:
﴿ أَنَّىٰ يَكُونُ لَهُ ٱلۡمُلۡكُ عَلَيۡنَا ﴾
(How can he be a king over us) meaning, how can he be the king for us,
﴿ وَنَحۡنُ أَحَقُّ بِٱلۡمُلۡكِ مِنۡهُ وَلَمۡ يُؤۡتَ سَعَةً۬ مِّنَ ٱلۡمَالِۚ ﴾
(when we are fitter than him for the kingdom, and he has not been given enough wealth) They said that Talut was also poor and did not have the wealth that justifies him being king. Some people stated that Talut used to bring water to the people, while others stated that his profession was dyeing skins. The Jews, thus, disputed with their Prophet while they were supposed to obey him and to say good words to him.
Their Prophet answered them:
﴿ إِنَّ ٱللَّهَ ٱصۡطَفَٮٰهُ عَلَيۡڪُمۡ ﴾
(Verily, Allah has chosen him above you) meaning, `Allah chose Talut from amongst you while having better knowledge about him.’ Their Prophet stated, “I did not choose Talut to be your king on my own. Rather, Allah has commanded that upon your request.” Further:
﴿ وَزَادَهُ ۥ بَسۡطَةً۬ فِى ٱلۡعِلۡمِ وَٱلۡجِسۡمِۖ ﴾
(…and has increased him abundantly in knowledge and stature.) meaning, `Talut is more knowledgeable and honorable than you, and stronger and more patient during combat, and has more knowledge of warfare. In short, he has more knowledge and is stronger than you are. The king should have sufficient knowledge, be fair looking and should have a strong soul and body.’ He then said:
﴿ وَٱللَّهُ يُؤۡتِى مُلۡڪَهُ ۥ مَن يَشَآءُۚ ﴾
(And Allah grants His kingdom to whom He wills.) meaning, Allah Alone is the Supreme Authority Who does what He wills and no one can ask Him about His actions, while they will be asked (about their actions by Him). This is because Allah has perfect knowledge, wisdom and kindness with His creation. Allah said:
﴿ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ۬ ﴾
(And Allah is All-Sufficient for His creatures’ needs, All-Knower.) meaning, His favor is encompassing and He grants His mercy to whom He wills. He also knows those who deserve to be kings and those who do not deserve it.
﴿ وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ءَايَةَ مُلۡڪِهِۦۤ أَن يَأۡتِيَڪُمُ ٱلتَّابُوتُ فِيهِ سَڪِينَةٌ۬ مِّن رَّبِّڪُمۡ وَبَقِيَّةٌ۬ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ تَحۡمِلُهُ ٱلۡمَلَـٰٓٮِٕكَةُۚ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬ لَّڪُمۡ إِن كُنتُم مُّؤۡمِنِينَ ﴾
(248. And their Prophet said to them: “Verily! The sign of His kingdom is that there shall come to you At-Tabut, wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.)
Their Prophet then proclaimed, “The sign of the blessings of Talut’s kingship over you is that Allah will give you back the Tabut (wooden box) that has been taken from you.” Allah said:
﴿ فِيهِ سَڪِينَةٌ۬ مِّن رَّبِّڪُمۡ ﴾
(wherein is Sakinah from your Lord) meaning, peace (or grace) and reassurance. Abdur-Razzaq stated that Qatadah said:
﴿ فِيهِ سَڪِينَةٌ۬ ﴾
(wherein is Sakinah) means grace. In addition, Ar-Rabi said that Sakinah means mercy. This is also the meaning given by Ibn Abbas, as Al-Awfi narrated.
Allah then said:
﴿ وَبَقِيَّةٌ۬ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ ﴾
(…and a remnant of that which Musa and Harun left behind,)
Ibn Jarir related that Ibn Abbas said about this Ayah:
﴿ وَبَقِيَّةٌ۬ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ ﴾
(…and a remnant of that which Musa and Harun left behind, ) Meaning, Musa’s staff and the remnants of the Tablets. This is the same Tafsir of Qatadah, As-Suddi, Ar-Rabi bin Anas and Ikrimah, who added, “And also the Torah.” Abdur-Razzaq said that he asked Ath-Thawri about the meaning of,
﴿ وَبَقِيَّةٌ۬ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ ﴾
(…and a remnant of that which Musa and Harun left behind,)
Ath-Thawri said, “Some said that it contained a pot of manna and the remnants of the Tablets, while some others said that it contained (Musa’s) staff and two shoes (and refer to 20:12).”
Allah then said:
﴿ تَحۡمِلُهُ ٱلۡمَلَـٰٓٮِٕكَةُۚ ﴾
(…carried by the angels.)
Ibn Jurayj stated that Ibn Abbas said, “The angels came down while carrying the Tabut between the sky and the earth, until they placed it before Talut while the people were watching.” As-Suddi said, “The Tabut was brought to Talut’s house, so the people believed in the prophethood of Shamun (Simeon) and obeyed Talut”.
The Prophet then said:
﴿ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬ لَّكُمۡ ﴾
(Verily, in this is a sign for you) testifying to my truth in what I was sent with, my prophethood, and my command to you to obey Talut,
﴿ إِن كُنتُم مُّؤۡمِنِينَ ﴾
(if you are indeed believers. ) in Allah and the Hereafter.'”
Ibn Kathir states in the Stories of the Prophets:
“That ark (Tabut) was brought to them by angels whom they saw with their naked eyes.”
Two angels came to test Dawood (alaihissalaam)
وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ
إِذْ دَخَلُوا عَلَىٰ دَاوُودَ فَفَزِعَ مِنْهُمْ ۖ قَالُوا لَا تَخَفْ ۖ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَاحْكُم بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَىٰ سَوَاءِ الصِّرَاطِ
إِنَّ هَٰذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ
قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِّنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَّا هُمْ ۗ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ
فَغَفَرْنَا لَهُ ذَٰلِكَ ۖ وَإِنَّ لَهُ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ
And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).
When they entered in upon Dawud, he was terrified of them, they said: “Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way.
Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: “Hand it over to me, and he overpowered me in speech.”
He [Dawood] said (immediately without listening to the opponent): “He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few.”
And Dawud guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.
So We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise). [Surah Saad (38) : 22 – 25]
The two men were angels in disguise.
Ibn Kathir states in his explanation of this ayah (verse):
“In discussing this passage, the scholars of Tafsir mention a story which is mostly based upon Israiliyat narrations. Nothing has been reported about this from the Infallible Prophet that we could accept as true. But Ibn Abi Hatim narrated a Hadith whose chain of narration cannot be regarded as Sahih because it is reported by Yazid Ar-Raqashi from Anas, may Allah be pleased with him. Although Yazid was one of the righteous, his Hadiths are regarded as weak by the Imams. So, it is better to speak briefly of this story and refer knowledge of it to Allah, may He be exalted. For the Quran is true and what it contains is also true.
﴿ فَفَزِعَ مِنۡہُمۡۖ ﴾
(he was terrified of them.) This was because he was in his Mihrab (private chamber). That was the noblest part of his house, where he commanded that no one should enter upon him that day. So, he did not realize that these two people had climbed the fence surrounding his Mihrab (private chamber) to ask him about their case.
﴿ وَعَزَّنِى فِى ٱلۡخِطَابِ ﴾
(and he overpowered me in speech.) means, `he defeated me.’
﴿ وَظَنَّ دَاوُ ۥدُ أَنَّمَا فَتَنَّـٰهُ ﴾
(And Dawud guessed that We have tried him) Ali bin Abi Talhah reported that Ibn Abbas said that this means, “We tested him.”
﴿ وَخَرَّ رَاكِعً۬ا وَأَنَابَ ۩ ﴾
(and he fell down prostrate and turned (to Allah) in repentance.)
﴿ فَغَفَرۡنَا لَهُ ۥ ذَٲلِكَۖ ﴾
(So, We forgave him that,)”
An angel came to a man who had been caused to die
أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِائَةَ عَامٍ فَانظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ ۖ وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Or like the one who passed by a town and it had tumbled over its roofs. He said: “Oh! How will Allah ever bring it to life after its death?” So Allah caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)?” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day”. He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh”. When this was clearly shown to him, he said, “I know (now) that Allah is Able to do all things.” [Surah Al-Baqarah (2) : 259]
Many scholars said that this was Uzair and that he was one of the Prophets of Banu Israeel who came between Sulaiman (alaihissalaam) and Isa (alaihissalaam). Ibn Kathir states in his explanation of this ayah (verse):
“Allah’s statement,
﴿ أَلَمۡ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبۡرَٲهِـۧمَ فِى رَبِّهِۦۤ ﴾
(Have you not looked at him who disputed with Ibrahim about his Lord) means, “Have you seen anyone like the person who disputed with Ibrahim about his Lord” Then, Allah connected the Ayah,
﴿ أَوۡ كَٱلَّذِى مَرَّ عَلَىٰ قَرۡيَةٍ۬ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا ﴾
(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or’.
Ibn Abi Hatim recorded that Ali bin Abi Talib said that the Ayah (2:259) meant Uzair. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.
Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.
﴿ وَهِىَ خَاوِيَةٌ ﴾
(in ruin) means, it became empty of people. Allah’s statement,
﴿ عَلَىٰ عُرُوشِهَا ﴾
(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,
﴿ أَنَّىٰ يُحۡىِۦ هَـٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ ﴾
(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,
﴿ فَأَمَاتَهُ ٱللَّهُ مِاْئَةَ عَامٍ۬ ثُمَّ بَعَثَهُ ۥۖ ﴾
(So Allah caused him to die for a hundred years, then raised him up (again).)
The city was rebuilt seventy years after the man (Uzair) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected Uzair after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,
﴿ ڪَمۡ لَبِثۡتَۖ قَالَ لَبِثۡتُ يَوۡمًا أَوۡ بَعۡضَ يَوۡمٍ۬ۖ ﴾
(“How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.”)
The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,
﴿ أَوۡ بَعۡضَ يَوۡمٍ۬ۖ قَالَ بَل لَّبِثۡتَ مِاْئَةَ عَامٍ۬ فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ ﴾
(“Or part of a day. ” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.”)
He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.
﴿ وَٱنظُرۡ إِلَىٰ حِمَارِكَ ﴾
(And look at your donkey!), “How Allah brings it back to life while you are watching.”
﴿ وَلِنَجۡعَلَكَ ءَايَةً۬ لِّلنَّاسِۖ ﴾
(And thus We have made of you a sign for the people) that Resurrection occurs.
﴿ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ ڪَيۡفَ نُنشِزُهَا ﴾
(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah,
﴿ ڪَيۡفَ نُنشِزُهَا ﴾
(how We Nunshizuha.) Al-Hakim said; “Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.” The Ayah was also read,
﴿ نُنشِزُهَا ﴾
“Nunshiruha” meaning, bring them back to life, as Mujahid stated.
﴿ ثُمَّ نَكۡسُوهَا لَحۡمً۬اۚ ﴾
(And clothe them with flesh. )
As-Suddi said, “Uzair observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys’ nostrils, and the donkey started to bray by Allah’s leave.” All this occurred while Uzair was watching, and this is when he proclaimed,
﴿ قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ۬ ﴾
(He said, “I know (now) that Allah is able to do all things,”) meaning, “I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.””
Ibn Kathir states in the Stories of the Prophets:
“Ishaq bin Bishr has narrated on the authority of Ibn Abbas and many others that Uzair was a pious and wise man, who one day went to one of his estates which he used to look after. When he returned from there, he passed by a ruined place. It was noon time, and the heat was immense. He entered the ruin on his donkey, and when he found a cool shade he dismounted there. He had with him a basket of figs and a basket of grapes. Then he took out a bowl and squeezed the juice of the grapes in it, and then took some dry bread and placed it in the juice so that the bread may get moistened and he could eat it. After he had eaten his food, he lied down on his back, and propped his legs on a wall, and then looked around the roofs and ruins of that place and said:
أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا
“Oh! How will Allah ever bring it to life after its death?” [Surah Al-Baqarah (2) : 259]
What he said was not out of any doubt in Allah’s ability to bring them back to life, but he only said that out of curiosity. So Allah sent the angel of death to him, who took his soul and caused his death, so he remained dead for one hundred years.
However, when one hundred years passed by, during which Bani Israeel had gone though a lot of turbulence and changes. Allah sent an angel to Uzair, who created for him his heart so he may understand, and his eyes so he may watch the happenings of things around him, so he could see how Allah revives the dead life.
Then Allah gathered the bones and flesh of his own body while he was looking at himself. Afterwards, He created hairs and skin, and then he breathed in it his soul. Uzair then sat up. The angel asked him: “How long did you sleep?” He replied: “A day, or just a part of it, perhaps!” He thought so, because when he went to have a nap, it was noon time, and when he woke up, it was time for sunset. The angel said to him: “As a matter of fact, you slept for one hundred years. Look at your food and drink, which was the dry bread and the juice of the grapes you squeezed into the bowl, which remained fresh.”
فَانظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ
“Look at your food and your drink, they show no change” [Surah Al-Baqarah (2) : 259]
Neither did any of his figs and grapes change. When he saw all these, he probably felt doubt about what the angel was telling him. The angel then said to him: “Look at your donkey, you can see its dead bones.” Then the angel called those bones to gather. They started coming from everywhere they were scattered to, and the angel joined them together, then clothed them with flesh and muscles, then grew on them hairs and skin. Then the angel breathed in it, and the donkey stood up in front of him.”
Two angels, Haroot and Maroot, came to teach the people magic in order to test them
The above title might sound surprising to many but it is mentioned in the Quran. Before I mentioned the ayah (verse) which talks about this issue, it would be better to mention the ayaat (verses) that come slightly before it as they discuss what happens to those who show enmity to any angel.
قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَافِرِينَ
Say (O Muhammad): “Whoever is an enemy to Jibreel (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allah’s Permission, confirming what came before it [i.e. the Taurah (Torah) and the Injeel (Gospel)] and guidance and glad tidings for the believers. Whoever is an enemy to Allah, His Angels, His Messengers, Jibreel and Mikael, then verily, Allah is an enemy to the disbelievers.” [Surah Al-Baqarah (2) : 97 – 98]
Ibn Kathir states in his explanation of these ayaat (verses):
“Imam Abu Jafar bin Jarir At-Tabari said, “The scholars of Tafsir agree that this Ayah (2: 97-98) was revealed in response to the Jews who claimed that Jibreel is an enemy of the Jews and that Mikaeel is their friend.” Al-Bukhari said, “Allah said,
﴿ مَن كَانَ عَدُوًّ۬ا لِّجِبۡرِيلَ ﴾
(Whoever is an enemy of Jibreel (let him die in his fury)). Ikrimah said, “Jibr, Mik and Israf all mean, worshipper, while il means, Allah”. Anas bin Malik said, “When Abdullah bin Salam heard of the arrival of the Prophet (sallallahu alaihi wasallam) in Al-Madinah, he was working on his land. He came to the Prophet (sallallahu alaihi wasallam) and said, `I am going to ask you about three things which nobody knows except a Prophet. What will be the first portent of the Hour, what will be the first meal taken by the people of Paradise, why does a child resemble its father, and why does it resemble its maternal uncle’ Allah’s Messenger (sallallahu alaihi wasallam) said, (Jibreel has just told me the answers.) `Abdullah said, `He (i.e. Jibreel), among all the angels, is the enemy of the Jews.’ Allah’s Messenger (sallallahu alaihi wasallam) recited the Ayah,
﴿ مَن كَانَ عَدُوًّ۬ا لِّجِبۡرِيلَ فَإِنَّهُ ۥ نَزَّلَهُ ۥ عَلَىٰ قَلۡبِكَ ﴾
(Whoever is an enemy to Jibreel (let him die in his fury), for indeed he has brought it (this Quran) down to your heart). Allah’s Messenger (sallallahu alaihi wasallam) then said, (The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be the caudate lobe of the liver of fish. As for the child resembling his parents: If a man has sexual intercourse with his wife and his discharge is first, the child will resemble the father. If the woman has a discharge first, the child will resemble her side of the family.) On that Abdullah bin Salam said, `I testify that there is no deity worthy of worship except Allah and you are the Messenger of Allah .’ Abdullah bin Salam further said, `O Allah’s Messenger! The Jews are liars, and if they should come to know about my conversion to Islam before you ask them (about me), they will tell a lie about me.’ The Jews came to Allah’s Messenger (sallallahu alaihi wasallam) , and Abdullah went inside the house. Allah’s Messenger (sallallahu alaihi wasallam) asked (the Jews), (`What kind of man is Abdullah bin Salam’) They replied, `He is the best among us, the son of the best among us, our master and the son of our master.’ Allah’s Messenger (sallallahu alaihi wasallam) said, (What do you think if he would embrace Islam) The Jews said, `May Allah save him from it.’ Then Abdullah bin Salam came out in front of them saying, `I testify that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah.’ Thereupon they said, `He is the evilest among us, and the son of the evilest among us.’ And they continued talking badly about him. Ibn Salam said, `This is what I feared, O Messenger of Allah! ”’ Only Al-Bukhari recorded this Hadith with this chain of narration. Al-Bukhari and Muslim recorded this Hadith from Anas using another chain of narration.
Some people say that `eel’ means worshipper while whatever word that is added to it becomes Allah’s Name, because `eel’ is a constant in such conjunction. This is similar to the names Abdullah, Abdur-Rahman, Abdul-Malik, Abdul-Quddus, Abdus-Salam, Abdul-Kafi, Abdul-Jalil, and so forth. Hence, `Abd’ is constant in these compound names, while the remainder differs from name to name. This is the same case with Jibreel, Mikaeel, Azraeel, Israfeel, and so forth. Allah knows best.
Allah said,
﴿ مَن كَانَ عَدُوًّ۬ا لِّجِبۡرِيلَ فَإِنَّهُ ۥ نَزَّلَهُ ۥ عَلَىٰ قَلۡبِكَ بِإِذۡنِ ٱللَّهِ ﴾
(Whoever is an enemy to Jibreel (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allah’s permission,) meaning, whoever becomes an enemy of Jibreel, let him know that he is Ruh Al-Qudus who brought down the Glorious Dhikr (Quran) to your heart from Allah by His leave. Hence, he is a messenger from Allah. Whoever takes a messenger as an enemy, will have taken all the messengers as enemies. Further, whoever believes in one messenger, is required to believe in all of the messengers. Whoever rejects one messenger, he has rejected all of the messengers. Similarly, Allah said,
﴿ إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٍ۬ وَنَڪۡفُرُ بِبَعۡضٍ۬ ﴾
(Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, “We believe in some but reject others.”) (4:150)
Allah decreed that they are disbelievers, because they believe in some Prophets and reject others. This is the same with those who take Jibreel as an enemy, because Jibreel did not choose missions on his own, but by the command of his Lord,
﴿ وَمَا نَتَنَزَّلُ إِلَّا بِأَمۡرِ رَبِّكَۖ ﴾
(And we (angels) descend not except by the command of your Lord) (19: 64), and,
﴿ وَإِنَّهُ ۥ لَتَنزِيلُ رَبِّ ٱلۡعَـٰلَمِينَ • نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ • عَلَىٰ قَلۡبِكَ لِتَكُونَ مِنَ ٱلۡمُنذِرِينَ ﴾
(And truly, this (the Quran) is a revelation from the Lord of all that exists. Which the trustworthy Ruh (Jibril) has brought down. Upon your heart (O Muhammad) that you may be (one) of the warners) (26:192-194).
Al-Bukhari reported that Abu Hurairah said that the Messenger of Allah (sallallahu alaihi wasallam) said,
« مَنْ عَادَى لِي وَلِيًّا فَقَدْ بَارَزَنِي بِالْحَرْب »
(Allah said, `Whoever takes a friend of Mine as an enemy, will have started a war with Me.)
Therefore, Allah became angry with those who took Jibreel as an enemy. Allah said,
﴿ مَن كَانَ عَدُوًّ۬ا لِّجِبۡرِيلَ فَإِنَّهُ ۥ نَزَّلَهُ ۥ عَلَىٰ قَلۡبِكَ بِإِذۡنِ ٱللَّهِ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ ﴾
(Whoever is an enemy to Jibreel (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allah’s permission, confirming what came before it) meaning, the previous Books,
﴿ وَهُدً۬ى وَبُشۡرَىٰ لِلۡمُؤۡمِنِينَ ﴾
(and guidance and glad tidings for the believers) meaning, as guidance to their hearts and bringer of the good news of Paradise, which is exclusively for the believers. Similarly, Allah said,
﴿ قُلۡ هُوَ لِلَّذِينَ ءَامَنُواْ هُدً۬ى وَشِفَآءٌ۬ۖ ﴾
(Say: “It is for those who believe, a guide and a healing.”) (41:44), and,
﴿ وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٌ۬ وَرَحۡمَةٌ۬ لِّلۡمُؤۡمِنِينَۙ ﴾
(And We send down of the Quran that which is a healing and a mercy to those who believe) (17:82).
Allah then said,
﴿ مَن كَانَ عَدُوًّ۬ا لِّلَّهِ وَمَلَـٰٓٮِٕڪَتِهِۦ وَرُسُلِهِۦ وَجِبۡرِيلَ وَمِيكَٮٰلَ فَإِنَّ ٱللَّهَ عَدُوٌّ۬ لِّلۡكَـٰفِرِينَ ﴾
(Whoever is an enemy to Allah, His Angels, His Messengers, Jibreel and Mikaal (Mikaeel), then verily, Allah is an enemy to the disbelievers.)
Allah stated that whoever takes Him, His angels and messengers as enemies, then…Allah’s messengers include angels and men, for Allah said,
﴿ ٱللَّهُ يَصۡطَفِى مِنَ ٱلۡمَلَـٰٓٮِٕڪَةِ رُسُلاً۬ وَمِنَ ٱلنَّاسِۚ ﴾
(Allah chooses Messengers from angels and from men) (22:75). Allah said,
﴿ وَجِبۡرِيلَ وَمِيكَٮٰلَ ﴾
(Jibril and Mikaal (Mikaeel)). Allah mentioned Jibreel and Mikaeel specifically – although they are included among the angels who were messengers – only because this Ayah was meant to support Jibreel the emissary between Allah and His Prophets. Allah also mentioned Mikaeel here, because the Jews claimed that Jibreel was their enemy and Mikaeel was their friend. Allah informed them that whoever is an enemy of either of them, then he is also an enemy of the other as well as Allah. We should state here that Mikaeel sometimes descended to some of Allah’s Prophets, although to a lesser extent than Jibreel, because this was primarily Jibril’s task, and Israfeel is entrusted with the job of blowing the Trumpet for the commencement of Resurrection on the Day of Judgment. It is recorded in the Sahih that whenever the Messenger of Allah (sallallahu alaihi wasallam) would wake up at night, he would supplicate,
« اللَّهُمَّ رَبَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ فَاطِرَ السَّمَوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم »
(O Allah, Lord of Jibraeel, Mikaeel and Israfeel, Creator of the heavens and earth and Knower of the seen and the unseen! You judge between Your servants regarding what they differ in, so direct me to the truth which they differ on, by Your leave. Verily, You guide whom You will to the straight path.)
Allah’s statement,
﴿ فَإِنَّ ٱللَّهَ عَدُوٌّ۬ لِّلۡكَـٰفِرِينَ ﴾
(then verily, Allah is an enemy to the disbelievers) informed the disbelievers that whoever takes a friend of Allah as an enemy, then he has taken Allah as an enemy, and whoever treats Allah as an enemy, then he shall be Allah’s enemy. Indeed, whoever is an enemy of Allah then he will lose in this life and the Hereafter, as stated earlier;
« مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْمُحَارَبَة »
(Whoever takes a friend of Mine as an enemy, I shall wage war on him.)”
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ
وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ ۖ لَّوْ كَانُوا يَعْلَمُونَ
They followed what the Shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) till they had said, “We are only 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, but they could not thus harm anyone except by Allah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.
And if they had believed, and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew! [Surah Al-Baqarah (2) : 102 – 103]
Ibn Kathir states in his explanation of the above ayaat (verses):
“As-Suddi said that Allah’s statement,
﴿ وَٱتَّبَعُواْ مَا تَتۡلُواْ ٱلشَّيَـٰطِينُ عَلَىٰ مُلۡكِ سُلَيۡمَـٰنَۖ ﴾
(They followed what the Shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulaiman) means, “`During the time of Prophet Sulaiman.’ Beforehand, the devils used to ascend to heaven and eavesdrop on the conversations of the angels about what will occur on the earth regarding death, other incidents or unseen matters. They would convey this news to the soothsayers, and the soothsayers would in turn convey the news to the people. The people would believe what the soothsayers told them as being true. When the soothsayers trusted the devils, the devils started to lie to them and added other words to the true news that they heard, to the extent of adding seventy false words to each true word. The people recorded these words in some books. Soon after, the Children of Israel said that the Jinns know matters of the Unseen. When Sulaiman was sent as a Prophet, he collected these books in a box and buried it under his throne; any devil that dared get near the box was burned. Solomon said, `I will not hear of anyone who says that the devils know the Unseen, but I will cut off his head.’ When Sulaiman died and the scholars who knew the truth about Sulaiman perished, there came another generation. To them, the devil materialized in the shape of a human and said to some of the Children of Israel, `Should I lead you to a treasure that you will never be able to use up’ They said. `Yes.’ He said, `Dig under this throne,’ and he went with them and showed them Sulaiman’s throne. They said to him, `Come closer.’ He said, `No. I will wait for you here, and if you do not find the treasure then kill me. ‘ They dug and found the buried books, and Satan (the devil) said to them, `Sulaiman only controlled the humans, devils and birds with this magic.’ Thereafter, the news that Sulaiman was a sorcerer spread among the people, and the Children of Israel adopted these books. When Muhammad (sallallahu alaihi wasallam) came, they disputed with him relying on these books. Hence Allah’s statement,
﴿ وَمَا ڪَفَرَ سُلَيۡمَـٰنُ وَلَـٰكِنَّ ٱلشَّيَـٰطِينَ كَفَرُواْ ﴾
(Sulaiman did not disbelieve, but the Shayateen (devils) disbelieved).
Allah said,
﴿ وَمَآ أُنزِلَ عَلَى ٱلۡمَلَڪَيۡنِ بِبَابِلَ هَـٰرُوتَ وَمَـٰرُوتَۚ وَمَا يُعَلِّمَانِ مِنۡ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحۡنُ فِتۡنَةٌ۬ فَلَا تَكۡفُرۡۖ فَيَتَعَلَّمُونَ مِنۡهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيۡنَ ٱلۡمَرۡءِ وَزَوۡجِهِۦۚ ﴾
(And such things that came down at Babylon to the two angels, Haroot and Maroot, 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,
﴿ وَمَا ڪَفَرَ سُلَيۡمَـٰنُ ﴾
(Sulaiman did not disbelieve) saying, “The negation applies in both cases. Allah then said,
﴿ وَلَـٰكِنَّ ٱلشَّيَـٰطِينَ كَفَرُواْ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحۡرَ وَمَآ أُنزِلَ عَلَى ٱلۡمَلَڪَيۡنِ ﴾
(But the Shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels).
The Jews claimed that Jibreel and Mikaeel 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,
﴿ وَمَآ أُنزِلَ عَلَى ٱلۡمَلَڪَيۡنِ بِبَابِلَ ﴾
(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,
﴿ وَمَآ أُنزِلَ عَلَى ٱلۡمَلَڪَيۡنِ ﴾
(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.
﴿ وَٱتَّبَعُواْ مَا تَتۡلُواْ ٱلشَّيَـٰطِينُ عَلَىٰ مُلۡكِ سُلَيۡمَـٰنَۖ ﴾
(They followed what the Shayateen (devils) gave out (falsely) in the lifetime of Sulaiman.) meaning, magic. However, neither did Sulaimann 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 Haroot and Maroot.”
Ibn Jarir continued; “If someone asks about explaining this Ayah in this manner, we say that,
﴿ وَٱتَّبَعُواْ مَا تَتۡلُواْ ٱلشَّيَـٰطِينُ عَلَىٰ مُلۡكِ سُلَيۡمَـٰنَۖ ﴾
(They followed what the Shayateen (devils) gave out (falsely) in the lifetime of Sulaiman.) means, magic. Sulaiman 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 Haroot and Maroot, meaning Jibreel and Mikaeel, for Jewish sorcerers claimed that Allah sent magic by the words of Jibreel and Mikaeel to Sulaiman, son of Dawood. Allah denied this false claim and stated to His Prophet Muhammad (sallallahu alaihi wasallam) that Jibreel and Mikaeel were not sent with magic. Allah also exonerated Sulaiman from practicing magic, which the devils taught to the people of Babylon by the hands of two men, Haroot and Maroot. Hence, Haroot and Maroot were two ordinary men (not angels or Jibreel or Mikaeel).” These were the words of At-Tabari, and this explanation is not plausible.
Many among the Salaf, said that Haroot and Maroot 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 referred to him being among the angels,
﴿ وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ ﴾
(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 Haroot and Maroot did was less evil than what Iblis, may Allah curse him, did. Al-Qurtubi reported this opinion from Ali, Ibn Masud, Ibn Abbas, Ibn Umar, Kab Al-Ahbar, As-Suddi and Al-Kalbi.
Allah said,
﴿ وَمَا يُعَلِّمَانِ مِنۡ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحۡنُ فِتۡنَةٌ۬ فَلَا تَكۡفُرۡۖ ﴾
(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).)
Abu Jafar Ar-Razi said that Ar-Rabi bin Anas said that Qays bin Abbad said that Ibn Abbas said, “When someone came to the angels to learn magic, they would discourage him and say to him, `We are only a test, so do not fall into disbelief.’ They had knowledge of what is good and evil and what constitutes belief or disbelief, and they thus knew that magic is a form of disbelief. When the person who came to learn magic still insisted on learning it, they commanded him to go to such and such place, where if he went, Satan (the devil) would meet him and teach him magic. When this man would learn magic, the light (of faith) would depart him, and he would see it shining (and flying away) in the sky. He would then proclaim, `O my sorrow! Woe unto me! What should I do.” Al-Hasan Al-Basri said that this Ayah means, “The angels were sent with magic, so that the people whom Allah willed would be tried and tested. Allah made them promise that they would not teach anyone until first proclaiming, `We are a test for you, do not fall into disbelief.”’ It was recorded by Ibn Abi Hatim. Also, Qatadah said, “Allah took their covenant to not teach anyone magic until they said, `We are a test. Therefore, do not fall in disbelief.”’
Also, As-Suddi said, “When a man would come to the two angels they would advise him, `Do not fall into disbelief. We are a test. ‘When the man would ignore their advice, they would say, `Go to that pile of ashes and urinate on it.’ When he would urinate on the ashes, a light, meaning the light of faith, would depart from him and would shine until it entered heaven. Then something black that appeared to be smoke would descend and enter his ears and the rest of his body, and this is Allah’s anger. When he told the angels what happened, they would teach him magic. So Allah’s statement,
﴿ وَمَا يُعَلِّمَانِ مِنۡ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحۡنُ فِتۡنَةٌ۬ فَلَا تَكۡفُرۡۖ ﴾
(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).)
Sunayd said that Hajjaj said that Ibn Jurayj commented on this Ayah (2:102), “No one dares practice magic except a disbeliever. As for the Fitnah, it involves trials and freedom of choice.” The scholars who stated that learning magic is disbelief relied on this Ayah for evidence. They also mentioned the Hadith that Abu Bakr Al-Bazzar recorded from Abdullah, which states,
« مَنْ أَتَى كَاهِنًا أَوْ سَاحِرًا فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَر بِمَا أُنْزِلَ عَلى مُحَمَّدٍ صلى الله عليه وسلّم »
(Whoever came to a soothsayer or a sorcerer and believed in what he said, will have disbelieved in what Allah revealed to Muhammad.)
This Hadith has an authentic chain of narration and there are other Hadiths which support it.
Allah said,
﴿ فَيَتَعَلَّمُونَ مِنۡهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيۡنَ ٱلۡمَرۡءِ وَزَوۡجِهِۦۚ ﴾
(And from these (angels) people learn that by which they cause separation between man and his wife,) This means, “The people learned magic from Haroot and Maroot and indulged in evil acts that included separating spouses, even though spouses are close to, and intimately associate with each other. This is the devil’s work.” Muslim recorded that Jabir bin Abdullah said that the Messenger of Allah (sallallahu alaihi wasallam) said,
« إِنَّ الشَّيْطَانَ لَيَضَعُ عَرْشَهُ عَلَى الْمَاءِ ثُمَّ يَبْعَثُ سَرَايَاهُ فِي النَّاسِ فَأَقْرَبُهُمْ عِنْدَهُ مَنْزِلَةً أَعْظَمُهُمْ عِنْدَهُ فِتْنَةً وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا زِلْتُ بِفُلَانٍ حَتَّى تَرَكْتُهُ وَهُوَ يَقُولُ كَذَا وَكَذَا، فَيَقُولُ إِبْلِيسُ: لَا وَاللهِ مَا صَنَعْتَ شَيْئًا، وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا تَرَكْتُهُ حَتّى فَرَّقْتُ بَيْنَهُ وَبَيْنَ أَهْلِهِ، قَالَ: فَيُقرِّبُهُ وَيُدْنِيهِ وَيَلْتَزِمُهُ وَيَقُولُ: نِعْمَ أَنْت »
(Satan erects his throne on water and sends his emissaries among the people. The closest person to him is the person who causes the most Fitnah. One of them (a devil) would come to him and would say, `I kept inciting so-and-so, until he said such and such words.’ Iblis says, `No, by Allah, you have not done much.’ Another devil would come to him and would say, `I kept inciting so-and-so, until I separated between him and his wife.’ Satan would draw him closer and embrace him, saying, `Yes, you did well.’)
Separation between a man and his wife occurs here because each spouse imagines that the other spouse is ugly or ill-mannered, etc.
Allah said,
﴿ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنۡ أَحَدٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ ﴾
(But they could not thus harm anyone except by Allah’s leave). Sufyan Ath-Thawri commented, “Except by Allah’s appointed term.” Further, Al-Hasan Al-Basri said that,
﴿ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنۡ أَحَدٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ ﴾
(But they could not thus harm anyone except by Allah’s leave) means, “Allah allows magicians to adversely affect whomever He wills and saves whomever He wills from them. Sorcerers never bring harm to anyone except by Allah’s leave.” Allah’s statement,
﴿ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡۚ ﴾
(And they learn that which harms them and profits them not.) means, it harms their religion and does not have a benefit compared to its harm.
﴿ وَلَقَدۡ عَلِمُواْ لَمَنِ ٱشۡتَرَٮٰهُ مَا لَهُ ۥ فِى ٱلۡأَخِرَةِ مِنۡ خَلَـٰقٍ۬ۚ ﴾
(And indeed they knew that the buyers of it (magic) would have no (Khalaq) share in the Hereafter.) meaning, “The Jews who preferred magic over following the Messenger of Allah (sallallahu alaihi wasallam) knew that those who commit the same error shall have no Khalaq in the Hereafter.” Ibn Abbas, Mujahid and As-Suddi stated that `no Khalaq’ means, `no share.’
Allah then said,
﴿ وَلَوۡ أَنَّهُمۡ ءَامَنُواْ وَٱتَّقَوۡاْ لَمَثُوبَةٌ۬ مِّنۡ عِندِ ٱللَّهِ خَيۡرٌ۬ۖ لَّوۡ كَانُواْ يَعۡلَمُونَ ﴾
(And how bad indeed was that for which they sold their own selves, if they but knew. And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!). Allah stated,
﴿ وَلَبِئۡسَ ﴾
(And how bad) meaning, what they preferred, magic, instead of faith and following the Messenger, if they but comprehend the advice.
﴿ وَلَوۡ أَنَّهُمۡ ءَامَنُواْ وَٱتَّقَوۡاْ لَمَثُوبَةٌ۬ مِّنۡ عِندِ ٱللَّهِ خَيۡرٌ۬ۖ ﴾
(And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord,) meaning, “Had they believed in Allah and His Messenger and avoided the prohibitions, then Allah’s reward for these good deeds would have been better for them than what they chose and preferred for themselves.” Similarly, Allah said,
﴿ وَقَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ وَيۡلَڪُمۡ ثَوَابُ ٱللَّهِ خَيۡرٌ۬ لِّمَنۡ ءَامَنَ وَعَمِلَ صَـٰلِحً۬ا وَلَا يُلَقَّٮٰهَآ إِلَّا ٱلصَّـٰبِرُونَ ﴾
(But those who had been given (religious) knowledge said: “Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except As-Sabiroon (the patient in following the truth).”) (28:80).”
Magic is a terrible thing. The one who practices magic has disbelieved, as is made clear from the above ayah (verse).
Going to a magician and asking him to do magic for you is also a repugnant action.
عن عمران بن حصين رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ليس منا من تطيَّرَ أو تُطيِّر له أو تَكَهَّن أو تُكهِّن له أو سَحَر أو سُحِر له ومَن عقد عقدةً أو قال عقدَ عقدةً ومَن أتَى كاهنًا فصدَّقه بما قال فقد كفر بما أُنزِلَ على محمدٍ صلَّى اللهُ عليه وسلَّم
Imran ibn Husayn (radiallahu anhu) said: The Messenger of Allah (sallallahu alaihi wasallam) said: “He is not of us who seeks omens or has omens sought for him, or who practices fortune telling or has his fortune told to him, or who practices magic or has magic performed for him, and the one who ties a knot – or he said: ties a knot, and whoever goes to a fortune teller and believes what he says has disbelieved in that which was revealed to Muhammad (sallallahu alaihi wasallam).” [Musnad Al-Bazzaar, Hadeeth No. 3578. Imam Abu Bakr Al-Haythami said that all its men are from the men of the Sahih except Ishaq ibn Ar-Rabee, who is trustworthy.]
Remember, there is no “good” magic. All magic is evil and there is no reason whatsoever to go to a magician. Whoever has sought help from a magician in the past, should hasten to repent to Allah.