The exegesis of verse 102 of Surah Al-Baqarah, which addresses the teaching of specific sciences by the angels Harut and Marut and the societal and individual effects of sorcery and magic, constitutes a profound and multi-layered subject in Quranic studies. This verse, with its profound insight into ethical, psychological, and social issues related to the misuse of knowledge, has been examined from various interpretative and theological perspectives. This treatise, by synthesising the content of the lecture and its meticulous analyses, investigates this verse with a scientific and specialised approach. The objective is to provide a coherent, exalted text suitable for an erudite audience, which not only preserves the original content but also enhances its scholarly and literary richness through supplementary elucidations and semantic connections. The structure of this composition, organised systematically and employing refined allegories, is designed to be both scientifically credible and literarily engaging.
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ 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 هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنْفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ
Translation: And they followed what the devils recited during Solomons reign. Solomon did not disbelieve, but the devils disbelieved by teaching mankind magic and what was revealed to the two angels in Babylon, Harut and Marut. Yet, these two taught no one until they said, We are but a trial, so do not disbelieve. And from them, people learned that by which they cause separation between a man and his wife. However, they do not harm anyone except by Allahs permission. And they learn what harms them and does not benefit them. Indeed, they knew that whoever purchased it would have no share in the Hereafter. And how dreadful was that which they sold themselves for, if they but knew.
Verse 102 of Surah Al-Baqarah was revealed against the historical and social backdrop of the Children of Israel and the reign of Prophet Solomon (peace be upon him). This verse refers to the misuse by some Jews of demonic sciences and sorcery, pursued to attain power and material benefits through the teaching and practice of magic. Harut and Marut, two divine angels, were introduced as instruments of divine trial, who imparted specific knowledge to mankind but with explicit warning that such knowledge could lead to disbelief and misguidance. The verse, by emphasising the spiritual and social harms of sorcery, delivers a profound caution to humanity against the abuse of knowledge.
Verse 102 of Surah Al-Baqarah, by explicating the historical context of the teaching of magic and the role of the angels Harut and Marut, stresses the human responsibility towards knowledge. This verse, in a warning tone, urges mankind to avoid knowledge that leads to harm for oneself and society and to pursue spiritual felicity.
Key Point: The Holy Quran in this verse, by emphasising the spiritual and psychological harms of magic, considers its material benefits negligible and worthless. This viewpoint accords with the Quranic concept of small benefit versus great harm and implies the primacy of spiritual felicity over material gain.
The Quranic phrase And they learn what harms them and does not benefit them initially appears contradictory to the historical reality that sorcerers derived material benefits such as money, fame, or power from magical practices. However, this apparent contradiction is resolved upon deeper examination. The Quran, with a holistic perspective, regards the material benefits of sorcery as insignificant compared to its profound spiritual, psychological, and social harms. Just as a brilliant gem is insignificant before an ocean of darkness, so too the material advantages of magic pale in the face of its damages.
This analysis is rooted in Islamic ethical philosophy, which seeks true felicity in mental health, faith, and familial integrity. Material gains, though superficially attractive, are but fleeting shadows unable to reach the light of truth in exchange for the loss of these values.
Key Point: Due to its intrusive nature, magic leads to psychological distress and turmoil for the sorcerer and their family. These harms extend beyond the individual, affecting generations and society at large.
Magic, by virtue of its unethical and invasive character, plunges sorcerers into psychological disarray and spiritual distress. This turmoil encompasses not only the sorcerer but also their family and descendants. Like dense smoke polluting the air, magic darkens the psyche of the sorcerer and their surroundings. Such individuals lack transparent, faithful lives and are deprived of spiritual felicity.
In the psychology of religion, unethical acts such as sorcery give rise to anxiety, guilt, and psychological disorders. This analysis aligns with sociological studies indicating that superstitious beliefs and unethical practices undermine familial and social cohesion.
This section, through examination of the concepts of harm and benefit in magic, demonstrated that the Quran, by emphasising profound spiritual and psychological harms, dismisses any material benefit. This viewpoint guides humanity to abstain from the misuse of knowledge and seek true felicity.
