and some people have died from words they heard. Thus, it is akin to the incidental conditions and illnesses that affect the body. (1)

His words, exalted is He: “and what was sent down to the two angels in Babylon”—that is, they teach what was sent down to the two angels, namely inspiration and knowledge; thus, “sending down” here means inspiration and instruction. It is also said: “And they followed what was sent down to the two angels.” (2) Ibn Abbas and al-Hasan recited it as al-malikayn (“the two kings”), with the letter lām pronounced with kasrah. Ibn Abbas said, “They were two magician men in Babylon.” Al-Hasan said, “They were two non-Arab men,” for angels do not teach magic.

Babylon is Babylon in Iraq. It was called Babylon because languages became confused there when Nimrod’s lofty tower fell—that is, when they became dispersed. Ibn Mas‘ud said, “Babylon is in the land of Kufa.” It was also said to be Mount Damavand. The well-known recitation is al-malakayn (“the two angels”), with the letter lām pronounced with fathah. If it is asked, “How can angels be permitted to teach magic?” the answer is that there are two interpretations.

The first is that they did not deliberately teach it; rather, they described magic, mentioned its falsity, and commanded people to avoid it. Here, teaching means informing. But the wretched person disregards their counsel and learns magic from their description of its practice.

The second interpretation—and it is the sounder one—is that Allah Most High tested people through the two angels at that time: whoever was wretched would learn magic from them, receive it from them, and put it into practice, (4) thereby disbelieving; while whoever was blessed would leave it alone and remain upon faith. The two teachers would incur additional punishment for teaching; thus, it was a trial for both the teacher (and the learner). (5) Allah may test His servants with whatever He wills; to Him belong the command and the judgment.

His words, exalted is He: “Harut and Marut.” These are two Syriac names. Grammatically, they are in the genitive position as an explicative of “the two angels,” but they appear in the accusative form because they are foreign proper names and definite. Their story, as related by Ibn Abbas and the exegetes, (6) is that the angels saw the vile deeds of the Children of Adam ascending to heaven in the time of Idris, peace be upon him. They reproached them and said, “These are the ones whom You made successors on earth and chose, yet they disobey You.” Allah Most High said, “If I sent you down to earth and placed within you what I have placed within them, you would do as they have done.” They said, “Glory be to You! It would not be fitting for us to disobey You.” Allah Most High said to them, “Choose two angels from among your best, and I shall send them down to earth.” So they chose Harut and Marut, who were among the most righteous and devout of the angels.

Al-Kalbi said: Allah Most High said to them, “Choose three.” So they chose Aza, who was Harut; Azaya, who was Marut—their names were changed when they committed the sin—and Azazil. Allah then instilled desire within them, sent them down to earth, and commanded them to judge between people with justice