Were Harūt and Marūt Angels or Kings?

[Abu Hafs]

[FONT=&quot]بسم الله الرحمان الرحيم[/FONT]​

[FONT=&quot]السلام عليكم و رحمة الله و بركاته[/FONT]​

[FONT=&quot]الحمد الله[/FONT][FONT=&quot][/FONT]​

Allāh [FONT=&quot]سبحانه و تعالى[/FONT]tells us,

[FONT=&quot]وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ[/FONT] ۖ [FONT=&quot]وَمَا كَفَرَ سُلَيْمَانُ وَلَـٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ[/FONT] ۚ [FONT=&quot]وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ[/FONT] ۖ [FONT=&quot]فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ[/FONT] ۚ [FONT=&quot]وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ[/FONT] [FONT=&quot][/FONT]​

“They followed what the Shayāṭīn (devils) gave out (falsely of the magic) in the lifetime of Sulaymān (Solomon). Sulaymān did not disbelieve, but the Shayāṭīn (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Hārūt and Mārūt, 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 Allāh's Leave…”[1]

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The word Allāh [FONT=&quot]سبحانه و تعالى[/FONT] has used to mention about the Hārūt and Mārūt is [FONT=&quot]الْمَلَكَيْنِ[/FONT]. The root of this word is [FONT=&quot]مَلَكَ[/FONT] which means an Angel. But, Imām al-Baghawī [FONT=&quot]رحمه الله[/FONT] mentions in his tafsīr that cAbdullāh bin cAbbās [FONT=&quot]رضي الله عنهما[/FONT], Al-Ḥasan [FONT=&quot]رحمه الله[/FONT] and Imām Fakhrud-Dīn ar-Rāzī [FONT=&quot]رحمه الله[/FONT] mentions that aḍ-Ḍaḥḥāk [FONT=&quot]رحمه الله[/FONT] used to recite the word as [FONT=&quot]الْمَلِكَيْنِ[/FONT][2]whose root is [FONT=&quot]مَل[/FONT][FONT=&quot]ِ[/FONT][FONT=&quot]كَ[/FONT] with a kasraħ on lām rather than fatḥaħ. This fact is also mentioned in Tafsīr al-Kashshāf by Imām az-Zamakhsharī رحمه الله

One might wonder, the Qur’ān is in different recitations? The answer to this question is yes, it has reached to us in ten different but authentic Qiracāħ. Before we study the variant recitation of the verse, lets give a brief introduction to the different Qiracāħ of the Qur’ān.
A Qiracāħ is, for the most part, a method of pronunciation used in the recitations of the Qur’ān. These methods are different from the seven forms or modes (ḥurūf) in which the Qur’ān was revealed. The seven modes were reduced to one, that of Quraysh, during the era of Caliph cUthmān [FONT=&quot]رضي الله عنه[/FONT] when he ordered that the Qur’ān be copied in the Qurayshī dialect and distributed among the Islāmic centers of the time. Hence, only the Qurayshī mode remains today and all of the methods of recitation are based on this mode. The various methods have all been traced back to the Prophet [FONT=&quot]صلى الله عليه و سلم[/FONT] through a number of the Ṣaḥābaħ [FONT=&quot]رضي الله عنهما[/FONT] who were most noted for their Qur’ānic recitations. That is, these Ṣaḥābaħ [FONT=&quot]رضي الله عنهما[/FONT]recited the Qur’ān to the Prophet [FONT=&quot]صلى الله عليه و سلم[/FONT] or in his presence and received his approval. Among them were the following: Ubayy ibn Kacb, cAlī ibn Abī Ṭālib, Zayd ibn Thābit, Ibn Mascūd, Abū ad-Dardā’, and Abū Mūsa al-Ashcarī [FONT=&quot]رضي الله عنهما[/FONT]. Many of the other Ṣaḥābaħ [FONT=&quot]رضي الله عنهما[/FONT]learned from these masters. cAbdullāh Ibn cAbbās [FONT=&quot]رضي الله عنهما[/FONT], the master commentator of the Qur’ān among the Ṣaḥābaħ [FONT=&quot]رضي الله عنهما[/FONT], learned from both Ubayy and Zayd [FONT=&quot]رضي الله عنهما[/FONT]. [3]

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[1] Sūraħ al-Baqaraħ, 2:102

[2] Mcālim at-Tanzīl

[3] Al-Itqān