Surah Al-Baqarah 2:102

Translation

and followed what the evil ones had fabricated about the Kingdom of Solomon instead. Not that Solomon himself was a disbeliever; it was the evil ones who were disbelievers. They taught people witchcraft and what was revealed in Babylon to the two angels Harut and Marut. Yet these two never taught anyone without first warning him, ‘We are sent only to tempt- do not disbelieve.’ From these two, they learned what can cause discord between man and wife, although they harm no one with it except by God’s leave. They learned what harmed them, not what benefited them, knowing full well that whoever gained [this knowledge] would lose any share in the Hereafter. Evil indeed is the [price] for which they sold their souls, if only they knew.

English translation: M.A.S. Abdel Haleem.

Meaning and reflection

Wording

This profound verse reveals a striking contrast in the choices of the Children of Israel: their rejection of divine guidance and their embrace of harmful practices. Allah, in His infinite wisdom, exposes their misguided priorities and clarifies important truths.

Following Falsehood

The verse begins by stating, "And they followed what the devils recited upon the reign of Solomon" (وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَٰنَ). The word "followed" (اتبعوا) implies adopting and acting upon something, not just casually hearing it. Ibn Ashur notes that this phrase connects to the previous verse, where the people of the Book cast aside Allah's scripture. This illustrates a recurring pattern: when truth is abandoned, falsehood quickly fills the void. The use of the present tense verb "تَتْلُوا۟" (recited/read) suggests that these harmful teachings were not a one-time event but an ongoing practice by "الشَّيَٰطِينُ" (devils). These "devils" could refer to actual jinn, or, as Ibn Ashur suggests, to wicked humans, such as manipulative sorcerers or corrupt Jewish scholars, who spread deceptive knowledge. The preposition "عَلَىٰ" (upon) in this context signifies falsely attributing or fabricating lies about Prophet Solomon's kingdom.

Clearing a Prophet's Name

The Quran immediately clarifies, "And Solomon did not disbelieve, but the devils disbelieved" (وَمَا كَفَرَ سُلَيْمَٰنُ وَلَٰكِنَّ ٱلشَّيَٰطِينَ كَفَرُوا۟). This is a strong and direct defense of Prophet Solomon's innocence, refuting the slander that he engaged in magic. It's a powerful interjection to protect the sacred honor of a prophet of Allah. The emphasis is on the actual disbelief of the devils, highlighting their profound error in teaching magic.

The Source of Harmful Knowledge

These devils, whether human or jinn, were "teaching people magic" (يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ). The verse then connects this to "what was sent down to the two angels in Babylon, Harut and Marut" (وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَٰرُوتَ وَمَارُوتَ). "أُنْزِلَ" (sent down) here refers to knowledge being made accessible as a test, not an endorsement of magic itself. Babylon was an ancient center of magic, known for such practices. The angels, Harut and Marut, were sent as a divine trial, explicitly warning people about the dangers.

A Clear Warning, A Dire Choice

Crucially, these teachers "did not teach anyone until they had said, 'Indeed, we are a trial, so do not disbelieve'" (وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌۭ فَلَا تَكْفُرْ). The phrasing "مِنْ أَحَدٍ" (not a single one) emphasizes that no one was taught without this clear, upfront warning. "فتنة" (fitnah) means a test or trial. Despite this explicit caution, people chose to learn "that by which they cause separation between a man and his wife" (مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ). Ibn Ashur highlights this as an extreme example of magic's destructiveness, targeting the sacred bond of marriage built on love and mercy.

Allah's Ultimate Power

The verse provides a vital theological safeguard: "But they cannot harm anyone thereby except by permission of Allah" (وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ). This affirms that ultimate power rests solely with Allah. No magic or created thing has inherent power; any effect occurs only by His will and decree.

The Ultimate Loss

Finally, the verse condemns the pursuit of magic, stating, "And they learn that which harms them and does not benefit them" (وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ). This emphasizes the inherent futility and harm of magic, yielding no true benefit in this life. The people "had already known that whoever bought it would have no share in the Hereafter" (وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْءَاخِرَةِ مِنْ خَلَاقٍۢ). "اشْتَرَاهُ" (bought it) is a powerful metaphor for sacrificing one's faith and eternal reward for magic. The emphatic "مِنْ خَلَاقٍۢ" signifies no portion of good whatsoever. The verse concludes with a powerful rhetorical flourish: "And wretched is that for which they sold themselves, if they only knew" (وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ). They "knew" (عَلِمُوا۟) the truth intellectually, yet their actions showed a profound lack of true understanding or wisdom, behaving "as if they did not know" (al-Zamakhshari). This highlights the tragedy of knowledge that does not lead to righteous action.

Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb), al-Jalalayn

Qur'anic Worlds

This verse opens a window into profound historical events and their timeless lessons, inviting us to ponder deeply on the choices people make when faced with divine guidance. It addresses the Jews who lived at the time of Prophet Muhammad, peace be upon him, rebuking them for their rejection of his message and their pursuit of magic. Allah Himself is speaking here, correcting misconceptions and clarifying historical truths.

The Audience and Their Choice

At the heart of this verse is a pivotal moment in the World of Revelation. The Jews, despite having received earlier scriptures, were presented with the Quran, a book confirming what was already with them. Yet, as al-Tabari explains, they chose to dispute the Prophet and abandon Allah's book, preferring instead the practices of magic. This highlights a crucial choice: clinging to falsehoods or embracing divine truth. This wasn't merely a casual choice; it was a preference for what "the devils recited" (مَا تَتْلُوا۟ ٱلشَّيَٰطِينُ), implying a deep-seated rejection of clear guidance.

Clearing Historical Misconceptions

The verse then delves into the Worlds of Past Nations, specifically addressing two major misunderstandings. First, it firmly declares, "And Solomon did not disbelieve, but the devils disbelieved, teaching people magic." This absolves Prophet Sulayman (Solomon), peace be upon him, from the vile accusation made by some Jews that he was a sorcerer. As scholarly accounts like those from al-Tabari narrate, devils had planted books of magic under Sulayman's throne, which people later discovered and wrongly attributed to him.

Second, the verse speaks of "what was revealed to the two angels in Babylon, Harut and Marut." This refers to another historical phenomenon of magic. Mufti Shafi's commentary illuminates the unique role of these angels. In a time when magic was widespread and confused with prophecy, Allah sent Harut and Marut to Babylon. Their mission was not to encourage magic, but to clarify its true nature, explaining its forms and formulas. Critically, they issued a stern warning to all who came to them: "We are but a trial, so do not disbelieve." This was a divine test, distinguishing those who would use this knowledge to understand and avoid evil from those who would misuse it for transgression, thus falling into disbelief.

Allah's Ultimate Power

Despite the destructive power of magic, even its ability to "cause separation between a man and his wife," the verse reminds us of Allah's absolute sovereignty: "But they could not thus harm anyone except with the permission of Allah." This fundamental truth, as Mufti Shafi points out, affirms that no cause, magical or otherwise, can produce an effect without Allah's ultimate will. It connects to the World of Creation, reminding us that all forces, seen and unseen, are under divine command.

Finally, the verse delivers a poignant warning to those who indulged in magic: "And they learned what harms them and does not benefit them. And they certainly knew that whoever bought it would have no share in the Hereafter." The phrase "if they only knew" after "they certainly knew" emphasizes a profound paradox. Mufti Shafi explains that knowledge not acted upon, or not understood in its true implications, is akin to ignorance. They knew the spiritual cost, yet they chose ruin, sacrificing their share in the Hereafter for fleeting, harmful practices. This serves as a powerful reminder for us all to reflect on our own choices: are we pursuing what truly benefits us, or are we, despite our knowledge, exchanging eternal good for temporary harm?

Sources: al-Tabari (Jami al-Bayan), Ma'arif al-Quran (Mufti Shafi), Ibn Kathir, Sayyid Qutb (Fi Zilal al-Quran), al-Razi (Mafatih al-Ghayb), al-Baghawi (Maalim al-Tanzil)

Worldly Mirror

The Allure of False Promises

This verse addresses a stark reality about a group of Jews in the time of Prophet Muhammad, peace be upon him. It highlights their deviation from the divine teachings revealed to them, choosing instead to follow the tales of magic and sorcery that were falsely attributed to Prophet Solomon (peace be upon him). Allah emphatically clears Prophet Solomon of any involvement, stating, "And Solomon did not disbelieve; rather, the devils disbelieved" (وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا). This immediately teaches us that true prophethood is diametrically opposed to magic, which the Quran here equates with disbelief. It shows a profound character flaw: ignoring the truth of divine revelation in favor of false, deceptive paths.

A Divinely Permitted Test

The verse then speaks of angels, Harut and Marut, in ancient Babylon. They were sent as a profound test (إِنَّمَا نَحْنُ فِتْنَةٌ), openly warning people, "Do not disbelieve!" (فَلَا تَكْفُرْ) before teaching any aspect of magic. This was not an endorsement but a clear, upfront warning against the spiritual peril of engaging with it. Yet, many still chose to learn, captivated by the promise of power. Sayyid Qutb points out how this reiterates that magic itself is an act of disbelief. This divine test underscores human responsibility: despite clear warnings, the allure of forbidden knowledge can lead to profound spiritual misguidance.

The Bitter Fruits of Discord

Among the most destructive practices they learned was how to create separation between a person and their spouse (مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ). This highlights a grave social consequence: the deliberate undermining of the foundational unit of society, the family. Dr. Israr Ahmad observes that even today, people engage in various superstitious practices to sow discord in relationships. This impulse to seek power or control through illicit, hidden means, even to harm others, reflects a deep spiritual illness that spans across generations and communities. It shows a readiness to compromise fundamental societal harmony for selfish or malicious ends.

The Ultimate Reality and Cost

Crucially, the verse reminds us that no harm can befall anyone except by Allah's permission (إِلَّا بِإِذْنِ اللَّهِ). This is a core tenet of faith, a comfort and a powerful check: ultimately, all power rests with Allah. Despite the warnings and the clear understanding that such practices brought no good, but only harm (وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ), those who pursued magic did so knowingly. They understood that engaging in it meant they would have no share in the blessings of the Hereafter (مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ). This is a profound reflection on self-knowledge and character: knowing the truth but choosing to ignore it for fleeting worldly desires. As Tazkirul Quran explains, seeking "mysterious recipes" for blessings or quick fixes instead of righteous action is a recurring pattern in communities facing decline. The verse critiques the choice to abandon divine guidance for practices that offer immediate, albeit harmful, gratification, trading an eternal good for a temporary, destructive one.

Sources: al-Munir (Wahba al-Zuhayli), Israr Ahmad (Bayan ul Quran), Sayyid Qutb (Fi Zilal al-Quran), Ibn al-Jawzi (Zad al-Masir), Tazkirul Quran

Connections

The Stubborn Path of Disbelief

Our reflection on Surah Al-Baqarah, ayah 102, brings us to a poignant moment in the Quran's address to the Children of Israel. This verse is deeply connected to the preceding ones, which criticized the Jewish people for their persistent rejection of divine guidance and their breaking of covenants. As scholars like al-Sabuni and al-Wasit explain, after Allah highlighted their rejection of His books and messengers, even their enmity towards the Angel Jibreel, this ayah unveils another layer of their deviation: their embrace of magic and sorcery as an alternative to divine truth. It serves as a gentle consolation for Prophet Muhammad, peace be upon him, by illustrating that the opposition he faced was merely a continuation of their historical pattern of turning away from divine light.

Clearing the Name of a Prophet

The verse begins by recounting how they followed "ما تتلوا الشياطين على ملك سليمان" (what the devils recited/taught during the reign of Sulayman). During the magnificent era of Prophet Sulayman (Solomon), peace be upon him, devils propagated lies, suggesting that his extraordinary power over jinn and creation was due to magic. The Jews, instead of defending their prophet, accepted these falsehoods and falsely accused Sulayman of practicing sorcery and even apostasy. Allah unequivocally clears Sulayman's name, declaring, "وما كفر سليمان ولكن الشياطين كفروا" (Sulayman did not disbelieve, but the devils disbelieved). Al-Biqa'i highlights the profound contrast here: they abandoned the guidance of Allah's beloved prophets for the treacherous whispers of His greatest enemies, the devils.

A Divine Test and a Grave Warning

The ayah then speaks of "وما أنزل على الملكين ببابل هاروت وماروت" (and what was sent down to the two angels, Harut and Marut, in Babylon). In Babylon, a city notorious for its widespread magic, Allah sent these two angels as a "فتنة" (a trial or test) for humanity, as both al-Sabuni and al-Wasit confirm. Their purpose was not to endorse magic, but to expose its deceptive nature and methods. Crucially, before teaching anyone, they would issue a clear warning: "إنما نحن فتنة فلا تكفر" (We are only a trial, so do not disbelieve). This was meant to empower people to distinguish between genuine divine miracles and the deceptions of sorcerers. Yet, tragically, many ignored this sincere advice, choosing instead to learn "ما يفرقون به بين المرء وزوجه" (what would cause separation between a man and his wife), underscoring the destructive and anti-social nature of their chosen path.

The True Source of Power

A fundamental connection in this verse, emphasized by al-Biqa'i, is the declaration, "وما هم بضارين به من أحد إلا بإذن الله" (And they cannot harm anyone with it except by Allah’s permission). This profound statement reaffirms Allah's absolute sovereignty. No magic, no evil, no force in creation can operate outside His ultimate knowledge and decree. It serves as a vital reminder that while causes and effects exist, everything ultimately happens by Allah's will, safeguarding us from attributing independent power to anything other than Him.

A Terrible Exchange

The verse culminates with a stark reminder of the ultimate consequences: "ويتعلمون ما يضرهم ولا ينفعهم" (And they learn what harms them and does not benefit them). The Jews were well aware that this path offered them no share in the blessings of the afterlife, as their own scriptures had warned against such practices. This was indeed "بئس ما شروا به أنفسهم" (a wretched thing they sold their souls for). The phrase "لو كانوا يعلمون" (if only they knew) here, as al-Biqa'i explains, implies that their knowledge was not true knowledge that would lead to righteous action. Their deliberate choice of destructive magic over divine guidance was a conscious decision with profound and eternal repercussions, a stark contrast to the path of faith and obedience.

Sources: al-Biqa'i (Nazm al-Durar), al-Wasit (Tantawi), al-Sabuni (Safwat al-Tafasir)

Wisdom

This verse opens a profound reflection on the choices we make and their spiritual consequences. It tells us about a group of Jews who, instead of holding onto the divine revelation given to them (the Torah), chose to pursue something harmful: the magic that devils propagated during the reign of Prophet Sulayman (Solomon).

The Peril of Misguided Knowledge

The ayah begins by clarifying a grave misconception: "And Sulayman did not disbelieve, but the devils disbelieved, teaching people magic." (وَما كَفَرَ سُلَيْمَانُ وَلكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ). It firmly refutes the false accusation against Prophet Sulayman, distinguishing his divinely-granted miracles from the dark arts of magic. This reminds us that true prophets are always upon truth, and any claim attributing falsehood to them is a fabrication. The real disbelievers were the devils and those who embraced their teachings.

The verse then mentions the angels Harut and Marut, who were sent as a trial (فتنة) from Allah in Babylon. They taught magic, but not without a severe warning: "We are only a trial, so do not disbelieve." This illustrates a powerful lesson: even knowledge that seems to unveil hidden forces can be a profound test of faith. It shows that some forms of knowledge, while accessible, are spiritually dangerous, acting as a gateway to disbelief if pursued with the wrong intention or without heed to divine warnings.

Consequences of Ill-Intentioned Learning

The people, despite the clear caution, learned from Harut and Marut that which would "separate a man from his wife" (مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ). This highlights a core lesson: misusing knowledge for destructive purposes. It is a stark reminder that every action, even learning, has moral implications. The verse then delivers a critical maxim for all times: "And they could not harm anyone by it except with Allah's permission." This emphasizes that all power, even seemingly dark or supernatural power, is ultimately subservient to Allah's will. It offers comfort to the believer, knowing that no harm can befall them without divine decree.

The True Cost of Damaging Choices

The verse concludes with a powerful indictment: "And they learned what harms them and does not benefit them, and they had certainly known that whoever bought it (magic) would have no share in the Hereafter. And wretched is that for which they sold themselves, if only they had known." (وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُۥ فِي ٱلْآخِرَةِ مِنْ خَلَٰقٍۢ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ لَوْ كَانُوا۟ يَعْلَمُونَ). Mufti Shafi explains that this "if only they knew" refers to knowledge that doesn't lead to proper action, effectively making it ignorance.

This is a universal lesson: choosing something that promises fleeting worldly gain or power, but leads to spiritual ruin, is a terrible bargain for one's soul. It prompts us to reflect on our own choices: are we pursuing knowledge, desires, or goals that genuinely benefit us in the long run, or are we, like those mentioned in the verse, trading eternal good for temporary harm? The ayah encourages us to seek beneficial knowledge, discern harmful influences, and always prioritize Allah's guidance to safeguard our faith and our ultimate well-being.

Sources: Ma'arif al-Quran (Mufti Shafi), al-Munir (Wahba al-Zuhayli), Ibn al-Jawzi (Zad al-Masir), al-Saadi (Taysir al-Karim), al-Qurtubi (al-Jami li-Ahkam)

Topics that discuss this verse

Surah Al-Baqarah 2:102 is discussed in 15 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.

• Sorcery (Sihr) (key verse)
• Prophet Solomon (Sulayman) (key verse)
• Compulsion (Ikrah)
• Homicide (Qatl)
• Angels (Mala'ikah)
• Marriage (Nikah)
• Affliction (Durr)
• Sin (Dhanb)
• Success (Falah)
• Recitation (Qira'ah)
• Disbelief (Kufr)
• Reconciliation (Silm)
• Idolatry (Shirk)
• Satan (Shaytan)
• Knowledge (Ilm)

Browse all Quran topics

Reflect on this verse

Open Surah Al-Baqarah 2:102 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.

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