It is only right to state that the Qází 'Ayáz, Imám Fakhr-ud-dín Rází (544-606 A.H.), Qází Násir-ud-dín Baidaví (620-691 A.H.) and most scholastic divines deny the truth of this story. They say that angels are immaculate, but it is plain that this does not meet the difficulty which the Qurán itself raises in connection with Hárút and Márút. They want to know how beings in such a state can teach, and whether it is likely that men would have the courage to go near such a horrible scene. As to the woman, they think the whole story absurd, not only because the star Venus was created before the time of Adam, but also because it is inconceivable that one who was so wicked should have the honour of shining in heaven for ever. A solution, however, they are bound to give, and it is this. Magic is a great art which God must allow mankind to know. The dignity of the order of prophets is so great that they cannot teach men what is confessedly hurtful. Two angels were therefore sent, and so men can now distinguish between the miracles of prophets, the signs of
saints, the wonders of magicians and others. Then Hárút and Márút always discouraged men from learning magic. They said to those who came to them: "We are only a temptation. Be not thou an unbeliever." Others assert that it is a Jewish allegory in which the two angels represent reason and benevolence, the woman the evil appetites. The woman's ascent to heaven represents death.
To this solution of the difficulty, however, the great body of the Traditionists do not agree. They declare that the story is a Hadís-i-Sahíh, and that the Isnád is sound and good. I name only a few of the great divines who hold this view. They are Imám Ibn Hanbal, Ibn Ma'súd, Ibn 'Umr, Ibn 'Abbás, Háfiz 'Asqallání[[127]] and others. Jelál-ud-din Syútí in his commentary the Dúrr-i-Mashúr, has given all the Traditions in order and, though there is some variety in the details, the general purport accords with the narrative as I have related it. The Traditionists answer the objections of the Scholastics thus. They say that angels are immaculate only so long as they remain in the angelic state; that, though confined, Hárút and Márút can teach magic, for a word or two is quite sufficient for that purpose; that some men have no fear and, if they have, it is quite conceivable that the two angels may teach through the instrumentality of devils or jinn. With regard to the woman Zuhra they grant that to be changed into a bright star is of the nature of a reward; but they say the desire to learn the "exalted name" was so meritorious an act that the good she desired outweighs the evil she did. With regard to the date of the creation of the star Venus, it is said that all our astronomical knowledge is based on observations made since the Flood, whereas this story relates to the times of Enoch who lived before the days of Noah. So the dispute goes on and men of great repute for learning and knowledge believe in the story.
Munkir and Nakír are two fierce-looking black angels with blue eyes who visit every man in his grave, and examine him with regard to his faith in God and in Muhammad. The dead are supposed to dwell in 'Álam-i-barzakh, a state of existence intervening between the present life and the life of mankind after the resurrection.[[128]] This is the meaning of the word "grave" when used in this connection. Unbelievers and wicked Muslims suffer trouble in that state; true believers who can give a good answer to the angels are happy. Some suppose that a body of angels are appointed for this purpose and that some of them bear the name of Munkir, and some that of Nakír and that, just as each man has two recording angels during his lifetime, two from this class are appointed to examine him after death. There is a difference of opinion with regard to children. The general belief is that the children of believers will be questioned, but that the angels will teach them to say: "Alláh is my Lord, Islám my religion, and Muhammad my Prophet." With regard to the children of unbelievers being questioned, Imám Abu Hanífa hesitated to give an opinion. He also doubted about their punishment. Some think they will be in A'ráf, a place between heaven and hell; others suppose that they will be servants to the true believers in Paradise.
Distinct from the angels there is another order of beings made of fire called jinn (genii.) It is said that they were created thousands of years before Adam came into existence. "We created man of dried clay, of dark loam moulded, and the jinn had been before created of subtle fire." (Súra xv. 26, 27.) They eat, drink, propagate their species and are subject to death, though they generally live many centuries. They dwell chiefly in the Koh-i-Káf, a chain of mountains supposed to encompass the world:[[129]]
some are believers in Islám; some are infidels, and will be punished. "I will wholly fill hell with jinn and men." (Súra xi. 120.) The Súra called Súrat-ul-Jinn (lxxii.) refers to their belief in Islám. The passage is too long to quote. They try to hear[[130]] what is going on in heaven. "We guard them (i.e., men) from every stoned Satan, save such as steal a hearing." (Súra xv. 18.) They were under the power of Solomon and served him. (Súra xxxviii. 36.) An 'Ifrít of the jinn said, "I will bring it thee (Solomon) ere thou risest from thy place: I have power for this and am trusty." (Súra xxvii. 39.) At the last day the jinn also will be questioned. Imám Hanífa doubted whether the jinn who are Muslims will be rewarded. The unbelieving jinn will assuredly be punished. Tradition classifies them in the following order: (1) Jánn, (2) Jinn, (3) Shaitán, (4) 'Ifrít, (5) Márid. Many fables have been invented concerning these beings, and though intelligent Muslims may doubt these wonderful accounts, yet a belief in the order of jinn is imperative, at least, as long as there is belief in the Qurán. Those who wish to know more of this subject will find a very interesting chapter on it in Lane's Modern Egyptians.
3. The Books.—Al Berkevi says:—
"It is necessary to believe that the books of God have been sent through the instrumentality of Gabriel, to prophets upon the earth. The books are never sent except to prophets. The Qurán was sent to Muhammad portion by portion during a space of 23 years. The Pentateuch came to Moses, the Injíl to Jesus, the Zabúr to David, and the other books to other prophets. The whole number of the Divine books is 104. The Qurán, the last of all, is to be followed till the day of judgment. It can neither be abrogated nor changed. Some laws of the previous books have been abrogated by the Qurán and ought not to be followed."
The one hundred and four books were sent from heaven in the following order:—To Adam, ten; to Seth, fifty; to Enoch (Idris), thirty; to Abraham, ten; to Moses, the