Some historians have said that when Edris attained felicity, according to the verse, ‘And we raised him to an exalted station,’ he became in the upper world an associate of angels, who mistook him for Adam, saying: ‘What seeketh the sinner among an assembly which never transgressed?’ The Absolute Sage [i.e. God] did not approve of these words, and reproached them as follows: ‘Had you been in the position of men you would have likewise sinned; and in order to cause this truth to become evident to all, I command you to select some of yourselves, whom I shall appoint to execute a certain business.’ Then the inhabitants of the upper world chose the three following individuals: A’za, A’zaya, and A’zayil. The Lord commanded them to descend upon earth, and to rule the inhabitants thereof with rectitude; to participate with them in eating, drinking and in their appetites; to worship Him, but to kill no one unjustly, neither to drink wine, nor to commit adultery. The three angels agreed to all this. They arrived on earth, associated with mankind, occupied themselves by day in governing, and returned at night to heaven, stripping off their humanity when ascending, and re-assuming it when descending. One of the three intended to rebel, was therefore excused from reigning, and was at his own request again allowed to enter the ranks of the saints in heaven. The two remaining ones, who were surnamed Harût and Marût, remained on the throne of dominion and continued to rule. Meanwhile, a handsome female, unsurpassed in amenity and beauty, who was in Arabic called Zohra, in Syriac Nâhid, in Persian Beedukht,* came one day on business to these two angels. When they beheld Zohra’s beauty they were inclined towards her, kept their desires concealed from each other, but ascertained her dwelling-place, and told her to return to it, and that after duly investigating her affair they would get it settled. She accordingly went to her house, and both the angels hastened to the same place, unknown to each other, anxiously endeavouring to meet her. They however, happened to meet each other at her door, and were thus forced to reveal their mutual aspirations. They asked Zohra for permission to enter, after obtaining which they began to declare to her their love. She replied: ‘Your religion is different from mine; I shall not obey you until you worship my idol.’ The angels replied: ‘This culpable deed will never be committed by us, since the Most High never pardons the sin of associating [with Him] another in His worship.’ Zohra continued: ‘If you will not adore my idol, then teach me the ineffable name by the power of which you ascend to heaven.’* They again refused, whereon Zohra said: ‘I have a pretty maid-servant; I shall give her to you instead of myself.’ They said: ‘We want thee! How could a person elect a substitute for one who has no equal?’ Zohra continued: ‘Some pure wine is at hand; if you drink some of that I shall comply with your wishes.’ Harût and Marût agreed that this was the easiest thing of all she asked them to do. When they had partaken of the wine, and become intoxicated, they worshipped the idol and taught Zohra the ineffable name. At that time a man arrived among them and became aware of all that had happened. Zohra told them that this man knew their evil deeds, and that it would be best to kill him, lest he should put them to shame among the people. Harût and Marût arose, and in their drunkenness separated the head of that luckless individual from his body. Zohra then ascended to heaven by the power of the ineffable name she had learnt from them. After the base acts which Harût and Marût had committed, the Absolute Sovereign spoke thus to the angels: ‘Have you seen the state of those elected by yourselves?’ The angels replied: ‘O Lord! Thou knowest thy servants best.’ When Harût and Marût awoke from the sleep of their drunkenness they became convinced of their perdition, and began to weep. At that time Jebrâil, the faithful spirit, arrived from the Powerful Avenger, and taking part in their lamentations said: ‘The Almighty—w. n. b. pr.—has given you the choice between the punishment in this or in the next world.’ They replied: ‘The misery of this world is transient, and will cease, but condemnation in the next will last for ever; therefore we select punishment in this world.’ Accordingly they were suspended upside down in the well of Babel, where they must remain till the day of the resurrection. Their most acute torment consists in their becoming from time to time a prey to carnal lusts to a degree which it is impossible to conceive. It has been related that Jebrâil has taught them a word which, if pronounced at a time lust is at its highest, will appease it.
In some histories it is narrated that a man, having acquired great proficiency in magic, died. His son was exceedingly anxious to learn this science, but was told by an old sorcerer to whom he had been directed that he could never do so unless he paid a visit to Harût and Marût. The said sorcerer conducted the youth to a cave situated between two mountains, and told him not to mention the name of Allah in the presence of these two. He agreed, whereon the old sorcerer beckoned to him to enter. After proceeding a considerable distance in the cavern, the young man heard the roaring of a dreadful voice, and beheld two men suspended upside down from a gibbet; but when he saw their eyes shining like torches he lost his self-possession, and exclaimed: ‘No god but Allah, and Muhammad His prophet!’ The two angels trembled at these words, saying: ‘O young man! it is a long time since we have heard these words. Do the inhabitants of the earth at present utter them?’ The youth replied, ‘Yes.’ They inquired for the reason of his coming, after hearing which they dissuaded him from learning sorcery, and said to him: ‘Our joy is near, for the resurrection is at hand.’ The youth accepted their advice, and returned from that place repentant and sad. The strangeness of this narrative has caused its extension to this length.