Chapter One: Idol Worship in Pre-Islamic Times - Historical Roots

1. The entry of idols into the island

Sources indicate that the first person to introduce idol worship to Mecca was Amr ibn Luhay al-Khuza'iWhen he brought the idol “Hubal” from the Levant and installed it in the Kaaba. With time, the idols multiplied until their number reached 360 idol Around the Kaaba alone.

2. Diversity of beliefs

Although some Arabs retained remnants of the Hanafi school of thought, and others embraced Judaism or Christianity, paganism was the most prevalent. Each tribe had its own deity, so that idols became part of tribal and political identity, not merely a religious ritual.

Chapter Two: Al-Lat - the idol of Thaqif

1. Origin of the name

• Some scholars believe that “Al-Lat” is the feminine of “Allah.”
• Others say its name comes from "al-Lat," meaning grinding gruel. It is said that a man used to grind gruel for pilgrims, and when he died, his grave was worshipped, hence its name.

Her place

• Lat was in TaifIt is a square white rock, inside a building that resembles a small Kaaba.
• It was surrounded by a covering, and custodians were assigned to serve it.

3. Its status among Arabs

• I took it Thaqif A great idol, and she was proud of it and fanatical about it.
• They believed it was a symbol of fertility and life, and that visiting it brought blessings.

4. Its rituals

• Circumambulating around it, and offering food and drink.
• Slaughtering there and making vows.

5. Demolish it

After the conquest of Mecca, the Prophet (peace and blessings be upon him) sent Al-Mughirah ibn Shu'bah and Abu Sufyan ibn Harb to demolish it. It was demolished with rocks and pickaxes, and its aftermath was over.

Chapter Three: Al-Uzza - the idol of Quraysh

1. Meaning of the name

“Al-Uzza” comes from pride and strength. It was the greatest of the Quraysh’s idols, so they said: “Al-Lat for the Arabs, Al-Uzza for the Quraysh, and Manat for the Aws and Khazraj.

Her place

• Al-Uzza was three samr trees in the Nakhal Valley between Mecca and Taif.
• A small house was erected for her where people slaughtered sacrifices.

3. Its rituals

• The Quraish used to seek her help in wars and ask her for victory.
• It was mentioned in the biography that the polytheists at Uhud called out: “High is Hubal, high is Al-Uzza!”

4. Demolish it

After the conquest, the Prophet, peace and blessings be upon him, sent Khalid ibn al-Walid to demolish it. He cut down the trees and demolished the Kaaba. Then a naked black woman came out to him with her hair hanging loose. He beat her until she died. Then the Prophet, peace and blessings be upon him, said: “That was al-Uzza, and she will never be worshipped again.”

Chapter Four: Manat - The Other Third

1. Origin of the name

Her name is derived from "many," meaning fate and destiny. The Arabs considered her the goddess of fate and destiny.

Her place

• It was erected on the Red Sea coast between Mecca and Medina, in the “Al-Mushallal” area near Qudayd.
• The Aws and Khazraj were among the tribes that most respected her.

3. Its rituals

• Shaving heads then.
• They considered the Hajj incomplete unless they visited Manat after circumambulating the Kaaba.
• Offering vows and sacrifices.

4. Demolish it

The Prophet, peace and blessings be upon him, sent Ali ibn Abi Talib May God be pleased with him, he demolished it after the conquest, to bring down the last pillars of the pagan trinity.

Chapter Five: The Presence of Idols in Pre-Islamic Poetry

Idols were not absent from pre-Islamic literature; they were a part of the language of poetry and oaths. Evidence of this includes:

• A pre-Islamic poet said:
  “I swear by Al-Lat, Al-Uzza, and Manat, the third, the other, and by Hubal, Isaf, and Na’ila.”
• They would boast about mentioning their idols, just as a believer would boast about mentioning his Lord. This poetic presence indicates the deep-rootedness of idols in pre-Islamic consciousness, not only as a religious ritual, but also as a cultural and social language.

Chapter Six: Islam's Position - Doctrine Against Paganism

1. Denying the Qur’an

Islam came to destroy these beliefs:

• God Almighty said: “They are only names which you have named, you and your fathers, for which God has sent down no authority (An-Najm: 23).
• وقال: ““You have the male and he has the female. That is an unfair division.” (An-Najm: 21-22).

2. Unification of worship

Islam affirms that God alone is the Creator, Provider, Honorer, and Humiliator, and that attributing these attributes to idols is false. Monotheism thus came to liberate the mind and spirit from the illusion of stones and trees.

Chapter Seven: Cultural Reading - Deep Symbolism

The three idols can be understood from a symbolic perspective:

• Al-Lat: represents fertility and food.
• Al-Uzza: represents strength and pride.
• Manat: represents fate and destiny.

Thus, these idols embodied the axes of human concern: food, power, and the future. Islam came to redirect these concerns to God alone, as the guarantor of sustenance, victory, and destiny.

And finally, the point

The story of Al-Lat, Al-Uzza, and Manat represents a chapter in pre-Islamic Arab history, revealing the nature of pagan religiosity based on material symbols. Islam took a decisive stance against these practices, restoring the Kaaba to its purity and making it a house of monotheism.

Studying these idols is not limited to being a part of history, but carries deeper implications: it reveals humanity's constant need for the sacred, and the danger of this sacred being transformed into man-made illusions. Islamic monotheism came to confront humanity with the greatest truth: “Say, “He is God, the One; God, the Eternal Refuge.”