Al-Najm (The Star): (19) Have you then considered Al-Lāt and Al-‘Uzzā?

When the mission (of prophethood) was established, what the Messenger should begin with was mentioned: namely, Monotheism (Tawhid) and preventing creation from Polytheism (Shirk).

His statement, {Have you then considered} (أفرأيتم), is an indication to invalidate their claim by the very phrasing itself. It is like when a weak person claims kingship, and the intelligent observers see that this claim is extremely far from reality; they say, "Look at this one who claims kingship," denying him without needing proof, because the matter is self-evident.

Therefore, He said: {Have you then considered Al-Lāt and Al-‘Uzzā}? Meaning, consider them as they are, and how can you associate them with God?

The tā’ (تاء) in Al-Lāt (اللات) is a feminine marker, like in Al-Mānāt. However, it is written with a long alif (ا) so that one does not stop on it and it becomes a hā’ (ه), which would cause confusion with the name of God, Allah (الله), since the hā’ in Allah is original and not a feminine tā’ that turned into a hā’ upon stopping.

Al-Lāt was an idol belonging to the tribe of Thaqif in Ta’if. Al-Zamakhshari said it is derived from the verb lawā, yalwī (to twist/bend), because they used to twist/turn towards it. Based on this, its origin was lawiyyah (لوية). The yā’ was made quiescent, then dropped due to the meeting of two quiescent letters, leaving lawh (لوه). The wāw was then changed to an alif due to the preceding fatḥah, resulting in Lāt (لات).

Al-Lāt was also read with a shaddah (doubling) on the tā’ (لَّات), derived from lutta (لت). It is said that it is derived from a man who used to mix food with ghee and feed people, so he was worshipped, and an idol was made in his image and named Al-Lāt. On this basis, Al-Lāt is masculine.

As for Al-‘Uzzā (والعزى), it is the feminine form of Al-A‘azz (The Mightiest). It was a tree that was worshipped. The Prophet (peace be upon him) sent Khalid ibn al-Walid (may God be pleased with him), who cut it down. A she-demon, bare-headed and with disheveled hair, emerged, beating her head and crying out for woe and ruin. Khalid killed her while saying:

He returned to the Prophet (PBUH) and informed him of what he saw and did. The Prophet said: "That was Al-‘Uzzā, and it will never be worshipped again."

As for Mānāt (ومناة), it is the feminine form of an idol of Al-Ṣafā (a rock). It was an idol for the tribes of Hudhayl and Khuza‘ah.

Regarding this verse, there are several issues:

It is not correct to say "the other" unless the first item shares the same category as the second. For example, one does not say, "I saw a woman and another man," but rather, "I saw a man and another man," because both share the category of being men. Here, the statement {The third, the other} (الثالثة الاخرى) implies that Al-‘Uzzā is the third among some initial ones, and Mānāt is the other third one, which is not the case.

There are several answers to this:

1. The term "the other" (الأخرى) is used for disparagement. God Almighty says: {Said their first ones to their last ones} (Al-A‘rāf: 39), meaning their followers who came later, referred to as "the tails" because of their lower rank. Thus, it is a term of blame, as if God is saying: "And Mānāt, the third, the lowly, the last one." We can argue that the three idols have an order: the first was an idol in the shape of a human being; Al-‘Uzzā was in the shape of a plant; and Mānāt was in the shape of a rock (inanimate matter). The human form is superior to the plant form, and the plant form is superior to inanimate matter. Thus, inanimate matter is the lowest in rank, and Mānāt is inanimate matter, placing it among the later ranks.

2. There is an omitted word. The meaning is: {Have you then considered Al-Lāt and Al-‘Uzzā}—those falsely worshipped—{and Mānāt, the third, the other}—the other one worshipped.

3. There was a multitude of idols. Since Al-Lāt and Al-‘Uzzā are mentioned first, every idol found afterward is considered a "third." There were many "thirds." So, it is as if He is saying: They have many "thirds," and this is another third one. This is like saying, "One day, and another day," where the second "day" is not necessarily the second in a fixed sequence of two.

4. There is a transposition (Qadīm wa Ta’khīr). The intended order is: "And Mānāt, the other, the third."

It is also possible that "the other" (الأخرى) is used for something imagined or understood, even if it is not commonly mentioned. For example, someone frequently harmed by people might say, if another person harms him, "The other one came to harm us," and sometimes one simply says, "You are the other one," and the intended meaning is understood. Similarly, the meaning is understood here.

What is the benefit of the Fā’ (ف) in {Have you then considered Al-Lāt and Al-‘Uzzā} (أفرأيتم), when it is used in other places without the Fā’? For example: {Have you seen that which you invoke besides Allah?} (Al-Aḥqāf: 4) and {Have you seen your partners?} (Fāṭir: 4).

We say: Since the greatness of God's signs in His dominion was previously mentioned—how the Messenger of God, who fills the horizons with some of his wings and destroys cities with his might and power, cannot transgress the Lote Tree (Sidrat al-Muntahā) in the station of God's Majesty and Glory—He then says: "Have you considered these idols, despite their deviation and insignificance, as partners to God, in light of what preceded?"

Thus, He said it with the Fā’ (ف), meaning immediately following what you heard concerning the greatness of God's major signs and the execution of His command in the highest assembly and what is beneath the earth. Look at Al-Lāt and Al-‘Uzzā, and you will realize the falsehood of what you have adopted and relied upon.

We say that this has already been explained: He is asking, "Have you seen them with true sight?" If you truly see them, you will know they are not fit to be partners (with God). This is analogous to what we mentioned regarding someone denying that a weak person claims kingship; he says to his companion, "Don't you know so-and-so?" stopping there, pointing to the invalidity of the other's claim.

Then God Almighty said:

{Is yours the male and His the female?} (Al-Najm: 19)