The concept of angels exists throughout many different cultures and communities - usually
winged beings that are characterised by their virtuousness and purity. In most religions,
the angels were created by God amongst all other heavenly creatures and like everything in the
standard monotheistic plan, angels had a specific purpose, ambiguous as it may sometimes seem to us.
They are usually seen to be devout servants of God, fulfilling his whims upon the earth
by delivering messages, bringing warnings or in some apocalyptic texts, actually getting
involved in both spiritual and earthly battles. Amongst all of God’s creations, it is the angels
who are considered to be the closest to him and it is the angels, who we are shown in the bible,
basking in his glory. Yet, it would appear that despite their loyalty and impressive powers,
it is mankind who is God’s favourite creation - one who he values above anything else.
We see a great example of this in Islam, particularly in Surah Al Baqara where we are told,
“And remember when We said to the angels, “Prostrate before Adam,” so they all did - but
not Iblis, who refused and acted arrogantly, becoming unfaithful.” (Surah Al Baqara 2:34). As
can be seen in Islam, despite angels being made first and despite the proximity that
angels have to the almighty, God still makes them prostrate before Adam, highlighting not
only the importance of man but just how much God values man in the first place - arguably,
showing them a favouritism akin to the favouritism a father might show their child.
Indeed, an argument can be made that God is the father of mankind and he views each
person as his son or daughter considering that he did, according to belief, give life to them.
But then, he also gave life to the angels… so why are they not viewed as his children?
Well, according to belief in Pre-Islamic Arabia, at least three angels were considered to be
the daughters of God and in some regions, were worshipped exclusively as goddesses.
According notes in the German translation of the Quran by Catholic and Islamic theologian
Adel Theodore Khoury, there was a belief that certain angels including the likes of Al-Lat,
Al-Uzza and Manat (otherwise known as goddesses in some Arabian regions),
were considered to be the daughters of God in pre-Islamic Arabia. However, by the time of
the 7th century when Islam had become widely accepted in these same regions, the notion of
God fathering angels or there being female angels at all was fiercely rejected. We need only look
at Surah An Najm to learn of the Quranic attitude towards female angels, where we are told “Indeed,
those who do not believe in the Hereafter label angels as female, although they have
no knowledge in support of this.” (Surah An Najm 53:27-28). This is seconded in Surah Az-Zukhruf,
where an even more scathing condemnation of such a belief is presented, “The pagans have
made some of His creation out to be a part of him. Indeed, humankind is clearly ungrateful.
Has he taken angels as His daughters from what He created, and favoured you O pagans with
sons?”(Surah Az-Zukhruf 43:15-16). The argument here essentially aims to poke holes in the concept
that God would have angelic children and that if he did, why would he have daughters when he
could just as easily have any kind of child he wanted. The argument attempts to show humanity,
particularly the pagans who came up with this idea, as ungrateful and maybe even presumptuous,
that they believe God’s ‘daughters’, if he had them, would be human at all.
Furthermore, with the preference of male heirs over female ones in the time period,
the argument seeks to point out a flaw in the concept in that if God had children, why would
he have daughters when mortal men could conceive sons? More importantly, why would the pagan men
spouting these ideas be blessed with sons, whilst God was essentially ‘stuck’ with daughters?
So it is true to say that you won’t find female angels in the Quran, (nor will you find male
ones considering their gender neutrality), much less will you find the daughters of god
that appears to have been a common belief amongst Pre-Islamic Arabian communities.
But evidently from some of the verses in the Quran, this belief was notorious enough that
denouncement of it was required in the holy book. It is true that the more an idea is silenced,
the more intrigue it leaves behind and because the idea was met with such animosity during the advent
of Islam, it does beg the question as to who these angelic daughters were and why the Pre-Islamic
Arabs - these ‘pagans’ as the Quran describes them - were so keen to associate them with God.
Of these ‘angelic daughters’, otherwise known as
principal deities of Arabia before the advent of Islam, were al-Lat,
Al-Uzza and Manat who in pre-Islamic times do appear to have been worshipped by the Arabians.
al-Lat
The goddess al-Lat, also known by various names including Allatu and Alilat, was believed to
have been predominantly worshipped amongst the northern Arabian peninsula and the city of Mecca.
According to the Encyclopaedia of the Quran, the name of the deity could be found on amulets
worn by her worshippers, which has since led researchers to believe that al-Lat was indeed a
goddess that enjoyed a certain popularity. Her realm of influence likely contributed to her
popularity given that she could dispense peace, mercy and even prosperity - a deity who brought
goodwill for worshippers and travellers, whom she was quick to offer protection to. On the other
hand, despite her good nature, al-Lat could be a vengeful goddess if she was scorned - particularly
if her amulets were defaced or if her monuments were destroyed - something that the prophet
Muhammed ends up seeing to. According to Arabia and the Arabs by Robert G Hoyland,
al-Lat could inflict a number of ailments upon any who had scorned her, including blindness,
deafness and or a combination of disabilities that could leave a person lame. al-Lat was also
worshipped in various regions of the Nabataean kingdom on the Arabian peninsula, but may have
also been conflated at some point in time with the goddess al-Uzza, who we’ll talk about later on.
In the History of Prophets and Kings by muslim historian and scholar Al Tabari,
al-Lat was associated as the principal deity of the Banu Thaqif tribe who still to this day live
in the city of Ta’if. Here, she was believed to have a shrine that was adorned with gold and a
statue made of granite to capture her likeness. It was on this site that no blood could be spilled,
nor any violent gesture be made, less the transgressor experience the wrath of the goddess.
Her primary cult image here was believed to be a white stone, though we do also know of
a statue known as the Lion of Al-Lat, found in the ancient city of Palmyra by a temple believed
to be associated with al-Lat. Here, the lion is believed to be representative of her consort,
whilst the gazelle it is seen to be with is believed to represent al-Lat herself and her
more tender and loving qualities - especially when in conjunction with the belief that violence was
not permitted on her sacred ground, hence the cohabitation of lion and gazelle. Despite this
belief, al-Lat’s shrine and temple in Ta’if were both destroyed under the orders of the Prophet
Muhammed during the Expedition of Abu Sufyan, who in 630 AD, burned al-Lat’s temple to the ground.
According to the Arab scholar ibn al-Kalbi in his Book of Idols, which describes the gods
and customs of the pre-Islamic Arabian people, Muhammed had placed the tribes of Ta’if under
siege including that of the Banu Thaqif. As part of Muhammed’s demands in the wake of the city’s
surrender, the destruction of al-Lat's image was a priority. After the decimation of the goddess’
temple, the Banu Thaqif converted to Islam and only recognised Allah as their god thereafter.
Al-Uzza Much as al-Lat was worshipped as a white cubic
stone, a similar stone cube found near Mecca was also believed to be used in worship of her sister
deity Al-Uzza - particularly by the Quraysh - an Arab people who once inhabited Mecca. According
to the Book of Idols, an Arab once built a house in Mecca that served the purpose of communicating
with Al-Uzza. The Quraysh who lived here would often frequent this very house and would also
journey from regions further out to deliver gifts and even sacrifices. In fact, the name
‘Uzza’ itself was once believed to be a popular name given to newborn children in the area as a
means to not only honour the goddess, but also ensure that the child in question was blessed.
Very little is actually known about the goddesses’ realm of influence,
with some believing her to be a goddess of the morning and evening stars and others
linking her to a goddesses of love and war - possibly akin to the Babylonian Ishtar.
Another idea proposes that she was symbolised by the collection of three acacia trees, those
which were common near the great temple that was erected for her by the Nabataean people at Petra.
By the time of the Conquest of Mecca, the prophet Muhammed was determined to
stamp out any remnants of the gods who had preceded Allah and went to great
lengths to eliminate pre-Islamic practices by any means necessary.
Military commander ibn Al-Walid was sent during Ramadan in the year 630 AD by Muhammed to a
place known as Nakhlah, where the goddess al-Uzza was worshipped by the Quaraysh.
According to one story, ibn Al-Walid was ordered to destroy any temples,
shrines or statues that were made in tribute to Al-Uzza. Whilst this was conducted, ibn Al-Walid
was stumped when he came across the three acacia trees said to be inhabited by the goddess Al-Uzza.
He struck down the first tree, then the second, but upon approaching the third tree,
ibn Al-Walid was stunned to find a dark skinned woman with wild hair standing in his way. In
some versions, this was Al-Uzza in the flesh, who made one last ditch attempt to repel the
forces of Muhammed. Unlucky for her though, ibn Al-Walid proved to be a better swordsman
and was able to cut her in half with a single strike. Upon hitting the ground, both parts
of her body turned into ash and ibn Al-Walid was able to cut down the one remaining tree.
When he returned to Muhammed, it is believed that Muhammed confirmed that the woman was
Al-Uzza and that now she had been slain, she would never be worshipped ever again.
Manat
The final goddess of the pre-islamic trio, who was also regarded as the oldest,
and was considered to be a goddess of fate, fortune and time itself.
We know once more from the Book of Idols that the tribes known as the Banu Aws and the Banu
Kazraj found in Medina were considered to be the most devoted of Manat. Al Kalib tells us
that those who would embark on a pilgrimage to the goddess would first shave their head,
before presenting themselves before the goddess’ idol and standing before her in a trance state.
Al Kalib also notes that Manat was worshipped alongside her sisters al-Lat and al-Uzzah in
Mecca, most notably around the Kaaba, where the pre-Islamic worshippers would chant their names in
exchange for blessings and good fortune. According to the book ‘Sacred Places of Goddesses’,
author Karen Tate tells us that Manat was also considered to be an overseer of graves,
protecting the plots in which people were buried and ensuring that the dead rested well.
Much like her sisters however, Manat fell to the conquest of Muhammed in the year 630 AD.
Much as the story surrounding ibn Al-Walid’s killing of al-Uzza, another military man named
Sa’d bin Zaid al-Ashhali was sent by Muhammed to destroy Manat. According to the tale, when
al-Ashhali arrived at the scene, he too was met by a dark skinned woman who appeared with wild hair,
who wailed and thumped at her chest. al-Ashhali wasted no time in killing her, destroyed her idol
and concluded his mission where he later learned that the woman was indeed the goddess Manat.
From what we can gather, it’s probable that al-Lat, al-Uzza and Manat were
indeed worshipped by the Arabians in the time before Islam became more prominent.
It isn’t completely outlandish to say that for these people, these deities were daughters of
a more principal deity, whether this was Allah or not. The fact that the Quran is so adamant to
denounce these goddesses as being angels and as being daughters of God only shows us that
people once did take these ideas seriously, but that once Muhammed was through with his siege,
most people were quick to rescind these gods and recognise Allah only.
In another Quaranic verse from Surah An-Najm,
the three goddesses in question are referred to by name as Muhammed speaks of them. We are told:
“Now, have you considered the idols of Lat and Uzza, and the third one Manat as well?
Do you prefer to have sons while you attribute to Him daughters? Then this is truly a biassed
distribution! These idols are mere names that you and your forefathers have made up - a practice
Allah has never authorised. They follow nothing but inherited assumptions and whatever their souls
desire, although true guidance has already come to them from their Lord.” (Surah Al Najm 53:19-22)
Once more, Muhammed challenges the idea that these were daughters of Allah, because why would God
choose to have daughters instead of sons? Why would he bless man with his sons, but reserve
daughters for himself? He is also seen here to be calling out those who believe in this idea,
condemning them for their selfishness as they put themselves first over God - giving God daughters
and keeping sons for themselves. Once more, this is in line with the attitudes of the time period,
where having sons was imperative when it came to the inheritance of the estate and the succession
of one’s legacy. Muhammed is also seen here to make it clear that the idea of
Allah having angelic daughters is not congruent with Islamic belief and that these entities who
were worshipped by the Arabians before Islam were not even real. He declares that they merely made
assumptions and that Allah had never authorised their beliefs, therefore, they were not true.
Interestingly, this verse in Surah Al Najm actually became the source of some
controversy where certain variations of this account were suggested by the companion of the
prophet Muhammed: Ubayy ibn Ka’b. In its simplest form, after asking of al-Lat, al-Uzza and Manat,
Satan was said to tempt Muhammed into praising the goddesses, saying “These are the exalted gharāniq,
whose intercession is hoped for.” After uttering these blasphemous words, the angel Jibrail appears
and chastises Muhammed for saying such things and makes it clear that the three entities are false
deities and should not be offered anything short of shunning. Of course, the majority of muslim
scholars have since rejected this incident as ever happening, especially considering
Muhammed was the prophet and thus, unlikely to have made such a mistake in the first place.
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