Whoever seeks Blessings through a Tree, a Stone, or the like
Allah the Most Exalted said:
“Have you then considered Al-Lat and Al-Uzza (the two idols of the pagan Arabs).” And Manat (another idol of the pagan Arabs), the other third? (53: 19,20)
At-Tirmidi reported and declared as Sahih (sound), that Abu Waqid Al-Laithi (R.A.) said:
We went out with Allah’s Messenger (SAW) on the campaign to Hunain while we had just left disbelief (Kufar) for Islam. The Mushrikin had a Sidra (lote-tree) that they would stay there and hang their arms on, called Dhat Anwat. When we passed a Sidra, we asked, “O Messenger of Allah, won’t you make for us another Dhat Anwat just like their Dhat Anwat?” Allah’s Messenger (SAW) said,” Allahu Akbar (Allah is the Most Great)! By the One (Allah) Who holds my soul in His Hand, verily these are the ways of earlier nations, you have said exactly as Bani Israel said to Musa (A.S.) ‘Make for us a god just as their gods.’ “He said: “Verily you are a people who know not.’ (7:138) Certainly you will follow the ways of these who went before you.”
Important issues of the Chapter
1) Explanation of the verse (Surah an-Najm 53:19,20).
2) The nature of the matter requested by the Companions (R.A.) (regarding a tree similar to Dhat-Anwat).
3) In fact they (Companions (R.A.) did not act upon it.
4) Their intention was to become closer to Allah by their act as they thought He would like it.
5) If the Companion(R.A.) were unaware of the nature of their intended act, it stands to reason that other than they (of much lesser status) are more likely to fall into ignorance.
6) For the Companion (R.A.) is the reward of good deeds and the promise of forgiveness that is not for others.
7) The Prophet (SAW) did not excuse them but denied by saying: “Allahu Akbar, these are ways and you would follow those who came before you”---- thereby expressing the weightiness of the matter by these three things.
8) This is a major issue which is intended, that the Prophet (SAW) informed them that their request was like that of Banu Israel when they asked Musa (A.S.): “Make for us a god.”
9) The negation of this act is of the meanings of “There is no true God except Allah”, which being subtle and hidden, was not perceived by them.
10) Swearing made by the Prophet (SAW) upon the ruling and he did not swear except for a beneficial purpose.
11) Shirk is of two types, i.e., major, and minor because the Companions were not turned apostates due to their request.
12) Their submission that “we had just left disbelief,” tells us that other Companion (R.A.) were not aware of the matter.
13) The saying of Allahu-Akbar to express surprise. It contradicts those who consider it undesirable (Makruh).
14) To put an end to all possible ways leading to Shirk (polytheism)
15) Prohibition of any resemblance with the people of ignorance (disbelievers).
16) A teacher can become unhappy over his students (for the sake of any goodness) while educating.
17) The general tendency of mankind has been expressed by the Prophet (SAW) by saying: “These are the ways”.
18) It is one of the signs of the Prophethood that the events occurred accordingly as he informed.
19) In every place where Allah has censured the Jews and Christians in the Qur’an, He has also warned us against those deeds.
20) The Companions (R.A.) knew this principle that worships were based on direct commandment. It, therefore, become a reminder concerning questions pertinent to the grave. The question (to be asked of the dead) “Who is your Lord”? is clear. The second question “Who is your Prophet?” depends on the information of the Prophet (SAW) regarding unseen. But the third question “Which is your religion” is related to their (the Jews) request (from Musa A.S.). “Make for us a god”.
21) That the ways of the People of the Book are condemned as those of polytheists.
22) The one who has moved from false hood (i.e., became Muslim) and get accustomed to certain beliefs or habits is not totally safe from having remnants of these habits as is evidenced in their (the Companion) words “and we had just left disbelief (Kufr).”