‘Amr ibn Luhayy al-Khuzaʿi is known in the Islamic tradition as the one who set in motion the organising of idolatry in Mecca (the Hijaz), and he is often called by the byname Abū al-Asnam (“father of the idols”) on account of this role.¹
His role in the introduction of idolatry
One day ‘Amr ibn Luhayy visited the region of ash-Shaam (Syria / Palestine), where he saw people worshipping idols with supplications and offerings, and he asked whether he might take one of those images with him to have it venerated in the land of the Arabs. He was given an image called “Hubal”, which he brought to Mecca, set up there, and which he commanded the people to venerate and honour.²
Later traditions add that people began to circle around that image in a manner resembling the tawaf around the Kaʿbah, which strengthened its veneration.³
Some sources indicate that he altered the religion of Ismaʿil by introducing idolatry, and that the Prophet ﷺ is said to have accused him of dragging his entrails through the Fire.⁴
In historical works such as that of al-Tabari his deed is placed within the development of Arab religious culture before the coming of prophethood, and in that context he is named as one of the figures who helped spread idolatry.⁵
Lineage, status and significance
Genealogically ‘Amr ibn Luhayy is placed in the Adnanite line through Mudar: he is the son of Luhayy, grandson of Qamʿah, and great-grandson of Ilyaas.² Because he was connected to the tribe of Khuzāʿah, he held standing in Mecca and the Hijāz.
His fame in the Islamic tradition is above all symbolic, for he serves as the turning point from a past of pure monotheism to an age of organised idolatry. In later Islamic historiography he functions as an icon of religious corruption before the coming of the Prophet Muhammad ﷺ.
¹ See the mention that ‘Amr ibn Luhayy is known as the introducer of idolatry and the byname Abu al-Asnam.²
² According to various sirah works transmitted in classical Islamic literature.
³ See the traditions about circling around the image (compared to tawaaf).
⁴ Reports about his “alteration of the religion of Isma’il” and the interpretation of his deed.
⁵ Al-Tabari places such accounts within his historical chronology of pre-Islamic Arabia.