Tag Archives: Proving that Qur’an is from a Divine Source

The Origin of the Qur’an: Demonic or Divine?

By Abu Zakariya

A popular attack against the  Qur’an is the claim that Prophet Muhammad, peace be upon him, was inspired by occult forces such as the Devil or demons. This claim is typically put forward by Christian apologists and missionaries. Now the obvious response is to point out that such an argument is self-defeating, as Muslims can easily make the same lazy accusation against the Bible. However, with this article I wanted a unique approach to refuting this claim, one that involves comparing the Qur’an to a real work associated with the occult. This is a practical approach that will highlight just how wrong such a claim really is.

ANALYSIS OF “THE BOOK OF THE LAW

Aleister Crowley was an English ceremonial magician and poet. By the time of his death in 1947, he was the world’s leading occultist. A prolific writer, he published numerous works on the theory and practice of magic over the course of his life. He is most famous for the text known as The Book of the Law. Although it was Crowley’s own hand that penned the work, he never claimed to be its author. Crowley claimed that during his travels to Egypt in 1904, a supernatural entity that called itself Aiwass made contact with him. Aiwass, described by Crowley to be a being of intelligence far beyond that of human beings, proceeded to dictate The Book of the Law directly to him over the course of three days. After this experience, Crowley identified himself as a prophet and claimed that he had been entrusted by the gods to guide humanity into a new spiritual age. He went on to found the religion of Thelema, which he based on the principles of The Book of the Law.

What makes Crowley’s book the ideal candidate for comparison against the Qur’an is that Crowley’s claims mirror that of Prophet Muhammad, in the sense that he also claimed to be divinely inspired with revelation and appointed as a prophet to enlighten mankind. Before we get into the details of The Book of the Law, it’s important to note that in Islam it is strictly prohibited to dabble in magic. The Prophet Muhammad said:

“Avoid the seven deadly sins.” People asked, ‘What are they?’ The Prophet replied, “Polytheism, magic, unlawful killing of a person, living on money from interest, usurping an orphan’s wealth, retreating at the time of battle and accusing an innocent married woman of fornication.”[1]

Be reassured that The Book of the Law is not a book of magic, but rather a book on philosophy and morality for Crowley’s religion of Thelema. Now what follows is an analysis of some verses of The Book of the Law. This will not only give us an insight into the teachings of a real occult work, but will also make us appreciate just how radically different its philosophy and morality is compared to the Qur’an:

Had! The manifestation of Nuit. [Chapter I, verse 1]

The Book of the Law begins in the name of two ancient pagan Egyptian deities, Had and Nuit. Had, was believed to be the lord of the sky and was depicted in the form of the winged disk of the Sun. Nuit was believed to be a goddess and was depicted as a naked woman covered with stars. The twin pairing of the male and female divine aspects is very common in pagan and occult religions. The praising of pagan deities occurs throughout The Book of the Law, as well as Crowley’s own personal writings. Contrast this with the Qur’an, which begins in the name of God Almighty:

In the name of Allah, the Entirely Merciful, the Especially Merciful   [Qur’1:1]

The Qur’an teaches that Allah (the Arabic name for God Almighty) is the only true God, the creator of the heavens and the earth, the One who inspired prophets such as Abraham, Moses and Jesus. The Qur’an expressly forbids for worship to be directed to anything other than Him and renounces idolatry, the worship of false gods, in all its forms. Pagan and occult religions tend to deify nature, a practice that the Qur’an rejects in the following verse:

And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah, who created them, if it should be Him that you worship. [Qur’an 41:37]

We can see that from the very first verse, both books could not be more different when it comes to worship and the concept of God.

Every man and every woman is a star. [Chapter I, verse 3]

This is a typical example of how The Book of the Law engages with its reader. It commonly appeals to the arrogance and pride of people – in fact it encourages such traits. This is typical of occult religions, with their extravagant costumes, lavish ceremonies and elaborate rituals.

Contrast this with the Qur’an, which reprimands those who have such characteristics:

Allah loves not the arrogant, the vainglorious. [Qur’an 4:36]

Arrogance and pride are considered to be negative traits in Islam, in fact major sins. The Qur’an provides the perfect antidote for those inflicted with this disease – it humbles us by reminding us of our lowly origins:

Does man not consider that We created him from a [mere] sperm-drop – then at once he is a clear adversary? [Qur’an 36:77]

The Bible also shares a similar outlook to the Qur’an in this regard:

Pride goes before destruction, a haughty spirit before a fall. [Proverbs 16:18]

The Qur’an highlights the danger of such traits when it relates the story of the downfall of Satan, whose arrogance and pride prevented him from obeying Allah’s command to prostrate to the first human being, Adam:

[Allah] said, “What prevented you from prostrating when I commanded you?” [Satan] said, “I am better than him. You created me from fire and created him from clay.” [Qur’an 7:12]

Christians readers should note that the Bible also highlights arrogance and pride as Satanic traits:

How you have fallen from heaven,
morning star, son of the dawn!
You have been cast down to the earth,
you who once laid low the nations!
You said in your heart,
“I will ascend to the heavens;
I will raise my throne
above the stars of God;
I will sit enthroned on the mount of assembly,
on the utmost heights of Mount Zaphon.
I will ascend above the tops of the clouds;
I will make myself like the Most High.” [Isaiah 14:12-14]

From the perspective of both the Qur’an and the Bible, The Book of the Law  is diabolical in its methodology when it appeals to and encourages such traits, which as we can see are Satanic in essence.

Every number is infinite; there is no difference. [Chapter I, verse 4]

The Book of the Law is filled with such seemingly nonsensical statements. Here are some more examples:

The Perfect and the Perfect are one Perfect and not two; nay, are none! [Chapter I, verse 45]

In the sphere I am everywhere the centre, as she, the circumference, is nowhere found. [Chapter II, verse 3]

Let’s analyse Crowley’s commentary on verse I.4:

It must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the Magical Formulae of the world during the Aeon which it initiates. In this very early verse is already given a Master Key to mathematics and metaphysics. On applying this to current problems of thought, it will be discovered that the long-fast doors fly open at a touch. [2]

As Crowley states, this apparently nonsensical statement is one of the keys of knowledge in his religion. Now, even if one tries to make sense of it by taking some metaphysical interpretation, there is a wider problem at hand. His new religion is supposed to enlighten mankind, but very few can grasp such concepts. Contrast this with the Qur’an, which also claims to be a guide for mankind, but whose message can be understood by everyone. It uses simple speech rather than metaphysical, and employs analogies which are universal in application in order to help us to understand its arguments.

Let my servants be few & secret: they shall rule the many & the known. [Chapter I, verse 10]

Secrecy is another hallmark of the occult, which operates in the shadows. Very little of what goes on behind closed doors is known to the public. Outsiders are offered glimpses in order to lure them in, but it’s only when one is initiated into the occult and rises through its ranks that one gains access to all its teachings. Elsewhere The Book of the Law states:

But she said: the ordeals I write not: the rituals shall be half known and half concealed: the Law is for all. [Chapter I, verse 34]

By contrast, the Qur’an encourages Muslims to make themsleves known:

And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” [Qur’an 41:33]

In Islam there is no such thing as hidden knowledge, in fact it condemns those who have knowledge and conceal it from others:

Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by Allah. [Qur’an 2:159]

There is no secret knowledge, no requirement to rise through the ranks for access to information. Islam’s teachings are freely available to all who wish to acquire it.

Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law. [Chapter I, verse 40]

“Do what you want” is the central tenet of the religion of Crowley’s religion. There are no restrictions, no rules, it is the religion of lawlessness. Do you want is the essence of Satanism, and in fact it debases human beings to the lowly position of animals, for what are animals other than creatures of desire, acting on impulse with no regard for what is morally right or wrong. By comparison, the Qur’an is not in line with the whims and desires of human beings. It commands us to do that which is good and beneficial, and forbids that which is evil and harmful. To sacrifice and forego our bestial instincts for the sake of God elevates us to a position that is higher than the angels, for angels lack free will and have no choice but to worship God. The Book of the Law commands the Thelemite to worship the self, the Qur’an commands Muslims to do what is just and right, even if it means going against one’s own self-interests:

O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. [Qur’an 4:135]

Even from a societal point of view, there are major problems with the philosophy of The Book of the Law. Doing whatever you want is counterproductive to a healthy and functioning society. If everyone did whatever they want, then it will result in anarchy. We can see that the origin of The Book of the Law, be it demonic, the Devil, or other than that, is only concerned with the here and now; it does not have concern for the long-term flourishing of humanity. Whereas Islam created a society that established justice in all the lands it ruled and the greatest empire the world had ever seen at the time, exactly what we’d expect if its origin is God.

Another problem with “do what you want” is that it is inherently contradictory. What happens when there is a conflict of wills among its followers? Does the will of one trump the other? The Book of the Law states that its followers, here referred to as a Kings, should not infringe upon one another’s rights:

Beware lest any force another, King against King! Love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. [Chapter II, verse 24]

Since compromise is in order, then it means one is prevented from following one’s own will. Suppressing one’s own will goes against the central tenet of Crowley’s religion, “do what you want”. We can see that as a philosophy it is not scalable, the more it spreads among people, the greater the chance of a conflict of wills, and thereby a forced compromise on one’s own will.

The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! Hell. [Chapter I, verse 41]

Here, The Book of the Law takes the concept of sin as it is defined in Abrahamic religions and inverts it; to restrict oneself is a sin. Crowley makes some interesting comments on this verse in light of sex and violence:

The sexual act is a sacrament of Will. To profane it is the great offence. All true expression of it is lawful; all suppression or distortion is contrary to the Law of Liberty. To use legal or financial constraint to compel either abstention or submission, is entirely horrible, unnatural and absurd. Physical constraint, up to a certain point, is not so seriously wrong; for it has its roots in the original sex-conflict which we see in animals, and has often the effect of exciting Love in his highest and noblest shape. Some of the most passionate and permanent attachments have begun with rape. Rome was actually founded thereon. Similarly, murder of a faithless partner is ethically excusable, in a certain sense; for there may be some stars whose Nature is extreme violence. The collision of galaxies is a magnificent spectacle, after all… [3]

This is the inevitable result of the philosophy of The Book of the Lawwhen taken to its logical conclusion. There will be Thelemites who incline towards extreme acts such as rape and murder, and in his comments Crowley implies that if this be their will then so be it. Interestingly, in his commentary on later verses, he expressly forbids acts such as rape:

“As ye will.” It should be abundantly clear from the foregoing remarks that each individual has an absolute and indefeasible right to use his sexual vehicle in accordance with its own proper character, and that he is responsible only to himself. But he should not injure himself and his right aforesaid; acts invasive of another individual’s equal rights are implicitly self-aggressions. A thief can hardly complain on theoretical grounds if he is himself robbed. Such acts as rape, and the assault or seduction of infants, may therefore be justly regarded as offences against the Law of Liberty, and repressed in the interests of that Law. [4]

So here we can see that Crowley forbids acts such as rape on the grounds that it violates the rights of others. Yet in his commentary on the very next verse, he makes rape permissible on the grounds that it can produce positive results:

To bring down this doctrine to a practical rule for every man or woman by which they may enjoy, in perfection, their sexual life and make it what it rightly is, the holiest part of the religious life, I say ‘holiest’ because it redeems even physical grossness to partake with spiritual saintship, the intention of this Book of the Law is perfectly simple. Whatever your sexual predilections may be, you are free, by the Law of Thelema, to the star you are, to go your own way rejoicing. It is not indicated here in this text, though it is elsewhere implied, that only one symptom warns that you have mistaken your true Will, and this, if you should imagine that in pursuing your way you interfere with that of another star. It may, therefore, be considered improper, as a general rule, for your sexual gratification to destroy, deform, or displease any other star. Mutual consent to the act is the condition thereof. It must, of course, be understood that such consent is not always explicit. There are cases when seduction or rape may be emancipation or initiation to another. Such acts can only be judged by their results.[5]

What should we make of such contradictory reasoning? Crowley’s followers today may argue that these are only Crowley’s personal ramblings and are therefore not binding. But The Book of the Law itself makes Crowley an authority for its commentary:

My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khuit. [Chapter I, verse 36]

In fact, Crowley forbade Thelemites from even interpreting the book for themselves, all must refer to his own writings. In the closing remarks of The Book of the Law, Crowley wrote:

All questions of the Law are to be decided only by appeal to my writings, each for himself.

When it comes to contradictions, the Qur’an gives us an objective principle by which we can judge the origin of any scripture:

Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction. [Qur’an 4:82]

In other words, if a scripture is from a source other than God – whether it be demon, the Devil or other than that – then it will contain contradictions, because only God Himself is perfect and inspires perfection. This is exactly the problem that we’ve seen withThe Book of the Law and the authoritative commentary of its prophet Crowley, the presence of glaring contradictions. By comparison, the Qur’an is free of such issues, so clearly they do not share the same origin.

One final point worth discussing is Crowley’s attitude toward women. From his point of view, the natural sexual state of women is one of absolute depravity. In his commentary on verse I.41 he wrote:

…Blind asses! who pretend that women are naturally chaste! The Easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. She will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying: ‘Natura abhorret a vacuo. For she is the Image of the Soul of Nature, the Great Mother, the Great Whore. [6]

While the reader will no doubt recoil with horror at such a view, Christians should reflect on their own doctrine of Original Sin. The New Testament claims that all human beings have inherited the sin of Adam and Eve when they ate from the forbidden fruit in the garden. Christian theologians say that as a consequence of this, mankind is considered to be in a state of “total depravity” or “pervasive depravity”, which is the inability to refrain from evil. Crowley may have put it in more vulgar terms, but both are making the same essential point, that depravity is the natural state of women.

It is only the Qur’an that speaks of mankind’s natural state in positive terms, it says that our natural disposition, known as the ‘Fitrah’, is one of Godliness:

So [Prophet] as a man of pure faith, stand firm and true in your devotion to the religion. This is the natural disposition God instilled in mankind… [Qur’an 30:30]

The Fitrah is the pure state that we are born in, and the Prophet Muhammad explained that it is outside influences such as our parents that take us away from this natural state of devotion to God:

Every child is born according to the Fitrah and then his parents make him Jewish, Christian or Magian. [Sahih Muslim]

I am the Magician and the Exorcist. I am the axle of the wheel, and the cube in the circle. “Come unto me” is a foolish word: for it is I that go. [Chapter II, verse 7]

Here The Book of the Law mentions magic in conjunction with exorcism. The common link between the two is demons, for demons are summoned by magical ritual and banished by exorcism. The invocation of demons was a common practice of Crowley and is the mechanism by which magic works. The Qur’an strictly prohibits the practice of magic in all its forms. In fact, it is considered to be a sin that takes one out of the fold of Islam, such is its severity:

And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew. [Qur’an 2:102]

These are dead, these fellows; they feel not. We are not for the poor and sad: the lords of the earth are our kinsfolk.

Is a God to live in a dog? No! but the highest are of us. They shall rejoice, our chosen: who sorroweth is not of us.

Beauty and strength, leaping laughter and delicious languor, force and fire, are of us.

We have nothing with the outcast and the unfit: let them die in their misery. For they feel not. Compassion is the vice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. Think not, o king, upon that lie: That Thou Must Die: verily thou shalt not die, but live. Now let it be understood: If the body of the King dissolve, he shall remain in pure ecstasy for ever. Nuit! Hadit! Ra-Hoor-Khuit! The Sun, Strength & Sight, Light; these are for the servants of the Star & the Snake. [Chapter II, verses 18-21]

The Book of the Law has a callous attitude toward the vulnerable. Showing compassion to the poor and weak, who are spoken of in dehumanising terms, is said to be a vice. The irony is that later in life, Crowley himself became the very thing that these verses despise. At a young age Crowley inherited a small fortune from his father, but due to his lavish lifestyle he very quickly squandered his wealth. His final years were spent in poor health, drug addicted and penniless. One can’t help but wonder if this irony dawned on the prophet while he lay on his deathbed.

The Qur’an takes a very different attitude to the vulnerable. Compassion toward the poor and weak is considered one of the greatest virtues. In fact, every Muslim who has in their possession a certain amount of wealth is required on an annual basis to give away a small portion in charity. One wisdom behind this is that it prevents people from hoarding excess wealth and ensures that it circulates throughout society, reaching those that are in need of it.

I am the Snake that giveth Knowledge & Delight and bright glory, and stir the hearts of men with drunkenness. To worship me take wine and strange drugs whereof I will tell my prophet, & be drunk thereof! They shall not harm ye at all. It is a lie, this folly against self. The exposure of innocence is a lie. Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this. [Chapter II, verse 22]

The Book of the Law promotes vices such as promiscuous sex, alcohol and drugs. Such ethics are exactly what we would expect of an evil source such as demons or the Devil. By comparison the Qur’an warns us against such vices and tells us not to follow in the footsteps of the Devil:

O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you. [Qur’an 2:168]

The Book of the Law encourages a lifestyle that is harmful not only to the individual but also wider society. Promiscuous sex, alcohol and drugs bring with them a whole host of issues such as disease, unwanted pregnancy, addiction and financial ruin. So the claim that such things are not harmful is absurd. From a psychological perspective, it’s interesting that The Book of the Law happens to condone the very vices that Crowley indulged in before he was a prophet. As far back as Adam and Eve, Satan has used temptation as a means to deceive man, so from this perspective The Book of the Law is devilish in its methodology.

By contrast Islam wants believers to be strong in mind, body and spirit. Anything that is harmful to the individual or wider society is prohibited. The Qur’an points out that immorality is the handiwork of Satan himself:

Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing. [Qur’an 2:268]

Unlike The Book of the Law, the Qur’an does not condone the harmful vices that the seventh century pre-Islamic Arabs indulged in; it prohibited them. This shows us that the one behind the Qur’an prioritises the well-being of mankind over our whims and desires.

I am the Master: thou art the Holy Chosen One. [Chapter II, verse 65]

Such grand claims are typical ofThe Book of the Law, it frequently asserts its authority and Crowley’s prophethood without putting forward any kind of evidence or means of verification. We are just expected to blindly accept its credentials. Whereas the Qur’an puts forward objective arguments for its divine origin, for example:

Say, “If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.”   [Qur’an 17:88]

Lift up thyself! for there is none like unto thee among men or among Gods! Lift up thyself, o my prophet, thy stature shall surpass the stars. They shall worship thy name, foursquare, mystic, wonderful, the number of the man: and the name of thy house 418. [Chapter II, verse 78]

Notice how this verse glorifies Crowley, virtually deifying him. By contrast the Qur’an emphasises the humanity of Prophet Muhammad:

Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful. [Qur’an 3:144]

Prophet Muhammad himself warned Muslims against deifying him:

Do not exaggerate my praises as the Christians have done with the son of Mary. Verily, I am only a servant, so refer to me as the servant of Allah and his messenger.[7]

The Qur’an even corrects Prophet Muhammad in instances where he made mistakes, for example:

The Prophet frowned and turned away. Because there came to him the blind man, [interrupting]. But what would make you perceive, [O Muhammad], that perhaps he might be purified. Or be reminded and the remembrance would benefit him? As for he who thinks himself without need, to him you give attention. And not upon you [is any blame] if he will not be purified. But as for he who came to you striving [for knowledge]. While he fears [Allah], from him you are distracted. [Qur’an 80:1-10]

What should we make of this lofty claim that Crowley’s stature “shall surpass the stars”? In light of the historical record thus far, it’s debatable as to whether this has been fulfilled. On the one hand, Crowley is revered within the world of the occult and magic. He became a cultural icon in the 1960s, with his libertine attitude to sex and drugs striking a chord with the counter-culture movement. However on the other hand, it has been over a century since The Book of the Law was first written, and over half a century since Crowley’s death, yet his religion is still not mainstream. Now if we interpret the claim that Crowley’s stature “shall surpass the stars” in light of the preceding statement of the same verse, that “there is none like unto thee among men or among Gods”, then this prophecy is an abject failure. Crowley has always had a tiny following and his impact on the world stage is negligible when compared to other religions and movements that emerged contemporary to him.

This is just one example of a problematic prophecy in The Book of the Law, it is filled with ambiguous and inaccurate predictions. We can conclude that whatever entity inspired this book, be it demons, the Devil or even Crowley’s own mind, what we know for certain is that it is not the product of a divine being. This is because divine beings have knowledge and control over the future. By comparison, the Qur’an and teachings of Prophet Muhammad are filled with accurate prophecies about the future.

What this shows is that the one who inspired the Qur’an and Prophet Muhammad has knowledge of the unseen which is a characteristic of God, not His creation such as demons or the Devil. Even according to the Bible, accurate knowledge of the future is a sign that someone has been genuinely inspired by God:

You may say to yourselves, “How can we know when a message has not been spoken by the Lord?” If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously, so do not be alarmed. [Deuteronomy 18:21-22]

The Book of the Law fails to fulfil this biblical standard, whereas the Qur’an more than satisfies it.

For perfume mix meal & honey & thick leavings of red wine: then oil of Abramelin and olive oil, and afterward soften & smooth down with rich fresh blood.

The best blood is of the moon, monthly; then the fresh blood of a child, or dropping from the host of heaven; then of enemies; then of the priest or of the worshippers; last of some beast, no matter what.

This burn: of this make cakes & eat unto me. This hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. [Chapter III, verses 23-25]

This section of The Book of the Law goes into detail about the offerings that should be made by it followers. We can see that the emphasis of the ritual is blood, the verses go into great detail in specifying a hierarchy of blood. By comparison, the Qur’an tells us that when animal offerings are made by Muslims, it’s not the blood that matters to Allah, but rather the pious act of obedience in performing the sacrifice:

And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful. Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good. [Qur’an 22:36-37]

Sacrificing an animal for the sake of Allah is said to be a way of showing gratitude to Him for the numerous blessings He has bestowed upon us, as well as a righteous act in feeding the poor and needy. These are the purposes behind the animal offering, the spilt blood is of no value in and of itself. It’s important to note that human sacrifice is prohibited in Islam, only animals can be offered. When it comes to the occult and pagan religions in general, rituals involving human blood have been used throughout history. We’ve seen that The Book of the Law informs its followers that human blood – be it menstrual, the blood of children, or the blood of one’s enemies – is of higher value than animal blood.

I am in a secret fourfold word, the blasphemy against all gods of men.

Curse them! Curse them! Curse them!

With my Hawk’s head I peck at the eyes of Jesus as he hangs upon the cross.

I flap my wings in the face of Mohammed & blind him.

With my claws I tear out the flesh of the Indian and the Buddhist, Mongol and Din.

Bahlasti! Ompehda! I spit on your crapulous creeds.

Let Mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! [Chapter III, verses 49-55]

One of the roles of religious scripture is to highlight the falsehood of beliefs that are contrary to its own teachings. Guidance is not just about stating what is correct, but also about negating that which is incorrect. The Book of the Law  does not do this in any meaningful way. These verses mention the likes of Jesus and Muhammad, but instead of intellectually dismantling the teachings of these prophets, it instead insults them in a very petty manner that comes across as insecure. This is quite unbefitting of religious scripture, and certainly not what one would expect were its author a divine being.

By comparison, the Qur’an respectfully engages with the beliefs of those it deems to be upon falsehood. Muslims are commanded to refrain from insulting the gods of other religions:

And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge. [Qur’an 6:108]

The Qur’an commands believers to engage with non-believers in a respectful and dignified manner:

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. [Qur’an 16:125]

When it comes to dismantling the theology of false religion, the Qur’an uses intellectual arguments, never petty insults. The prophets of the Jewish and Christian scriptures are acknowledged as genuine prophets, and are even mentioned more times by name in the Qur’an than Muhammad himself. This is an indication that the one who authored the Qur’an and inspired Muhammad is the same entity that inspired the prophets of old like Abraham, Moses and Jesus.

CONCLUSION

To argue that the Qur’an is the product of some unknown force of unknown motives would be tantamount to invoking the existence of any unknown entity to explain anything. From this perspective, the Christian claim that the Qur’an was inspired by occult forces such as the Devil or demons is an intellectual cop-out. Everything can be reduced to absurdity by attributing it to occult forces, so this is also a self-defeating scepticism as it means that nothing can be true.

In this article we have tackled this claim by taking the unique approach of comparing the Qur’an to The Book of the Law, a typical occult work. After doing a detailed comparison we’ve seen that they share very little in common, which is contrary to the claim that they come from the same source. Not only are they opposites in terms of their theology and morality, but it is only the Qur’an that puts forward objective evidence to support its claims of divine origin. Crowley himself was a master occultist and would have had access to the same dark forces that allegedly inspired Prophet Muhammad. Yet we’ve seen that The Book of the Law pales in comparison to the phenomenon that is the Qur’an, both in terms of its content and impact on the global stage.

References.

1 – Sahih Bukhari & Sahih Muslim.

2 – Aleister Crowley, The Law is for All, see commentary on verse I.4.

3 – Ibid., see commentary on verse I.41.

4 – Ibid., see commentary on verse I.51.

5 – Ibid., see commentary on verse I.52.

6 – Ibid., see commentary on verse I.41.

7 – Sahih Bukhari.