Goddess' Worship and Wicca. 4. Islam's goddess ... - Al-Qiyamah

Goddess' Worship and Wicca. 4. Islam's goddess' worship 

Index: 

Islam and Goddess 

Worship 

Allah and his family 

The Three Goddesses 

Al-Lat 

Manat 

al-Uzza 

The Satanic Verses 

Image: a) the sign of Islam; b) the sign of the Great Goddess 

Islam is the largest and fastest growing cult or religion in the world. The most 

holy site of Islam is the black meteorite in Kaaba, Mecca. This stone is 

worshipped by veneration, as was practised before the advent of Islam. (See; 

Islamism). 

The sign of Islam is the Crescent, sometimes along with a star (see; image 

above), just as was the Babylonian Goddess worship (image: the Great Goddess). 

The most holy object in the Kaaba is the black meteorite stone, 

once the throne of Isis, now connected with Allah. Another 

goddess objects in the Kaaba are the Crescents and the towers. 

Towers have been one of the main symbols of Babylonian 

paganism since the time of Nimrod. His followers decided to 

build their own tower, their own name. Later, Nimrod's wife, 

Semiramis, erected a 130 feet tower in Babylon. Babylonian 

pagans prostrated themselves before this icon, even mentioned in the third 

chapter of the Book of Daniel. Moses Maimonides, the mediveal Jewish 

philosopher, had read deeply into the learning of the Babylonians. He described 

the myth of Tammuz' death, quoted by Hislop in The Two Babylons, p. 62, as 

http://notendur.centrum.is/~snorrigb/fem4.htm (1 of 11) [24/08/2001 9:33:10 PM]


follows: 

When the false prophet named Thammuz preached to a certain king that 

he should worship the seven stars and the twelve signs of the Zodiac, that 

king ordered him to be put to a terrible death. On the night of his death 

all the images assembled from the ends of the earth into the temple of 

Babylon, to the great golden image of the Sun, which was suspended 

between heaven and earth. That image prostrated itself in the midst of the 

temple, and so did all the images around it, while it related to them all 

that had happened to Thammuz. The images wept and lamented all the 

night long, and then in the morning they flew away, each to his own 

temple again, to the ends of the earth. 

Those familiar with the Biblical story of Daniel's friends should recognize this. 

The whole world bowed down in worship for the king's pagan gold image. The 

astonishing issue is, however, that Muslims still do. The prostrate themselves in 

the direction (qibla) of the former Goddess symbols in Mecca, now Allah's 

sanctuary. 

From the beginning, towers or obelisks were symbols of pagan worship as 

conducted in Babylon and Egypt, and later all around the world. The obelisk 

was originally a symbol of Baal (Nimrod) and sexual rituals in the context of 

sun-worship. We also see these matzebah images in various places in the Bible, 

such as I Kings 14:23, 2 Kings 18:4, 23:14; Isaiah 17:8, 27:9; Jer. 43:13; Ezk. 

8:5; Micah 5:13). 

The name of Artemis, a version of Semiramis, probably meant "women who 

built towers", Cybele and Diana, another versions of Semiramis, were pictured 

carrying a tower, and we can trace this all the way Japan and China in the east, 

to Indians in America, the Vikings of the North and Africans in the South. We 

always see this tower connected with pagan worship, and, unfortunately, later 

adopted by the Roman Catholic church. And, of course, Islam has not only 

adopted the tower (minaret) but also the worship of meteorites, the Crescent 

and the Babylonian Star. And to conclude this discussion, Allah himself was 

originally a pagan deity, related to astrological fertility worship and various 

other aspects of Babylonian paganism. 

Allah and His Family 

Muslims usually argue that their ‘Allah’ is the same deity as the 

Judeo-Christian God. For sincere Jews or Christians, that statement ought to be 

considered as a profound blasphemy, since it destroys their concept of God. By 

accepting such a thesis one is admitting Islam as the true religion, above 

Judaism and Christianity. One has not come across any arguments that can 

prove that ‘Allah’ is just another name for the Judeo-Christian God. The 

Islamic scholar Caesar Farah states: "There is no reason, therefore, accept the 

idea that Allah passed to the Muslims from the Christians and Jews." (Ceasar 

Farah, Islam: Beliefs and Observations (New York, 1987), 28.) And as their characters 



are examined, they seem to be of a completely different nature and reveal 

contradicting scriptures. 

‘Allah’, in fact, has a genealogy that can be traced through Yemen to Babylon, 

the mother of all idolatry. In Babylon, paganism began at the time of Nimrod, 

the alleged builder of the Tower of Babel. After the confusion of languages, 

Babylonian idolatry spread all over the world. Nimrod had been dei-fied and 

was known as Baal, Molech,.... and finally, as Allah. The Baal worship was 

conducted by sacrifices, prostrations and kissing the idol, (See I. Kings 19:18) 

which was the same type of service conducted at the Kaaba and other places in 

Arabia. There are also traces of a direct Baal worship among the Arabs: "And 

God helped him [King Uzziah of Juda] against the Philistines, and against the 

Arabians that dwelt in Gur-baal, and the Mehunims [probably Mineanites from 

Yemen]." (II Chron. 26:7) It was common to add Baal’s name to the city where 

he was worshipped and thus it was obviously so in Gur. Inscriptions with 

Baal’s name have been found in Central Arabia at some oasis where Arabian 

inhabitants had settled. The great scholar William Robertson Smith argues that 

the 

most developed cults of Arabia belong not to the pure nomads, but to 

these agricultural and trading settlements, which the Bedouin visited 

only as pilgrims, not to pay stated homage to the lord of the land from 

which they drew their life, but in fulfilment of vows. (William Robertson 

Smith, The Religion of the Semites. The Fundamental Institutions (London, 1902), 

109.) 

Concerning the Kaaba, Muslims' holiest place, Ibn Ishaq gives us an example 

of such fulfilment of vows, when he reports the story of a Jurhum woman who 

"had been barren and vowed to Allah that if she bore a son she would give him 

to the Kaaba as a slave to serve it and to look after it." (quoted in; Guillaume, The 

Life of Muhammad, 49.) In Mesopotamia, and consequently in all the known 

world, the firstfruits of the crops or cattle were sacrificed to the fertility god. A 

sacred plot of land was offered to the deity, where he could abide and accept 

their offerings. In Mecca, the earlier fertility god named Baal was replaced with 

desert gods, the Aramaic Allah and the Yemenite Hubal. 

The ancient world usually worshipped a pantheon of gods, where higher and 

lesser gods battled for supremacy. All these pantheons had many similarities, 

for example, always including a relationship between a high male-god and a 

mothergoddess. Religious beliefs were often a spiritual form or the exaltation 

of the society the worshippers happened to be a part of. In primitive tribal 

societies, the family was the integral part which formed the basis of solidarity, 

wealth, protection and daily support. Thus, a family of deities was the normal 

state of worship. 

In Arabian archaeology a large number of inscriptions on rocks, tablets and 

walls, have pointed to the worship of a family of four; one male and his three 

‘daughters’ or goddesses. Those three goddesses are sometimes engraved 

together with Allah, represented by a crescent moon above them. But Allah was 

the ‘Lord of the Kaaba... Lord of Manat, al-Lat, and al-Uzza...and even as 



‘Lord of Sirius’.’(Peters, Muhammad, 98.) His ‘daughters’ were his associates, 

helpers and were themselves worshipped, after the manner of ancient 

Babylonian customs and symbolised by astronomical symbols. 

The Three Goddesses 

Mediterranean mythology included the worship of the Mother goddess who 

appeared under three natures, names and faces. Adam McLean, a leading 

authority on goddesses, states: 

The triplicity of the Goddess is very important. This is not merely a 

multiplying by three, but rather a threefold manifestation; the Goddess 

reveals herself on three levels, in the three realms of the world and of 

humankind. 

Those three faces correspond to heaven, earth and the underworld; or past, 

present and future. McLean continues: 

The most important triple aspect of the Goddess is her manifestation as 

Virgin/Mother/Crone. This is perhaps the easiest representation with 

whom people can identify, as this triplicity corresponds to the three 

phases of woman’s life... the Young Woman/Mother/Old woman. (Adam 

McLean, The Triple Goddess. An Exploration of the Archetypal Feminine (Grand 

Rapids, 1989), 14-15.) 

It is noteworthy that those three goddesses were, in certain places, represented 

by meteorites or aeroliths, stones that had fallen from heaven, just as the Kaaba 

stone in Mecca. (Ibid, 52.) Merlin Stone noted that in Aphrodite’s temple in 

Cyprus a certain stone was anointed by oil each year at the feast of the goddess. 

The same stone worship was conducted at Baalat’s temple at Byblos. (As Allat 

was the feminine version of Allah, so was Baalat the feminine version of Baal.) 

The Romans venerated the captured Carthagian stone-goddess Cybele and also 

the Greeks in Asia Minor. (Merlin Stone, ‘Goddess Worship in the Ancient Near East’ in 

Religions of Antiquity, 65-66.) Concerning our subject, we find the same 

character-istics. All over Arabia, these same symbols have been found as 

representing the worship of a triple Arabian goddesses. McLean states: 

Long before the coming of the austere patriarchal system of Islam, the 

Arabic people worshipped this trinity of desert Goddesses who were the 

three facets of the one Goddess. Al-Uzza (‘the mighty’) represented the 

Virgin warrior facet; she was a desert Goddess of the morning star who 

had a sanctuary in a grove of acacia trees to the south of Mecca, where 

she was worshipped in the form of a sacred stone. Al-Lat, whose name 

means simply ‘Goddess’, was the Mother facet connected with the Earth 

and its fruits and the ruler of fecundity. She was worshipped at At-Ta’if 

near Mecca in the form of a great uncut block of white granite. Manat, 

the crone facet of the Goddess, ruled fate and death. Her principal 

sanctuary was located on the road between Mecca and Medina, where 

she was worshipped in the form of a black uncut stone. (McLean, The 

Triple Goddess, 80.) 



This goddess appearing under many names throughout the world of antiquity is 

the same as was represented as Baal’s wife. She was called Astarte, Semiramis, 

Ashtaroth, Isis, Venus, Fortuna, Diana, Asherah, Elat, etc.. Indeed, Isis was 

known as the mother of one thousand names. However, regardless of her 

various titles, she was Baal’s wife and worshipped as such. (Judges 2:13). Baal 

is said to have had three daughters, who were apparently called by different 

names around the ancient world. (Cooper, Canaanite Religion, 86.) They were also 

considered his brides, with whom he swore to build a house. The ‘Building 

Saga’ is discussed in (Julian Obermann, Ugaritic Mythology. A Study of Its Leading 

Motifs (New Haven, 1948)). The Quraysh adopted Allah as Baal, and added the 

goddesses to his cult the same way as Baal had three daughters in the Fertile 

Crescent. They venerated him and his three female companions in his new 

House, the Kaaba at Mecca. 

One of the aspects of goddess worship that has survived in Islam, as well as, 

for example, in Roman Catholicism, is the rosary. Through the ages the 

worshippers of goddesses had used the rosary for prayers and it is still in use in 

the worship of female deities all over the world, for example by Hindus in 

India. The rosary is connected with fertility worship when the deity’s name is 

repeated over and over again. (Compare to Matthew 6:7-13 and Acts 19:34.) It 

is called tasbih or subha in Arabic, and simply means ‘an object which one 

praises.’ The Muslim rosary is supposed to contain 99 beads, representing the 

titles of ‘Allah’, but usually it only has 33 beads, slipped through one’s fingers 

three times. (Compare to the Koran 7:180.) This pagan custom, which is dated 

to Astarte worship from about 800 BCE, still survives in Islam as well as in 

many other cults around the world. 

Ancient Middle Eastern mythology often pictured the Mother goddess with a 

son, such as Isis-Horus in Egypt and Astarte-Tammuz in the Fertile Crescent. 

This mother-son worship was established throughout the world. In China there 

was the Mother Shingmoo, Hertha in ancient Germany, Nutria in ancient Italy 

(Etrusca), Indrani in India, Aphrodite in Greece, Venus in Rome, Cybele in 

Asia Minor and Carthage, Diana in Ephesus, Isis in Egypt etc.. In Hijaz, on the 

other hand, there was no harvest and thus no worship of fertility gods as such. 

Its patriarchal society soon changed the ancient mother-son worship to 

father-daughter worship. Allah was the father, and his daughters were Al-Lat, 

Manat and al-Uzza. 

Al-Lat (Allat) 

Al-Lat, the female version of the Aramaic Allah, was the ‘Lady of the 

Temple’ at the Semitic Pantheon of Palmyra, frequently mentioned in sources 

from ancient periods. Her cult was shared by the tribes of Bene Maazin and 

Bene Nurbel in that city. The former tribe probably provided the guardians or 

priests for her sanctuary, which was probably established after the Nabatean 

occupation of Syria, including Damascus, in 85 BCE. (Javier Teixidor, The 

Pantheon at Palmyra, 55-58.) 

Al-Lat was the mother goddess (al-Ilahah), representing the sun. She was the 



mother figure among the gods and goddesses, the Great Earth Mother of 

ancient mythology, and the Astarte of the Arabs. Javier Teixidor states: 

It is not surprising to find at Palmyra different names for the same deity. 

Allat ... Astarte ... all conceal one sole goddess, the female deity of 

heaven in whose cult Arab Palmyrenes as well as members of the 

western tribes were united. (Ibid, 61.) 

She was brought to the Hijaz from Palmyra, probably through Teima. Alfred 

Guillaume states: 

Al-Lat... is mentioned by Herodotus; in old Arabian inscriptions; and in 

the pre-Islamic poets; and was the great mother goddess who, under 

various names, was worshipped all over the ancient world. Ta’if, a town 

near Mecca, was the centre of her worship [in Arabia proper]. (Guillaume, 

The Life of Muhammad, 24, 38.) 

In Ta’if there was a temple dedicated to al-Lat, (Guillaume, Islam, 7.) the city’s 

deity, according to Ibn Ishaq, and she was represented by a square-stone. (Hitti, 

History of the Arabs, 98 ). The Mother goddess was often repres-ent-ed by a 

stone, mountain, cave, pillar or rock. Stones are among the oldest symb-ols of 

Mother worship, as Erich Neumann discussed in detail. (Erich Neumann, The 

Great Mother (Princeton, 1953/1991), 260.) The Meccans had been on friendly terms 

with the Ta’ifians, especially since most of their food was bought or grown in 

Ta’if, and that city was also the main commercial centre in the Hijaz, since it 

lay on the Yemen-Mesopotamia overland trading route. According to Ibn 

al-Khalbi: 

Al-Lat stood in al-Ta’if and was more recent than Manat. She was a 

cubic rock beside which a certain Jew used to prepare his barley 

porridge. Her custody was in the hands of Banu Attab ibn Malik of the 

Thaqif, who had built an edifice over her.... The Quraysh, as well as all 

the Arabs, were wont to venerate al-Lat. They used to name their 

children after her, calling them Zayd al-Lat and Taym al-Lat. (Quoted in 

Peters, Muhammad, 110). 

The Nabateans also venerated Allat as the ‘mother of the gods’, the same as the 

Urania of Hellenism. According to Tor Andrae: 

Thus we have a right to assume that in Arabic circles Allat 

correspond-ed with the great Semitic goddess of motherhood, fertility 

and heaven, and especially with the form which she assumed in Western 

Semitic reg-ions. In Taif, where her most important sancturay was 

located, she was called simply Al Rabba, ‘sovereign’, a title which 

belonged also to Ishtar (Belit) and Astarte (Baalat). (Tor Andrae, 

Mohammad. The Man and His Faith (London, 1936), 17.) 

When Muhammed conquered Mecca and some of its neighbouring tribes, he 

turned to Ta’if and its temple of al-Lat. A Muslim poet said about the attack on 

Ta’if: 

Don’t help al-Lat for Allah is about to destroy her. 



How can one who cannot help herself be helped? 

She was burned in black smoke and caught fire. 

None fighting before her stones, is an outcast. 

When the apostle descends on your land 

None of her people will be left when he leaves. 

(Guillaume, The Life of Muhammad, 588.) 

Allat was the equivalent of Ishtar-Astarte in the mother-father Semitic cult 

worship. In contrast to the Fertile Crescent region, the Arabs worshipped her as 

the sun, not the moon which is masculine in Arabia. However, the Semitic cults 

connected the goddess worship with love, and thus, its absence with the 

opposite. As Erich Neumann states: 

Withdrawal of love can appear as a withdrawal of all the functions 

constituting the positive side of the elementary character. Thus hunger 

and thirst may take place of food, cold of warmth, defenselessness of 

protection, nakedness of shelter and clothing, and distress of 

contentment.... Consequently, the symbols of exile and desert also 

belong to the present context. (Neumann, The Great Mother, 67-68.) 

Thus, the Arabs were left with the loneliness of the desert and in order to make 

the best of the situation, the moon-goddess of the fertile lands was transformed 

into the sun-goddess of the desert. Al-Lat was the Great Mother who fed her 

children as necessary. But when it came to fortune the Arabs turned to Manat. 

Manat 

Manat is believed to be the Arabs’ original goddess, appearing some time 

before al-Uzza and al-Lat. Her name appears in the house of Baal in 32 CE, but 

she originated much earlier among the Arabs. Manat seems to have arrived in 

Arabia from Palmyra, where she was worshipped along with Baal. She was 

venerated beside several other deities in a temple called ‘the house of the gods,’ 

(Teixidor, The Pantheon of Palmyra 3, 12-18 — The Pagan god, 116.) the Palmyran 

equivalent of the Kaaba. Manat was the controller of the Arabs’ fortunes and 

the mystery of life and death. She was the chief deity of al-Aus and al-Khazraj 

and other pagan inhabitants of Yathrib (Medina). It seems that she was 

represented by a wooden image, which was covered in blood during her 

worship. (Guillaume, The Life of Muhammad, 38-39, 207.) Manat’s sanctuary was in a 

place near Yathrib where the Aus and Khazraj visited on their way back from 

their pilgrimages to Mecca. Ibn al-Khalbi states: 

The Aus and Khazraj, as well as those Arabs among the people of 

Yathrib and other places who followed their way of life, were 

accustomed to go on Hajj and observe the ‘standing’ at all the appointed 

places, but not shave their heads [as was customary during the 

pilgrimage]. At the end of Hajj, however, when they were about to return 

home, they would set out to the place where Manat stood, shave their 

heads and stay there for a while. (Quoted in Peters, Muhammad, 110.) 



This goddess of fate and time in ancient paganism was revered and worshipped 

with the same zeal as the Mother figure itself. In Greece Moirai, the goddess of 

fate, was the daughter of the Night, as well as Moros and Erinyes (compare to 

al-Lat and al-Uzza). Attributed to the goddess of fate was the sharing of booty, 

land and labour between clans. She was concerned with birth, marriage and 

death and, in the relation with men, warfare and raids. 

Manat was much revered by the Arabs but her worship was dwindling at the 

time of Muhammed, probably due to Jewish influence in Medina. This shows 

how easily the al-Aus and al-Khazraj tribes were willing to abandon their 

religion in favour of Islam. 

Al-Uzza 

Some sources say that al-Uzza was brought to Mecca by the Quraysh and 

enjoined to the already established Kaaba worship, but she probably was a local 

deity in Mecca since the time of ‘Amr ibn Lubayy. In Muhammed’s time, 

al-Uzza was the most important of the Meccan local deities, perhaps save for 

‘the Lord’ Hubal. Her main sanctuary was in a valley called Hurad, just outside 

Mecca. ‘It was complete with a haram and a sacrificial altar.’ (Ibid, 110.) 

Alfred Guillaume states that evidence ‘for her worship from the fourth century 

AD is copious. Tradition states that in his youth Muhammad sacrificed a white 

sheep to her.’ The Arabs offered human sacrifices to al-Uzza and 

the blood of the victims was smeared or poured on them while the 

tribes-men danced round the stone... The devotees licked the blood, or 

dipped their hands in it, and thus a reciprocal bond held them to one 

another and the deity to whom the stone belonged. Nilus, a Christian 

writer, gives a fairly full account of such a sacrifice to Uzza. Though 

there is no trace of human sacrifices in the Quran, it is clear from the 

authority just quoted and from early Arab sources that human beings 

were sacrificed to these gods in Duma and Hira. (Guillaume, Islam, 8-9.) 

Ibn Ishaq states that al-Uzza had a slaughter place (ghabghab), where the blood 

was poured out. An Arab poet said: 

Asma’ was given as a dowry the head of a little red cow 

Which a man of the Banu Ghanm had sacrificed 

He saw blemish in her eye when he led her away 

To al-Uzza’s slaughter-place and divided her into goodly portions. 

Muhammed had, according to tradition, sacrificed a sheep to her, and it might 

very well be that it had been done at Mount Hira, which was now Muhammed’s 

place of devotion to the moon-god Allah and his daughter al-Uzza. It has been 

stated that the Arabs sacrificed infant boys and girls to the morning star, 

al-Uzza. (Andrae, Mohammed, 17-18.) Ibn al-Khalbi states: 

The Quraysh as well as other Arabs who inhabited Mecca did not give to 

any of their idols anything similar to their veneration of al-Uzza. The 

next in order of veneration was Al-Lat and then Manat. (Peters, 

Muhammad, 111.) 



During the armed confrontation between the Meccans and Muhammed at Badr 

(AH 2), the former carried al-Uzza’s banner to battle. Tradition says that 

Muhammed sent Khalid ibn al-Walid, who later conquered Syria for Islam, to 

destroy al-Uzza’s temple in Nakhla. There, some of the tribes of Quraysh and 

Kinana, and all the Mudar tribe, used to worship. When the guardian of al-Uzza 

heard that Khalid was approaching "he hung his sword on her, climbed the 

mountain on which she stood," and said: 

O ‘Uzza, make an annihilating attack on Khalid, 

Throw aside your veil and gird up your train 

O ‘Uzza, if you do not kill this man Khalid 

Then bear a swift punishment or become a Christian. 

However, according to tradition, Khalid and his army destroyed the al-Uzza 

idol and returned to Muhammed. (Guillaume, The Life of Muhammad, 565-566.) 

When these idols had all been destroyed, ‘Allah’ reigned supreme in the Hijaz. 

The threefaced Mother Goddess had vanished from the visible sphere, but still 

lives in Muslim legends according to the ‘Satanic verses’. 

The ‘Satanic Verses’ 

The chapter of Muhammed’s life the Muslims want to forget most of all is the 

affair of the ‘Satanic verses’, made worldfamous by Salman Rushdie’s novel by 

the same name. The setting is Mecca, some years before the hijra, most likely 

in 619 CE, when Muhammed’s protector, Abu Talib, and his wife, Khadija, had 

both died. The Meccans had become increasingly hostile towards him and 

ridiculed his mission in every possible way. What was probably worse, they 

tempted Muhammed by promising him fame and fortune if he would refrain 

from attacking their deities. Muhammed was unwilling to compromise his 

mission and declined their offer. Then the next temptation came, as al-Tabari 

narrates: 

‘If you will not do so, we offer you one means which will be to your 

advantage and to ours.’ ‘What is it?’ he [Muhammed] asked. They said: 

‘You will worship our gods, al-Lat and al-’Uzza, for a year, and we shall 

worship your god for a year.’ ‘Let me see what revelation comes to me 

from my Lord’ he replied. Then, the following inspiration came from the 

Preserved Tablet [the Koran which ‘Allah’ preserves in heaven]. (W. M. 

Watt and M. V. McDonald (transl. & annotators), The History of al-Tabari (volume 

IV: Muhammad at Mecca. New York, 1988), 107.) 

The continuation al-Tabari adopted from Ibn Ishaq’s narrative which stated: 

When the apostle saw that his people turned their backs on him and he 

was pained by their estrangement from what he brought them from 

Allah, he longed that there should come to him from Allah a message 

that would reconcile his people to him. Because of his love for his people 

and his anxiety over them, it would delight him if the obstacle that made 

his task so difficult could be removed; so that he meditated on the project 

and longed for it and it was dear for him. Then Allah sent down ‘By the 



star when it sets your comrades errs not and is not deceived, he speaks 

not from his own desire.’ (Guillaume, The Life of Muhammad, 165.) 

Then Muhammed’s revelation continued: ‘Have you thought upon Al-Lat and 

al-Uzza and on Manat, the third other? Are yours the males, and His the 

females?’ (The Koran 53:19.) In a patriarchal society it was a shame to have 

only daughters, as Muhammed had only daughters and was embarrassed for 

this very reason. Thus ‘Allah’ would be imperfect due to his inability to 

procreate sons. Muhammed thus concluded that it would be better for ‘Allah’ to 

have no children at all. 

Ibn Ishaq stated that Muhammed added: ‘... these are the exalted Gharaniq 

whose intercession is approved.’ A Gharaniq was thought to be an angelic 

creature, who could fly at a great height, and thus were exalted above men. 

Muhammed’s acceptance of the three daughters of Allah as being semi-divine 

delighted the Quraysh who prostrated themselves in the place of prostration 

(masjid — mosque) along with the Muslims. 

When the Quraysh heard that, they rejoiced and were happy and 

delighted at the way in which he spoke of their gods, and they listened to 

him, while the Muslims, having complete trust in their Prophet in respect 

of the messages which he brought from God, did not suspect him of 

error, illusion or mistake. When he came to the prostration, having 

completed the Surah, he prostrated himself, the Muslims did likewise, 

following their Prophet, trusting in the message which he had brought 

and following his example. Those polytheists of the Quraysh and others 

who were in the mosque likewise prostrated themselves because of the 

reference to their gods which they had heard, so that there was no one in 

the mosque, believer or unbeliever, who did not prostrate himself. (Watt & 

McDonald, The History of al-Tabari, 108-109.) 

Alfred Guillaume stated that all "of these interpolated words meant that the 

divine or semi-divine beings were inter-cessors with Allah, an office which in 

Islam is accorded only to Muhammad himself." The words Muhammed uttered, 

and were later deleted from the canonised version of the Koran, were a chant 

the Meccans used when they walked around the Black Stone. (Guillaume, Islam, 

36.) Muhammed had now made serious compromises with paganism. And just 

as Catholicism solved this problem, Muhammad found only one solution, 

incorporate those competitors and everybody would be happy: the pagans for 

being able to indirectly worship their deities, and Islam (as Catholicism) by 

merging with paganism. 

According to Muslim tradition, the Quraysh agreed to embrace Islam when 

those concessions had been made. Also, the Muslims who had earlier fled to 

Abyssinia, now returned and among them was Uthman, who later became a 

caliph. However, Muhammed then denied his previous revelation, which he 

said was nothing but ‘Satanic verses.’ The conversion of the Quraysh was thus 

withdrawn and this manoeuvre only strengthened the Meccan opposition. If this 

legend is true, which Muslims generally admit, we cannot be certain the rest of 

the Koran was not similarly inspired by Satan. It seems reasonable to assume 



that the ‘whisperer’ was the same in this case as in all others. One of the best 

established hadiths is the following speech from ‘Allah’ to Muhammed: 

My servant [Muhammed] approaches me steadily through voluntary 

works of piety, until I come to love him; and when I love him I am his 

eye, his ear, his tongue, his foot, his hand. He sees through me, he hears 

through me, he speaks through me, he moves and feels through me. 

(Goldziher, Introduction, 42-43.) 

If ‘Allah’ spoke and did everything through Muhammed, and vice versa, it is 

no wonder these ‘Satanic verses’ embarrass Muslims to this day. However, 

Muhammed found an escape route through another ‘revelation’. He stated: 

Never have we sent a single prophet or apostle before you with whose 

wishes Satan did not tamper. But Allah abrogates the interjections of 

Satan and confirms His own revelations. Allah is all-knowing and wise. 

(The Koran 22:52. (N. J. Dawood - with a replacement of Allah for God)). 

Since we know that some verses contradict, or abrogate, others, we must 

conclude that several koranic passages were Satanic inspirations, which other 

verses have abrogated. If not, this verse is incorrect. But how could Satan 

manipulate Muhammed at almost any time, and utter koranic revelation 

through him at his will? Wherever the occult powers override true worship, the 

force behind the occult and New Age always marks its territory through 

images. Even the Islamic Crescent bears the mark of its founder, Mystery 

Babylon paganism. 

The Egyptians, Persians, Greeks, Romans, Hindus and American Indians, 

like the Babylonians, all believed that their gods were just representations of 

the one god. The ancient people, shortly after the flood, had a knowledge of the 

True God of Noah, Shem, and Abraham. But the worship of the True God of 

Noah, Shem, and Abraham soon became perverted into idolatry by the larger 

population when Nimrod tried to unite the whole world into a One World 

Government. Just as the ancients believed their various gods to be different 

expressions of the Only god, so did Muhammed, when he united the 360 gods 

at Mecca into just one god, Allah. 

To Islam

Goddess' Worship and Wicca. 4. Islam's goddess ... - Al-Qiyamah

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?