One might at first sight think that this tremendous Autocrat, this uncontrolled and unsympathizing Power, would be far above anything like passions, desires, or inclinations. Yet such is not the case, for He has, with respect to His creatures, one main feeling and source of action, namely, jealousy of them, lest they should perchance attribute to themselves something of what is His alone and thus encroach on His all-engrossing kingdom. Hence He is ever more prone to punish than to reward, to inflict pain than to bestow pleasure, to ruin than to build. It is His singular satisfaction to let created beings continually feel that they are nothing else than His slaves. His tools—and contemptible tools too—that they may thus the better acknowledge His superiority, and know His power to be above their power. His cunning above their cunning. His will above their will. His pride above their pride; or rather, that there is no power, cunning, will, or pride, save His own. (For pride, see sura 59; God as schemer, 3.47; 8.30.)
“But He Himself, sterile in His inaccessible height, neither loving nor enjoying aught save His own and self-measured decree, without son, companion, or counsellor, is no less barren of Himself than for His creatures, and His own barrenness and lone egoism in Himself is the cause and rule of His indifferent and unregarding despotism around.” The first note is the key of the whole tune, and the primal idea of God runs through and modifies the whole system and creed that centers in Him.
That the notion here given of the Deity, monstrous and blasphemous as it may appear, is exactly and literally that which the Koran conveys or intends to convey, I at present take for granted. But that it indeed is so, no one who has attentively perused and thought over the Arabic text… can hesitate to allow. In fact, every phrase of the preceding sentences, every touch in this odious portrait, has been taken, to the best of my ability, word for word, or at least meaning for meaning, from the “Book,” the truest mirror of the mind and scope of its writer.
And that such was in reality Mahomet’s mind and idea, is fully confirmed by the witness-tongue of contemporary tradition. Of this we have many authentic samples…. I will subjoin a specimen… a repetition of which I have endured times out of number from admiring and approving Wahhabis in Nejd.
“Accordingly, when God… resolved to create the human race. He took into His hands a mass of earth, the same whence all mankind were to be formed, and in which they after a manner pre-existed; and having then divided the clod into two equal portions. He threw the one half into hell, saying, ‘These to eternal fire, and I care not’; and projected the other half into heaven adding, ‘and these to Paradise, I care not’” [Mishkatu ‘l-Masabih Babu ‘l-Qadr].
But in this we have before us the adequate idea of predestination, or, to give it a truer name, pre-damnation, held and taught in the school of the Koran. Paradise and hell are at once totally independent of love or hatred on the part of the Deity, and of merits or demerits, of good or evil conduct, on the part of the creature; and in the corresponding theory, rightly so, since the very actions which we call good or ill-deserving, right or wrong, wicked or virtuous, are in their essence all one and of one, and accordingly merit neither praise nor blame, punishment nor recompense, except and simply after the arbitrary value which the all-regulating will of the great despot may choose to assign or impute to them. In a word, He bums one individual through all eternity amid red-hot chains and seas of molten fire, and seats another in the plenary enjoyment of an everlasting brothel between forty celestial concubines, just and equally for His own good pleasure, and because He wills it.
Men are thus all on one common level, here and hereafter, in their physical, social, and moral light—the level of slaves to one sole Master, of tools to one universal Agent.
Every national church or religion has established itself by pretending some special mission from God, communicated to certain individuals. The Jews have their Moses; the Christians their Jesus Christ, their apostles and saints; and the Turks their Mahomet, as if the way to God was not open to every man alike. Each of those churches show certain books, which they call revelation, or the Word of God. The Jews say that their Word of God was given by God to Moses, face to face; the Christians that their Word of God came by divine inspiration; and the Turks say that their Word of God (the Koran) was brought by an angel from heaven. Each of those churches accuses the other of unbelief; and for my own part, I disbelieve them all.
Allah or God chose Muhammad to be a messenger to all mankind. Though Muslim and sympathetic Western commentators deny it, it is clear that Muhammad himself thought that he had seen God Himself in person, as in sura 53.2–18. At other times, Muhammad talked to the angel Gabriel, who periodically revealed God’s message. How did Muhammad himself know that he had seen God or an angel? How did he know that the particular experiences he had were manifestations of God? Even if we grant Muhammad’s sincerity, could he not have been sincerely mistaken? Most people claiming that they had direct access to God would now be seen as mentally ill. How do we know that in Muhammad’s case it really was God or an angel that delivered God’s message? As Paine said (n.d., Chapter 7),
But admitting for the sake of a case, that something has been revealed to a certain person, and not revealed to any other person, it is revelation to that person only. When he tells it to a second person, a second to a third, a third to a fourth, and so on, it ceases to be revelation to all those persons. It is revelation to the first person only, and hearsay to every other, and consequently they are not obliged to believe it.
It is a contradiction in terms and ideas, to call anything a revelation that comes to us at second-hand, either verbally or in writing. Revelation is necessarily limited to the first communication—after this it is only an account of something which that person says was a revelation made to him; and though he may find himself obliged to believe it, it cannot be incumbent on me to believe it in the same manner; for it was not a revelation made to me, and I have only his word for it that it was made to him. When Moses told the children of Israel that he received the two tables of the commandments from the hands of God, they were not obliged to believe him, because they had no other authority for it than his telling them so; and I have no other authority for it than some historian telling me so. The commandments carry no internal evidence of divinity with them; they contain some good moral precepts, such as any man qualified to be a lawgiver, or legislator, could produce himself, without having recourse to supernatural intervention.
When I am told that the Koran was written in heaven and brought to Mahomet by an angel, the account comes too near the same kind of hearsay evidence and second-hand authority as the former. I did not see the angel myself and, therefore, I have a right not to believe it.
Given the theory of Wansbrough, Crone, and Cook (that Islam emerged later than hitherto thought, under the influence of rabbinic Judaism, and taking Moses as an example of a prophet with a revelation, invented Muhammad as an Arabian prophet with a similar revelation), Paine’s choice and juxtapositioning of the two examples of Moses and Muhammad is rather appropriate.
Moreover, as Paine says, very importantly, the revelations, as later recorded in the Bible or the Koran, do not carry any internal evidence of divinity with them. On the contrary, the Koran contains much—far too much—that is totally unworthy of a deity. In addition, the Bible and the Koran often contradict each other. On which basis should we decide between them? Both sides claim divine authority for their scriptures. In the end, we can only say that no specific revelation has reliable credentials.