Muhammad and the Angel of Light

This is not the first time it is being suggested that parts of the Qur'an (Koran
) were authored by an alien. It seems the Qur'an contains scientific information
that could not have been known in Muhammad's (Mohammed's) time and that was sub
sequently proven to be correct. This lies in sharp contrast to biblical science,
which has been generally shown to be erroneous.
But the present article has nothing to do with science. It merely relates to a p
rolonged investigation of medieval mysticism. According to cryptically-written a
ccounts, in the late sixth century A.D. or thereabouts, Elijah the Prophet twice
returned to Earth in his chariot, delivering to Judaic scholars in a Babylonian
desert, first, the Book of Light (prophetic poems written in Latin), and then t
he Book of Abraham (a mathematical summary of creation written in Hebrew). Medie
val writings insinuate that those two books had a profound impact on Judaism: th
e Book of Abraham's unrelenting praise of Hebrew led to the resurrection of Hebr
ew as a living language, and possession of the Book of Light (the luminous prese
nce of the exile) reinforced Jewish resolve against pressure to convert to Islam
or Christianity while the textual contents of this book inspired the migration
of mystics from the Middle East to specific parts of Europe.
Anyway, the moral of this story is that Muhammad's encounter with the archangel
Gabriel may not have been an isolated incident. Out of the secret world of Jewis
h mysticism (Kabbalah) come signs that around the time of Muhammad the early mys
tics had similar-type encounters with the prophet Elijah in nearby Babylonia. Th
e prophet and the angel were both described as luminous, and each glorified the
Lord in imperious voice. There's more. The Book of Light was a masterpiece of La
tin poetry, the Book of Abraham exemplified use of twenty-two letter Hebrew, and
the Qur'an set standards for the Arabic language. All three have surprised scho
lars on linguistic grounds. Beyond this and other considerations, the Qur'an dir
ectly mentions the Book of Abraham, though to this day Muslims seem to have litt
le notion about what book the Qur'an is referring to.
The opening sentence of the Book of Abraham reads as follows: "Into thirty-two m
ysterious paths of wisdom did (he/it) engrave Yah, Lord of the Legions, God of I
srael, God of Life, King of Ages, Almighty God, Creator of Good, Dwelling in the
Heights, Dwelling in Eternity, Holy Be His Name, and create (his/its) world wit
h three books: written, numerical, and verbal." Medieval mystics correctly ident
ified the numerical rendering as pertaining to the Book of Abraham itself, and t
hey correctly identified the written rendering as pertaining to the Book of Ligh
t (deemed written in heaven by the archangel Metatron). For the verbal rendering
, however, they concluded that it had to be the Book of Moses, now deemed to hav
e been verbally dictated to Moses on Mount Sinai. But that makes little sense. M
oses was too distant in time to be part of singular authorship of the three book
s. The verbal rendering therefore has to be the Qur'an, verbally transmitted to
Muhammad on the Mountain of Light.
The above paragraphs constitute a synthesis of information gathered from dozens
of sources. Heavily consulted were the Sefer ha-Bahir, particularly chapters on
the Works of the Chariot, and the writings of Gershom Scholem, especially sectio
ns that refer to the Revelations of Elijah (another name of the Book of Light).
Meanwhile, a vivid description of the desert scene in Babylonia was found in a S
panish translation of Saadia Gaon's Commentary on the Sefer Yetzirah (another na
me of the Book of Abraham). In contrast to these obscure sources, information on
Muhammad and the origins of Islam is widely available on the Internet.
Mystic literature (including variant versions of the Book of Abraham) is contrad
ictory on which book, the Book of Light or the Book of Abraham, was delivered on
Elijah's first descent and which one on his second descent. Likewise, the amoun
t of time that transpired between the two descents, whether it was hours, days,
or years, is unclear. The Book of Light informs of celestial descent coming afte
r 580 A.D. but is otherwise silent on these issues. Unreliable indications from
a later but nonetheless well-informed source give the year 585 A.D. for delivery
of the Book of Light (which seems plausible in light of the Geonim of Babylonia
beginning in 589 A.D.) and 606 or 607 A.D. for the Book of Abraham. Thus, by th
ese measures, the prophet Elijah preceded the archangel Gabriel.
For more information: http://mortenstgeorge.info