As a student “reading” history at Cambridge, Salman Rushdie learned about the Satanic Verses of the Koran, which praised other lesser gods and goddesses then popular in Mecca:
The historical record is incomplete, but most of the major collections of hadith, or stories about the life of the Prophet — those compiled by Ibn Ishaq, Waqidi, Ibn Sa’d, and Tabari — recount an incident that later became known as the incident of the “Satanic Verses.” The Prophet came down from the mountain one day and recited verses from what would become Surah — or chapter — No. 53. It contained these words: “Have you thought on al-Lat and al-Uzza, and, thirdly, on Manat, the other? They are the Exalted Birds, and their intercession is desired indeed.” At a later point — was it days or weeks, or months? — Muhammad returned to the mountain and came down, abashed, to state that he had been deceived on his previous visit: the Devil had appeared to him in the guise of the Archangel, and the verses he had been given were therefore not divine but satanic and should be expunged from the Koran at once. The Archangel had, on this occasion, brought new verses from God, which were to replace the “Satanic Verses” in the great book: “Have you thought on al-Lat and al-Uzza, and, thirdly, on Manat, the other? Are you to have the sons, and He the daughters? This is indeed an unfair distinction! They are but names which you and your fathers have invented: God has vested no authority in them.”
And in this way the recitation was purified of the Devil’s work. But the questions remained: Why did Muhammad initially accept the first, “false” revelation as true? And what happened in Mecca during the period between the two revelations, satanic and angelic? This much was known: Muhammad wanted to be accepted by the people of Mecca. “He longed for a way to attract them,” Ibn Ishaq wrote. And when the Meccans heard that he had acknowledged the three goddesses “they were delighted and greatly pleased.” Why, then, did the Prophet recant? Western historians (the Scottish scholar of Islam W. Montgomery Watt, the French Marxist Maxime Rodinson) proposed a politically motivated reading of the episode. The temples of the three goddesses were economically important to the city’s ruling élite, an élite from which Muhammad had been excluded — unfairly, in his opinion. So perhaps the deal that was offered ran something like this: If Muhammad, or the Archangel Gabriel, or Allah, agreed that the goddesses could be worshipped by followers of Islam — not as the equals of Allah, obviously, but as secondary, lesser beings, like, for example, angels, and there already were angels in Islam, so what harm could there be in adding three more, who just happened to be popular and lucrative figures in Mecca? — then the persecution of Muslims would cease, and Muhammad himself would be granted a seat on the city’s ruling council. And it was perhaps to this temptation that the Prophet briefly succumbed.
Then what happened? Did the city’s grandees renege on the deal, reckoning that by flirting with polytheism Muhammad had undone himself in the eyes of his followers? Did his followers refuse to accept the revelation about the goddesses? Did Muhammad himself regret having compromised his ideas by yielding to the siren call of acceptability?
It’s impossible to say for sure. But the Koran speaks of how all the prophets were tested by temptation. “Never have We sent a single prophet or apostle before you with whose wishes Satan did not tamper,” Surah No. 22 says. And if the incident of the “Satanic Verses” was the Temptation of Muhammad it has to be said that he came out of it pretty well. He both confessed to having been tempted and repudiated that temptation. Tabari quotes him thus: “I have fabricated things against God and have imputed to Him words which He has not spoken.” After that, the monotheism of Islam remained unwavering and strong, through persecution, exile, and war, and before long the Prophet had achieved victory over his enemies and the new faith spread like a conquering fire across the world.