Short answer
No. The Tao Te Ching never says that it comes from God (﷾). Its speaker talks about the Way as "it". He says, "I do not know its name, and I give it the designation of the Tao" (chapter 25). The name is his own choice, and he never says that God (﷾) sent his words. Religious Taoism honours Laozi (Lao-tze), the book's traditional author, as a god, Lord Lao, and the book as scripture. But that is a claim others make about the book, not the book's own claim. The Qur'an makes the claim in its own words: "It is sent down by One Full of Wisdom, Worthy of all Praise" (41:42). And it invites everyone to test it (4:82).
Full explanation
What the book says about itself
The Tao Te Ching (in pinyin, Daodejing) is a short book of 81 chapters. It teaches the Tao (Dao), which means the Way. Nowhere does it say that its words came from God (﷾) or from Heaven, or were sent down to anyone. Its speaker talks about the Way as "it". In chapter 25 he says, "I do not know its name, and I give it the designation of the Tao". Then, "making an effort", he calls it The Great. The name is his own choice. The book opens by saying that the name that can be named is not the lasting name. In chapter 70 the speaker says there is an "originating and all-comprehending (principle) in my words". He does not say that his words were sent down. The quotations are from James Legge's English translation of 1891.
“I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great.”
“The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.”
“There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce).”
How a classic commentator read these words
Wang Bi (226-249) wrote one of the oldest full commentaries on the book that survive. On chapter 25 he says that a name fixes a shape. The Way has no shape, so no name can fix it. That is why the speaker says he does not know its name. On chapter 70 he explains the principle in the speaker's words as the ancestor of all things. Chapter 4 uses the same words of the Way. Legge's notes read both lines the same way. The speaker names the Way himself, and the Way is the principle of his teaching. Neither commentator says that the Way, or God (﷾), is speaking in these lines.
On chapter 25, Wang Bi says that a name fixes a shape. What is complete and undivided has no shape, so it cannot be fixed by a name; that is why the text says "I do not know its name". On chapter 70, he explains the "originating principle" in the speaker's words as the ancestor of all things, and the "authoritative law" as the master of all things.
In his notes, Legge reads chapter 25 as Lao-tze saying that he does not know the Way's name, and so designates it himself by a word meaning a course or way. On chapter 70 he says that the Tao comprehends and rules all of Lao-tze's teaching: Lao-tze's principle and rule was the Tao.
The oldest life of Laozi
Sima Qian (about 145-86 BCE) was a historian at the court of the Han emperors. He wrote the Records of the Historian (Shiji). Its chapter 63 is the starting point for the story of Laozi's life. It says he was Li Er, a keeper of records at the court of the Zhou kings. He studied the Way and virtue, and wished to live hidden. When he left, the keeper of a pass asked him to write a book. So he wrote one in two parts, on the meaning of the Way and of virtue. Sima Qian also records other views of who Laozi was. This page does not rest on who wrote the book. Whoever wrote it, nothing in this account says that it came from God (﷾).
Sima Qian's chapter on Laozi says he was Li Er, also called Dan, a man of Chu who kept the archives at the Zhou court. Laozi cultivated the Way and virtue, and his learning aimed at hiding himself and having no name. When he left Zhou, the keeper of a pass asked him to write a book. So he wrote a book in two parts, of some five thousand words, on the meaning of the Way and virtue. Then he left, and no one knows where he ended. The chapter then gives other accounts. Some say it was Lao Laizi, also a man of Chu, who wrote fifteen chapters on the uses of the Taoist teaching. It records that the Grand Historian of Zhou, also named Dan but written with a different character, met Duke Xian of Qin long after Confucius died. Some say this Dan was Laozi, some say not, and no one knows whether it is so. It calls Laozi a gentleman who lived hidden from the world.
Chan writes that Sima Qian's Shiji offers a biography of Laozi, whose reliability has been questioned, but which is the point of departure for the Laozi story. In religious Taoism, he writes, Laozi is revered as a supreme deity. The Way of the Celestial Masters, the first organised Taoist body (second century CE), was founded on a new revelation of the Way by Laozi. To the faithful the Way is a divine reality and Laozi is its personification. The man Lao Dan is but one manifestation of the divine Laozi. In religious Taoism the Tao Te Ching commands devotion as a foundational scripture, and its recitation is a prescribed devotional practice.
How religious Taoism honours the book
Taoism as an organised religion traces its start to Zhang Daoling (Chang Tao-ling). By its own tradition, Laozi came down to him on Mount Heming in 142 CE. There, it says, he gave Zhang a new covenant. The movement began in what is now Sichuan. Its followers honour Laozi as a god, Lord Lao (Laojun), also titled the Most High (Taishang). To them he is the Way itself in person. The early Celestial Masters chanted the Tao Te Ching together. Religious Taoism still holds it as a founding scripture and recites it in worship. This is the strongest case for saying the book is from God (﷾).
Kleeman writes that the Way of the Celestial Masters (Tianshi dao), founded in what is now Sichuan in the second century CE, marks the formal start of the Taoist religion. The movement traces its origins to a revelation to Zhang Daoling in 142 CE, when Laozi came down to him on Mount Heming to set up a new covenant. Zhang, a mortal, was chosen by the divine Laozi (Laojun). The early community chanted the Tao Te Ching together, reading it by the Xiang'er commentary.
Chan writes that Sima Qian's Shiji offers a biography of Laozi, whose reliability has been questioned, but which is the point of departure for the Laozi story. In religious Taoism, he writes, Laozi is revered as a supreme deity. The Way of the Celestial Masters, the first organised Taoist body (second century CE), was founded on a new revelation of the Way by Laozi. To the faithful the Way is a divine reality and Laozi is its personification. The man Lao Dan is but one manifestation of the divine Laozi. In religious Taoism the Tao Te Ching commands devotion as a foundational scripture, and its recitation is a prescribed devotional practice.
The Xiang'er, the early Celestial Masters' commentary on the Tao Te Ching, says on chapter 10 that the One is the Tao. The One is not in the human body, but comes and goes in it. Dispersed, it is qi (breath or vital energy); gathered into a form, it is Taishang Laojun (Lord Lao the Most High), who always rules on Mount Kunlun.
A claim made about a book is not the book's own claim
The page "How can we tell if a holy book really comes from God?" sets out tests anyone can apply. The first asks whether the book itself says it is God's (﷾) word. The Tao Te Ching does not. Its speaker talks about the Way as "it", and he chooses its name himself. In the Qur'an, God (﷾) names Himself in His own voice: "Verily, I am Allah: There is no god but I" (20:14). Religious Taoism's faith in Lord Lao is a claim others make about the book. It is not found in the book. Such a claim must be tested like any other, by what it says and by what it can show. The page on testing a holy book asks, among other things, whether it describes God (﷾) rightly. A claim alone proves nothing, since many books are said to come from God (﷾).
“I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great.”
“Verily, I am Allah: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.”
Kleeman writes that the Way of the Celestial Masters (Tianshi dao), founded in what is now Sichuan in the second century CE, marks the formal start of the Taoist religion. The movement traces its origins to a revelation to Zhang Daoling in 142 CE, when Laozi came down to him on Mount Heming to set up a new covenant. Zhang, a mortal, was chosen by the divine Laozi (Laojun). The early community chanted the Tao Te Ching together, reading it by the Xiang'er commentary.
The Qur'an makes the claim itself
The Qur'an claims every word for God (﷾), in its own words. It says the Prophet (ﷺ) did not speak from his own desire: "It is no less than inspiration sent down to him". It says no falsehood can approach it, because "It is sent down by One Full of Wisdom, Worthy of all Praise". The Prophet (ﷺ) is told to say that he may not change it: "I follow naught but what is revealed unto me". The Qur'an claims even the words it gives him to say. In 18:110 he is told to say, "I am but a man like yourselves, (but) the inspiration has come to me". The Qur'an also says how God (﷾) speaks to a human being. It is by inspiration, from behind a veil, or by sending a messenger.
“Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him:”
“No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise.”
“But when Our Clear Signs are rehearsed unto them, those who rest not their hope on their meeting with Us, Say: "Bring us a reading other than this, or change this," Say: "It is not for me, of my own accord, to change it: I follow naught but what is revealed unto me: if I were to disobey my Lord, I should myself fear the penalty of a Great Day (to come)."”
“Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”
“It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise.”
A claim that invites a test
The Qur'an does not ask to be believed on its word alone. It says that a book from anyone but God (﷾) would hold "Much discrepancy", and it asks readers to look. It challenges anyone in doubt to produce a single chapter like it. It says that all mankind and jinn (unseen beings God (﷾) created) together could not produce its like. The page "Has anyone met the Qur'an's challenge to write a chapter like it?" shows how its first hearers answered that challenge. They never produced a chapter. Both tests are open to anyone today.
“Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.”
“And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.”
“Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.”
God's (﷾) word, and a whole way of life
Wise sayings can guide how a person lives. But no one except God (﷾) knows what is hidden, or what comes after death. He makes it known only to a messenger He has chosen. The Qur'an says it is that word from God (﷾). Muhammad (ﷺ) was sent to all people, and he is the last of the prophets. Islam is not only a belief about God (﷾). It is a complete way of life (deen), with belief, worship, law, family and character together. The page "What is Islam?" shows it whole. Read the Qur'an, test it, and ask whether Muhammad (ﷺ) is the last messenger God (﷾) sent.
“Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment).”
“"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,- "Except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him,”
“Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him:”
“Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."”
“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.”
“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”
“O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.”
“Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.”
Reply by reply
Tao Te Ching 70 — Daodejing, chapter 70, paragraph 2
“There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce).”
Cited for
Chapter 70 says there is an originating principle in his words. So the book does claim that its words come from the Way.
The response
It says there is a principle in his words, and Wang Bi and Legge read that principle as the Way. So the line says his words rest on the Way, as their source and rule. It never says the Way sent his words down, or speaks in them. The Qur'an says its very words are sent down: "It is no less than inspiration sent down to him" (53:3-4; 41:42).
Where it lands — Chapter 70 says his words rest on the Way. It does not say they were sent down. The Qur'an says its words were.
Qur'an 53:3-4 — Surat al-Najm (The Star), verses 3-4
“Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him:”
Cited for
The Qur'an's claim to come from God is only a claim. Anyone can write that God sent his book.
The response
Granted: a claim alone proves nothing. But a book that never makes the claim gives no reason, from its own words, to think it is God's (﷾) word. The Qur'an makes it and stakes itself on tests anyone can run. It invites a search for discrepancy (4:82) and a chapter like it (2:23).
Where it lands — The claim is only the first test. The Tao Te Ching does not make it; the Qur'an does, and invites the further tests.
Shiji 63 — biography of Laozi
Sima Qian's chapter on Laozi says he was Li Er, also called Dan, a man of Chu who kept the archives at the Zhou court. Laozi cultivated the Way and virtue, and his learning aimed at hiding himself and having no name. When he left Zhou, the keeper of a pass asked him to write a book. So he wrote a book in two parts, of some five thousand words, on the meaning of the Way and virtue. Then he left, and no one knows where he ended. The chapter then gives other accounts. Some say it was Lao Laizi, also a man of Chu, who wrote fifteen chapters on the uses of the Taoist teaching. It records that the Grand Historian of Zhou, also named Dan but written with a different character, met Duke Xian of Qin long after Confucius died. Some say this Dan was Laozi, some say not, and no one knows whether it is so. It calls Laozi a gentleman who lived hidden from the world.
Cited for
Sima Qian was unsure who Laozi was. If doubt about an author counts against a book, it could count against yours too.
The response
This page does not argue from when anything was written, or from who wrote it. It rests on what the Tao Te Ching says of itself, and that stands whoever wrote it. The Tao Te Ching never says that it comes from God (﷾). The Qur'an says it does (53:3-4), and stakes that claim on tests anyone can run today (4:82; 2:23).
Where it lands — The case rests on what each book says of itself, and on tests anyone can run, not on who wrote it.
Tao Te Ching 25 — Daodejing, chapter 25, paragraph 2
“I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great.”
Cited for
Laozi was so wise that he must have been a prophet. Then his book would be from God after all.
The response
Nothing in the book claims that. Its speaker never says God (﷾) sent him, and he names the Way himself. Islam calls no one a prophet without knowledge from God (17:36), and God (﷾) has told us nothing of Laozi. What God (﷾) has sent for all people now is the Qur'an, through the last Prophet (ﷺ) (7:158; 33:40).
Where it lands — The book does not claim prophethood, and Islam does not claim it for Laozi. The message sent to all people is the Qur'an.
Perspectives
What the book and its oldest sources show
The Tao Te Ching's speaker calls the Way "it" and names it himself. He never says his words came from God. The oldest life of Laozi tells how the book was written, and says nothing of God.
In chapter 25 the speaker calls the Way "it" and says he does not know its name. Then he gives it a name himself.
In chapter 70 he says there is an originating principle in his words. He does not say that his words were sent down.
Wang Bi and Legge read chapter 25 as the speaker's own naming of the Way. They read the principle in chapter 70 as the Way itself.
The Shiji tells how Laozi wrote the book, and never says that it came from God.
Religious Taoism reveres Laozi as a supreme deity and holds the book as a founding scripture. It traces its start to Laozi's coming down to Zhang Daoling in 142 CE.
Taoist: Lord Lao's scripture
Religious Taoists honour Laozi as Lord Lao, the Way in person, and the Tao Te Ching as his scripture. By their tradition he came down to Zhang Daoling in 142 CE.
Laozi is Lord Lao, the Way itself in person. So the Tao Te Ching is the Way's own teaching, and it is chanted as scripture.
Rebuttal
The book's own words do not say so. Its speaker calls the Way "it" and chooses its name himself (chapter 25). He never says God (﷾) sent him or speaks through him. A claim others make about a book is not the book's own claim. In the Qur'an, God (﷾) names Himself: "Verily, I am Allah" (20:14).
Lord Lao came down to Zhang Daoling on Mount Heming in 142 CE and gave him a new covenant. That is a revelation from Heaven.
Rebuttal
That is a claim about a later event, not anything in the book. It must be tested like every claim to come from God (﷾). One test is what it says about God (﷾). This tradition worships Lord Lao, and holds that the man Laozi was one of his forms. The Qur'an says of God (﷾), "He begetteth not, nor is He begotten; And there is none like unto Him" (112:3-4). God (﷾) takes no creature's form. The Qur'an makes its own claim, and invites the test (41:42; 4:82).
Taoist: wisdom, not revelation
Many readers take the Tao Te Ching as wisdom to live by, not as a message from God. On this view, asking whether it is from God misses the point.
The book is a teacher's wisdom, and it never asks to be taken as revelation. Its worth lies in how it helps people live.
Rebuttal
Granted: it never claims to come from God (﷾). But then it cannot tell us what God (﷾) wants, or what comes after death. No one but God (﷾) knows the unseen (27:65), and He makes it known only to a messenger He has chosen (72:26-27). The Qur'an says it is such a word from God (53:3-4).
The Islamic perspective
The Tao Te Ching does not claim to be God's (﷾) word. A claim others make about it must be tested. The Qur'an claims every word for God (﷾) and invites anyone to test it. It calls all people to a complete way of life.
The first test of a scripture is whether it says it is God's (﷾) word. The Tao Te Ching does not; its speaker names the Way himself, and never says his words were sent down.
The Qur'an says it is inspiration sent down to the Prophet (ﷺ). It says it is sent down by One Full of Wisdom, Worthy of all Praise.
God (﷾) speaks to a human being by inspiration, from behind a veil, or by sending a messenger.
The Qur'an invites anyone to search it for discrepancy and to produce a chapter like it.
Islam is a complete way of life. Muhammad (ﷺ) was sent to all people as the last of the prophets.