First Message From Islam
( Originally Published Early 1900's )
It was while Heraclius was engaged in restoring order in this already desolated Syria after the death of Chosroes II and before the final peace with Persia, that a strange message was brought to him. The bearer had ridden over to the imperial outpost at Bostra in the wilderness south of Damascus. The letter was in Arabic, the obscure Semitic language of the nomadic peoples of the southern desert; and probably only on interpretation reached him presumably with deprecatory notes by the interpreter.
It was an odd, florid challenge from someone who called himself "Muhammad the Prophet of God." This Muhammad, it appeared, called upon Heraelius to acknowledge the one true god and to serve him. Nothing else was definite in the document.
There is no record of the reception of this missive, and presumably it went unanswered. The emperor probably shrugged his shoulders, and was faintly amused at the incident.
But at Ctesiphon they knew more about this Muhammad. He was said to be a tiresome false prophet, who had incited Yemen, the rich province of Southern Arabia, to rebel against the King of Kings. Kavadh was much occupied with affairs. He had deposed and murdered his father Chosroes II, and he was attempting to reorganize the Persian military forces, To him also came a message identical with that sent to Heraclius. The thing angered him. He tore up the letter, flung the fragments at the envoy, and bade him begone.
When this was told to the sender far away in the squalid little town of Medina, he was very angry. "Even so, O Lord !" he cried; "rend Thou his kingdom from him." (A. D. 628)
But before we go on to tell of the rise of Islam in the world, it will be well to complete our survey of the condition of Asia in the dawn of the seventh century. And a word or so is due to religious developments in the Persian communities during the Sassanid period.
From the days of Cyrus onward Zoroastrianism had prevailed over the ancient gods of Nineveh and Babylon. Zero-aster (the Greek spelling of the Iranian, "Zarathustra"), like Buddha, was an Aryan. We know nothing of the age in which he lived; some authorities make him as early as 1,000 B, C., others make him contemporary with Buddha or Confucius; and as little do we know of his place of birth or his exact nationality. His teachings are preserved to us in the Zend Avesta, but here, since they no longer play any great part in the world's affairs, we cannot deal with them in any detail. The opposition of a good god, Ormuzd, the god of light, truth, frankness, and the sun, and a bad god, Ahriman, god of secrecy, cunning, diplomacy, darkness, and night, formed a very central part of his religion. As we find it in history, it is already surrounded by a ceremonial and sacerdotal system; it has no images, but it has priests, temples, and altars, on which burn a sacred fire and at which sacrificial ceremonies are performed. Among other distinctive features is its prohibition of either the burning or the burial of the dead. The Parsees of India, the last surviving Zoroastrians, still lay their dead out within certain open towers, the Towers of Silence, to which the vultures come.
Under the Sassanid kings from Ardashir onward (227), this religion was the official religion; its head was the second person in the state next to the king, and the king in quite the ancient fashion was supposed to be divine or semi-divine and upon terms of peculiar intimacy with Ormnzd.
But the religious fermentation of the world did not leave the supremacy of Zoroastrianism undisputed in the Persian Empire. Not only was there a great eastward diffusion of Christianity, to which we have already given notice, but new sects arose in Persia, incorporating the novel ideas of the time. One early variant or branch of Zoroastrianism, Mithraism, we have already named. It had spread into Europe by the first century B. o., after the eastern campaigns of Pompey the Great. It became enormously popular with the soldiers and common people, and, until the time of Constantine the Great, continued to be a serious rival to Christianity. Indeed, one of his successors, the Emperor Julian (361-363), known in Christian history as "Julian the Apostate," made a belated attempt to substitute it for the accepted faith. Mithras was a god of light, "proceeding," from Ormuzd and miraculously born, in much the same way that the third person in the Christian Trinity proceeds from the first. Of this branch of the Zoroastrian stem we need say no more. In the third century A. D., however, another religion, Manichaeism, arose, which deserves some notice now.
Mani, the founder of Manichaeism, was born the son of a good family of Ecbatana, the old Median capital (A. D. 216.) He was educated at Ctesiphon. His father was some sort of religious sectary, and he was brought up in an atmosphere of religious discussion. Then came to him that persuasion that he at last had the complete light, which is the moving power of all religious initiators. He was impelled to proclaim his doctrine. In A D. 242, at the accession of Sapor I, the second Sassanid monarch, he began his teaching.
It is characteristic of the way in which men's minds were moving in those days that his teachings included a sort of theocrasia. He was not, he declared, proclaiming anything new. The great religious founders before him had all been right : Moses, Zoroaster, Buddha, Jesus Christ all had been true prophets, but to him it was appointed to clarify and crown their imperfect and confused teaching. This he did in 'Zoroastrian language. He explains the perplexities and contradictions of life as a conflict of light and darkness, Ormuzd was God and Ahriman Satan. But how man was created, how he fell from light into darkness, how he is being disentangled and redeemed from. the darkness, and of the part played by Jesus in this strange mixture of religions we cannot explain here even if we would. Our interest with the system is historical and not theological.
But of the utmost historical interest is the fact that Mani not only went about Iran preaching these new and to him these finally satisfying ideas of his, but into Turkestan, into India, and over the passes into China. This freedom of travel is to be noted. It is interesting also because it brings before us the fact that Turkestan was no longer a country of dangerous nomads, but a country in which cities were flourishing and men had the education and leisure for theological argument. The ideas of Mani spread eastward and westward with great rapidity, and they were a most fruitful rootstock of heresies throughout the entire Christian world for nearly a thousand years.
Somewhen about A.D 270 Mani came back to Ctesiphon and made many converts. This brought him into conflict with the official religion and the priesthood. In 277 the reigning monarch had him crucified and his body, for some unknown reason, flayed, and there began a fierce persecution of his adherents. Nevertheless, Manichaeism held its own in Persia with Nestorian Christianity and orthodox Zoroastrianism (Mazdaism) for some centuries.