From Berlin to Bagdad and Babylon

by J. A. Zahm

All, however, were forced to admit that he must have been a man of extraordinary power and influence to set in motion that mighty human current which only a little more than a century after his death had founded an empire which extended from the Tigris to the Gaudilquivir and from the burning sands of Yemen to the chilly steppes of Turkestan. Yet, although the scholarly works of Sprenger, Margoliouth, Prince Caetani, and Noldeke-Schwally have thrown a flood of light on many formerly obscure points in the life of the Prophet and elucidated many previously disputed passages of the Koran, there is still as much discussion as ever regarding the nature of Mohammed’s religious vocation. Some contend that it was the result of hallucination, others of epilepsy, others of psychopathic abnormality, others of auto-hypnosis, while, as a result of long researches, Aloys Sprenger is quite sure that the Prophet was a victim of muscular hysteria.[238]

But however much controversy there may be respecting the origin of Mohammed’s self-styled mission or the nature of the mental disease from which he is said to have suffered, there can be no doubt whatever about the essence of his teaching as incorporated in the Koran. For the creed of Islam is so simple that, as has been said, “it can be written on a fingernail.”

The five duties of Islam, which means resignation to the will of God, as declared by Mohammed, are as follows:

1. Bearing witness that there is but one God;

2. Reciting the daily prayers;

3. Giving the legal alms;

4. Observing the Ramazan or the month’s fast;

5. Making the pilgrimage to Mecca once in a lifetime.

In view of the clearness and simplicity of this creed, it is difficult to understand how the Western World has so signally failed to comprehend the real nature of Mohammed’s teaching. It is equally difficult to conceive how the authors of the countless books on the Prophet and his religion could have been honest and sincere when they penned their diatribes against Mohammed or pronounced their bitter and ludicrous invectives against his followers and the religion to which they were so ardently attached. Had they been actuated by a spirit of fairness and Christian charity they could so easily have ascertained the truth about the doctrine which they so strangely misrepresented and the people whom they so pitilessly maligned. For there never was a time since the day Saladin entered the Holy City of Jerusalem accompanied by its bishop, who had gone out to greet the humane conqueror; never a time since the Poverello of Assisi went as a missionary to the Sultan of Egypt, when men of good will, seeking the truth and nothing but the truth, might not have had all the information desired both about the doctrines of Islam and the practices of the millions who looked upon Mohammed as directly commissioned by God to teach them the way to Heaven.

Those who always exhibited such readiness to defame Islam and its followers should have recalled the words of St. Augustine when he declares that “there is no false doctrine which does not contain something of truth.”[239] They should have given heed to the counsels of the learned and zealous Father Marracci, who, guided by the experiences among the Mohammedans of his brothers in religion, taught them how they might bring the followers of Islam to a knowledge of the Gospel and to a love of the Crucified. Had they done so there would not be that inveterate hatred that now exists between the Cross and the Crescent, and there would not be that separation into two hostile camps of so many hundred millions of people who normally should be in the same fold and under the same Shepherd.