Living the religion

"People of the Book” (Arabic Ahl al-Kitāb) is a term used to designate non-Muslim adherents to faiths which have a revealed scripture. Generally, the three types of adherents to faiths that the Koran mentions as people of the book are the Jews, Sabians (Mandaeans) and Christians. In Islam, the Koran is taken to represent the completion of these scriptures, and to synthesize them as God’s true, final, and eternal message to humanity.
Down the ages, various Islamic groups have not looked upon Parsis as "People of the Book” or Zoroastrianism as a faith having revealed scriptures. However, 85 years ago, 19-year-old Syed Muhammad Taher Rezwi wrote a treatise to dispel this myth.
Keenly aware of the indifference and disinformation then prevailing among his Muslim co-religionists on the pre-Islamic faith of ancient Iran, Rezwi decided to embark on this literary project so that Muslims could "appreciate the full measure of the value of the great religion of Prophet Zoroaster that has contributed so much to the Islamic speculative thoughts, especially in its Sufistic developments … (as well as) the true value of the different cultures with which Islam has come into contact.”
According to the editor of the revised version, Farrokh Jal Vajifdar, re-publication of this book "should effect a resolution of the mutual misapprehensions which have needlessly afflicted the earlier generally harmonious inter-communal relations of Muslims with Parsis.”

S. M. Taher Rezwi: dispelling a myth

Rezwi throws fresh light with his original observations based on study of the Koran and in many places highlights the esteem in which Hazrat Ali held Zoroastrians. In fact the Sahih Bokhari (a renowned and authentic book of traditions) avers that the holy Prophet of Islam had himself declared Magian Zoroastrians as "People of the Book.” Salman-e-Pars (the wise Persian), the celebrated companion of the Prophet was counted as one of the members of his family (Ahl-e-Bait) because of his great devotion and love towards the Prophet and his relatives. The Prophet used to consult him at all critical moments.
Rezwi provides readers with a fairly detailed understanding of various Zoroastrian texts, both Avestan and Pahlavi. He also points out that according to the great Muslim historian Tabari (838-922 CE), the original Zoroastrian writings were inscribed on 12,000 cowhides and so to the extant Avesta texts which we now have is only one-third of the original which was compiled during the early Sasanian days. "The rest have actually disappeared since the last Zoroastrian monarch sat on the throne,” Rezwi avers.
The author is at pains to draw not just similarities between the two religions but how Islam evolved to absorb religious practices of the Zoroastrians. The Zoroastrian religion from ancient times prescribed the five watches of the day (gah) for prayers. Quoting Prof Goldziher, the author says. "Prayer as instituted by Muhammad was originally fixed for two parts in the day. Latterly a third was added (still in the Koran) for the third portion of the day which Muhammad himself called the middle (alwusta).” However, "The five gahs of the Persians — their five times of prayers — thus served as a model, and Islam reluctant to be outdone by the Persians, raised the number to its daily prayers from three to five.”
According to Rezwi, "No prophet came to preach any new religion; rather he followed in the footsteps of other messengers of God, as we learn from the Koran itself.” And, this is so true. Jesus was born a Jew and died a Jew. Religions as we know them are established by the followers and seldom, if ever, the preacher. Abraham was neither a Jew nor a Christian, but he was an upright man.
Islam forbids idol worship and non-Zoroastrians often label Parsis as "fire worshippers.” But rising to their defense, the author says, "Doubtlessly, the Zoroastrian faces the sun and the fire while performing his prayers. But, is it not a fact that the Jews too fix their eyes on their sacred altar, and the Christian kneels before the Cross, and the Muslim turns towards the holy Ka’ba at such times?”
Also, taking up for the Zoroastrian method for the disposal of the dead, he says, "The exposure of the decaying body to the assaults of innumerable worms may have no terror for us, because our survivors do not see the assailants; but let it be borne in mind that neither are the Parsi survivors permitted to look at the swoop of the heaven-sent birds. Why, then, should we be surprised if they prefer the more rapid to the more lingering operation? And which of the two systems, they may reasonably ask, is more defensible on sanitary grounds?”
Extolling the principles laid down in the Avesta Rezwi says, "Virtue alone is happiness in this world and that its path is the path of peace. Virtue is the garment of honor, while wickedness is represented as a robe of shame. The most acceptable sacrifices to God are good actions, while intentions as well as deeds must be good to be acceptable to Him. The best court of equity is a clear conscience. Truth is laid down as the basis of all excellence; untruth is punishable as the worst of sin. Industry, inasmuch as it is never unfruitful and always a guard of innocence and a bar to temptation is highly recommended, while idleness is represented as the parent of want and shame. Principles of hospitality, general philanthropy and benevolence are strongly inculcated.” And, thus concluding his eulogy raises a rhetorical question: "With such objects as the chief principles of this faith, how can the followers of Zoroaster be called ‘unbelievers’ in God, or even ‘pagans?’”
The author postulates that the Parsi belief in one supreme being through whom everything exists and that God is not begotten, nor is there one like unto Him and His attributes are not accidents of His being but His very essence, are all in harmony with the holy Koran.
We all know about the favorable light in which Cyrus the Great and Darius the Great are mentioned in the Old Testament. However, Rezwi brings to light a lesser known fact that Darius Hystaspes of Persia is referred to as Dhu’l Qarnain of the Koran and that God granted him sovereignty of the whole world from the east to the west.
Parsis generally believe that ever since the fall of the Sasanian Empire there has been an era of religious persecution in Iran. However, the truth is there have been ups and downs. For example, during the Abbasid Caliphate a large number of fire temples were to be found in Persia and when Caliph Ma’mun al-Rashid appointed a committee for the better management of his government, the Zoroastrians were also permitted to send in their representatives. According to Rezwi, "for several centuries the Sasanian influence most potently affected the Arab administration. It was never extinguished.” However, historically the Persians experienced the most terrible calamity when the Mongols invaded the country and countless persons (including Muslims) were killed in cold blood. Later in Timur’s era it was the same.
Though Rezwi’s style of writing is archaic his sincerity of purpose is transparent throughout the treatise. The work is scholarly with numerous cross references and clear indexing in each chapter. This hardbound book is simple in form and appearance and except for a photograph of the author and the picture of a page from the Shahnameh depicting the accession of Noushirwan the Just to the throne of Iran, there are no other illustrations or photographs.
Reading this book can be a doubt dispelling exercise. In the words of the Dalai Lama: "All major religious traditions carry basically the same message; that is love, compassion and forgiveness. The important thing is they should be part of our daily lives.” Rezwi’s work is an effort in motivating the reader to live the religion rather than thinking and talking about dying for it. All kudos to the World Zoroastrian Organisation for resurrecting this work and republishing it.