Is Zoroastrianism a Progressive Religion?

Some groups interested in the ancient past and the pre-Islamic Persian Empire, especially in the years following the 1979 Revolution, have referred to Zoroastrianism as the progressive religion of ancient Iranians. In these years, a prominent discourse has emerged that considers Zoroastrianism as the religion of Cyrus, presenting an interpretation of this faith that distinguishes it from other religions, particularly Islam, which entered Iran with the Arab invasion. How accurate is this interpretation? What do Zoroastrian sacred texts tell us? Has Zoroastrianism throughout history and in the present been free from prejudice and violence? Could the continued existence of Zoroastrianism as an official religion in Iran have transformed the progress of Iranian society? In this program of Taboo, we discuss these questions. Mina Siegel, a researcher and lecturer in medieval studies and ancient Iranian religions, and Shervin Friedanjad, a professor of religious studies at the University of Vienna and a researcher at Free University of Berlin, are this week's guests on Taboo. Ms. Siegel, let's start this week's program with you. It would be good to clarify at the beginning of our discussion whether we are talking about Zoroastrianism as a religion or as a rite, and what the difference is. As a Zoroastrian and a researcher in the field of religions, what definition do you provide for this faith? Mina Siegel: Regarding how we address Zoroastrianism; I personally omit the term religion. It is more about rites and rituals. A religion becomes a religion when we actually focus on theology and something called God. We do not have this in Zoroastrian rites. In fact, the existence of the Supreme Leader is a side existence. It is central in the sense that every worldview requires a center, but in the sense that there is in other religions and divine religions, where a capable and powerful being is sitting above, knowing everything and doing everything, no! Such a flow does not exist... Ms. Siegel, I apologize for interrupting you, but since this might raise questions for our listeners, I ask: What definition does the concept of Ahura Mazda have in Zoroastrianism? Siegel: Yes, exactly, it is the meaning of the words, great knowledge. In none of the Zoroastrian prayers is this being referred to as more than a power within ourselves. There is no presence from which we want to ask for forgiveness. To forgive our sins, to do this or that. Not at all. In our prayers, we only want to have the power to stand against the evil spirit, which is well defined. Anger, jealousy, contempt. All divine religions have a center outside that they stand before and perform their prayers towards, where there has been a birthplace or a temple or some arrangement. Whereas Zoroastrians do not have such a thing and perform their rituals facing the sun. It is a worldview that is actually world-centered. Very well. Let’s join our other guest, Mr. Friedanjad. Mr. Friedanjad, what is your opinion on Ms. Siegel's interpretation or understanding of Zoroastrianism, which she believes is better referred to as a rite rather than a religion? Shervin Friedanjad: Yes, in examining and analyzing the history of religions, when we look at it, we can refer to Zoroastrianism as one of the earliest religions. Religion in the sense that we are dealing with a theological and divine structure for the first time. That is, unlike other ancient world religions we know, for the first time a structure and framework has been created and introduced by someone or a group that explains how the fate of the world and humanity is, and fundamentally explains that the world and what we see is not as it was supposed to be. It is a very new definition and structure that, when we consider all of this together, we can say that at its beginning we are dealing with a religion and one of the earliest examples of such a structure that later became recognized as a religion. Zoroastrianism has a several-thousand-year history. We can talk about different periods of transformation and evolution of Zoroastrianism. Zoroastrianism is certainly a religion that has formed around a deity, meaning it has a defined god and theological justification. Alongside it, there are other gods that are placed in other ranks. Deities that are placed alongside the central god, and for the first time, particularly this divine centrality recognized as Ahura Mazda exists. Ahura Mazda is not a very abstract, symbolic concept. Our Zoroastrian texts say something else. Numerous legal texts have been produced, and if we consider one of the ancillary features of religion to be the fattening of the theological element, then in this regard, Zoroastrianism is indeed a religion in the precise sense of the word, with a rich literature of theology in various theological and divine fields. Daily rituals and cleanliness, prayers, and other matters all present us with a collection. Now, let’s get a bit more detailed about the religion or rite of Zoroastrianism that we are currently discussing, and Ms. Siegel, I ask you, given that you said we do not want Ahura Mazda to forgive us or absolve us. Well, it is a beautiful viewpoint, but in any case, in our Zoroastrian texts, we also see talk of punishment and retribution. In Zoroastrian texts, sometimes very terrifying punishments are promised, even harsher than what is promised in the Quran - the holy text of Muslims. Siegel: There is absolutely no mention of a punishment rite. From Gatha 17, the remaining hymn. In these, there is no punishment rite at all. Not at all. There is a punishment, and that punishment is inverted, where a person who commits an error must somehow put their head in water so that the water goes into their nose. Alongside this, the only one who can say what they have done and what they have not done is the person themselves. Every word, deed, and thought they have had that is erroneous, they regret and vow not to repeat them... Very well. Of course, my intention from punishments is the divine punishments that are promised... Siegel: The first occurrence of this was during the Sassanian period when, due to events that occurred, they realized they needed laws, and that is when the 10 commandments were issued. Ten initial human laws were issued there. In fact, paradise is something that Zoroastrians promised that we all go to paradise, and Ardavīrāf comes for the first time and introduces the idea of hell, which they also took from the Jews. It is there that it begins to state what happens in hell if a certain error occurs. These are supposed to happen in hell, and one by one, the errors are enumerated, and if you look at all of them, they are errors that the Talmud speaks about. Many who have spoken about Zoroastrianism have talked about the terrifying effect of the very terrifying promises made for punishment in Zoroastrian hell, and that is why I raised this question. For example, in many Abrahamic religions, including Islam, it is stated that the promised violence has a very terrifying effect on humans in this world. Perhaps Mr. Friedanjad would like to add more explanations. Let’s see what his opinion is on the perspective you presented regarding punishments. Friedanjad: Yes. We have texts and sections of the Avesta, such as Vendidad, which deals with various laws. It is a legal text that explains what should be done. A large part of it relates to laws of pollution and purity and impurity, but other matters are also mentioned in it. There are various references in the Avestan texts to the fate of the soul after death, and it is explained very precisely that the soul of someone who did not live correctly in life has a different fate compared to someone who lived well and pure. It is not that these are all fabricated and concocted from a very specific and ancient period. We see that the Ardavīrāf-nāmeh, which contains a large part describing scenes of hell and serves to scare believers, has been a very popular text. The Ardavīrāf-nāmeh is among the most copied texts that have survived today, and we can see that these were very much attended to and read, indicating that the importance of this conception of punishment after death for those who did not live correctly and well and pure was a significant part of daily life and Zoroastrian belief, and this was a significant part of Zoroastrian rites and beliefs, and even contrary to what Ms. Siegel says, many researchers believe that many of the religious concepts we later see in Abrahamic religions, particularly Judaism, were heavily influenced by Zoroastrian rites. Essentially, this concept of the afterlife and heaven and hell is a concept that did not exist in early Judaism and practically entered Judaism when we see that Judaism is in direct contact with Zoroastrian rites. Interestingly, Mr. Friedanjad mentioned the ideas influenced by Zoroastrianism that have come into other religions. Now, if we want to discuss Islam, can we say that it has roots or has been influenced by Zoroastrianism? For example, many relate the hijab discussed in Islam to Zoroastrianism. Could you explain this to our listeners? Siegel: Yes, this is actually a very interesting topic. Yes. The hijab is one of the things that originally comes from Zoroastrianism. There is a very simple reason for this. The only laws they had, which were very strict, were about cleanliness. Essential elements should not be polluted. One of them is the soil. Something that is dead pollutes the soil. They were very strict about this. Now, hair, as long as it is on your head, is alive. Nails, as long as they are attached to your hand, are alive. When they separate, they become a dead element. A headscarf was tied over the hair, both for men and women, so that hair would not fall to the ground. This headscarf was carefully removed at night, and if a hair fell or had fallen out, it was picked up, and if a nail had fallen, it was taken and thrown into a container so that it would not fall on the ground and soil. This was not only related to Iran. Until the 19th century, no one appeared in public with an uncovered head. If you look at images and paintings, this was not called hijab. There is no text anywhere that states that covering hair is a sin and prohibits someone from seeing hair. No. Now that we are talking about hijab, it would be good for me to ask about a few other points that exist and then go to Mr. Friedanjad. Among them, is celibacy a sin in Zoroastrianism? It has been said that celibacy prevents good creation, and for this reason, Zoroastrianism does not look favorably upon celibacy. Issues such as abortion or homosexuality, or matters of this kind that Abrahamic religions are strict about, how are they confronted in Zoroastrianism? Siegel: The institution of family predates the institution of religion and is one of the most important and oldest institutions in the world. In general, celibacy is not encouraged and is not a good thing, but it is not considered a sin or has punishment for it, no! It does not exist. This is a commitment. As a Zoroastrian, I adhere to this and believe in it, and one of these is marriage among oneself, which actually includes marriage with a sister and mother as well... Yes, this is one of the questions that has been raised a lot by critics of Zoroastrianism. Siegel: This actually existed. Until the late 17th century, even in Europe, it existed. It was one of the things that primitive humans did and did not see anything bad in it because they did not know anything about genetics. One of the cases I can say is that in Judaism, until the 20th century, they married with their nieces. Mr. Friedanjad, now that you have heard Ms. Siegel's comments, perhaps a question arises here that is an important question, and that is that ultimately it seems that in the rituals and laws of all religions, there are similarities, and Zoroastrianism is not dissimilar even in the five daily prayers to Abrahamic religions. What differentiates Zoroastrianism in the eyes of some groups in society from other official and unofficial religions in Iran? Friedanjad: Yes, that is correct. There is a very romanticized view of Zoroastrianism. This does not necessarily mean that Zoroastrianism is good or bad in its structure. We are not dealing with a Zoroastrianism as we are not dealing with an Islam or a Christianity. Yes, this view exists, and I think it is very natural. There are nationalist movements and nationalist currents. The history of ancient Iran is strongly intertwined with concepts and the religion of Zoroastrianism. At least three major dynasties of Iran, the Achaemenids, with doubts the Parthians, and the Sassanids were Zoroastrian. Therefore, the ancient history of Iran is not separate from Zoroastrian history, and this return to history and lost identity causes Zoroastrianism to gain a very special place, and the interest in it increases, and alongside this, we arrive at various interpretations and free interpretations of Zoroastrianism that provide a suitable context for those who want to advance such identity-seeking projects or reconstructions of ancient Iran, and thus Zoroastrianism provides the materials for them.