Zarathustra and the Prophets of Islam: A Messenger Among Messengers?Reclaiming a Forgotten Prophet of Divine Truth

The Veiled Figure in the House of Prophethood

In the Islamic tradition, reverence is given to a long line of prophets—from Adam to Muhammad—each sent to a particular people, with a message of truth tailored to their time. The Qur’an states:

“And We certainly sent into every nation a messenger…”
(Qur’an 16:36)

Yet one name is conspicuously absent from the Qur’an’s list of prophets, despite being the spiritual founder of one of the world’s oldest monotheistic religions: Zarathustra (Zoroaster). Was he a prophet in the Islamic sense? Did Muslim scholars view him as such? And what happens when we place him within the broader Abrahamic narrative?

This article investigates how Islamic thinkers understood Zarathustra, the tensions in recognizing his prophethood, and how his teachings align with—and diverge from—those of the Qur’an and Hadith.

1. Zarathustra in Zoroastrianism: The First Prophet of Righteousness

Zarathustra (Zartosht, Zardosht) is regarded in Zoroastrianism as:

• The first monotheistic prophet, who proclaimed Ahura Mazda as the singular wise Lord.
• The bearer of a moral revelation, emphasizing truth (asha), free will, ethical responsibility, and the coming victory of good over evil.
• The composer of the Gathas, poetic hymns that form the theological core of the Avesta.

Zarathustra’s teachings are prophetic, rational, and deeply ethical—qualities mirrored in Qur’anic messengers.

2. Qur’anic Inclusivity: The “Unmentioned Prophets”

The Qur’an names 25 prophets but acknowledges many more:

“And We sent messengers about whom We have related [their stories] to you before, and messengers about whom We have not related to you…”
(Qur’an 4:164)

“There was never a nation without a warner…”
(Qur’an 35:24)

These verses leave open the possibility that Zarathustra was indeed a messenger (rasul or nabi), though his name is not explicitly stated.

3. Islamic Scholarly Opinions on Zarathustra

Islamic scholars across centuries held divergent views on Zarathustra:

a. Al-Biruni (973–1048)

In Chronology of Ancient Nations, he refers to Zarathustra as a wise lawgiver and prophet of the Magians, noting the reverence Persians had for him.

b. Al-Shahrastani (1086–1153)

In Kitab al-Milal wa al-Nihal, he describes Zoroastrians as Ahl al-Kitab (People of the Book), though with some doubts over textual corruption.

c. Ibn Hazm (994–1064)

A controversial Andalusian scholar who argued that Zoroastrians may have had a prophet, but lost their scriptures and fell into fire-worship.

d. Al-Tabari (838–923)

In his History of Prophets and Kings, he refers to Zoroastrianism as an ancient revealed religion, later corrupted by the priesthood.

Thus, while Islamic orthodoxy stopped short of canonizing Zarathustra as a prophet, many scholars left the door open for his inclusion among the “forgotten” or “unmentioned” messengers.

4. Doctrinal Similarities: A Case for Prophethood

These similarities affirm the structure of revelation across time and space—a key Qur’anic theme.

5. Zoroastrians as Ahl al-Kitab: Scriptural Recognition?

The Qur’an commands:

“Indeed, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Magians, and those who associate others with Allah—Allah will judge between them on the Day of Resurrection…”
(Qur’an 22:17)

The inclusion of Magians (Majus) here is critical. Most jurists interpreted this to mean:

• Zoroastrians are recipients of a divine message.
• They deserve dhimmi status (protection under Islamic rule).
• They are not polytheists, despite fire symbolism.

This indicates implicit recognition of Zarathustra as a prophet, or at least as a bearer of divinely inspired ethics.

6. Why Was Zarathustra Not Named? Political and Theological Pressures

Several possible reasons for Zarathustra’s omission from the Qur’an include:

• Arab-Persian tensions post-conquest—naming him might empower a resistant Persian identity.
• Ambiguity about Zoroastrian cosmology, especially its dualism.
• Fear of syncretism or theological confusion due to Zoroastrian use of fire, angelic hierarchies, and ancient rites.

Nonetheless, Sufi thinkers and Persian Muslim poets often referenced Zoroastrian wisdom favorably—as part of the broader spiritual heritage of Iran.

7. Reclaiming Zarathustra: A Messenger for the Age of Ethics

In an age of increasing interfaith understanding and spiritual rediscovery, Zarathustra’s message—centered on truth, choice, justice, and the fight against deceit—resonates with core Qur’anic values.

His recognition as a prophet may remain ambiguous in jurisprudence, but theologically and morally, he stands firmly among those who:

“…enjoin righteousness and forbid evil, and hasten to good deeds. They are among the righteous.”
(Qur’an 3:114)

A Prophet Veiled in Fire

Zarathustra, the ancient voice of Persia, may have been forgotten by name in Islamic scripture, but not in spirit. His teachings anticipated the great Qur’anic truths: divine unity, ethical struggle, and eschatological hope. Whether we name him prophet or sage, the light of his message—like the sacred fire of his temples—continues to burn within the soul of Islamic civilization, especially in its Persian heart.

References

1. Al-Biruni. Chronology of Ancient Nations, trans. C. E. Sachau. London, 1879.
2. Al-Shahrastani. Kitab al-Milal wa al-Nihal.
3. Ibn Hazm. Al-Fasl fi al-Milal wal-Ahwa’ wal-Nihal.
4. Al-Tabari. Tarikh al-Rusul wa al-Muluk.
5. Boyce, Mary. Zoroastrians: Their Religious Beliefs and Practices. Routledge, 2001.
6. Shaked, Shaul. The Magi in Islamic Tradition. Jerusalem Studies in Arabic and Islam.
7. Nasr, Seyyed Hossein. The Heart of Islam. HarperOne, 2002.
8. The Qur’an: Surahs 4:164, 16:36, 22:17, 35:24, 3:114.