THE MESSAGE OF AHURA MAZDA

The Zend Avesta is the first sacred scripture of Iran.
Seek the root of the word “Religion ” within this Book.

In the Zend Avesta, the name of the Lord is Ahura Mazda.
He says to His messenger Zarathustra:
“Remember your Essence in prayer.

For with Me, the essence of every human is equal.
Whoever finds their origin matures through realization.

A Flood is coming! Build a windowless ark like your heart.
It shines from within, for the soul is its master.

My Name means ‘Without Copy,’ that is, ‘Pure Light.’
Strive so that your shadow does not fall upon the earth.

For the earth is soulless matter—its name is Ahriman.
He is my adversary: he has neither religion nor faith.

We both emerged from Allah; we are essence-brothers.
I am Rahman, and he is Satan—have mercy on the blind.

My six twin rays are the architects of this universe;
Thus its construction took six days.

Three days before, the realm of spirits emerged from them:
Mitra and the Twenty-Eight Attributes of Glory—love them.

This is the essence of Mikail and the Twenty-Eight Prophets.
These ‘Exalted Ones’ bestowed light—you opened your eye to Me.

Mikail is Mitra—the Lord of Glory of the soul.
From the Glories, angels emerged—the sanctity of the soul.

Their name is Daena, for they pledged
to save matter from bondage.

They are My helpers against Satan.
They wage war on matter and bear the Throne upon their heads.

Thus half of Daena descends to Earth,
and the other half settles in the heart as Conscience.

The descending soul vows fidelity to its counterpart.
It settles in the brain; the counterpart dwells in the level called Fuad.

The one who descends from Daena is called Fravarti:
“One who chooses jihad on Earth”—the archetype of the knight.

The soul defeated by matter becomes the human devil;
the victorious one is called Adam—now know yourself.

As blind matter is overcome, vision becomes transparent.
Satan prostrates before Adam—My forgiveness emerges.

“My mercy thus prevails over My wrath.”
If you wish to be saved, strive to save.

Satan is seductive; his symbol is the peacock.
Escape gravity—climb the steep ascent.

The matter you embrace embraces you in return;
you become imprisoned in the body, pledging to Satan.

“One who is unbelieving in the womb is unbelieving;
one who is believing is believing.”
I do not write destiny—you inscribe your own.

Destiny is written upon the forehead—
the back of the forehead is the brain.
For right and wrong, say: “I chose this.”

The womb is the body; if the emerging soul is faithful, it is purified.
If unbelieving, it beholds a black witch and hides.

Conscience does not darken—
the “dark ego” intervenes.
“The sun is eclipsed”; the animal is exiled to the moon.

If faithful, one sees a Houri at the bridge’s head,
identical to oneself—exactly fourteen years of age.

She asks: “Who are you, virgin youth?”
When one answers “Your spouse,” Daena embraces them.

She asks again: “Why are you even more beautiful?”
She replies: “Because you always listened to your Conscience.”

“I am your honor, your covenant, your fortune, your faith—
in short, I am the Hanif Religion.

You cannot destroy me—even through betrayal;
you destroy only yourself with all your desires.”

They reunite as one soul and cross the bridge;
three days after death, they choose their abode in Paradise.

Yet until the war ends, there is no pleasure in Paradise;
matter awaiting the Mahdi remains chained in madness.

Dividing again, Daena returns to Earth;
service to My servant is the finest praise to Me.

With each integration, consciousness clarifies;
with every union, one draws nearer to Me.

When victory is attained, one enters another state—
an indivisible, radiant light.

“The true heir of the Earth returned to Paradise is born.”
That one is now Jesus the Messiah—every particle His disciple.

Each particle asks: “What am I?”
The Mahdi replies: “You are a pure angel seeking identity.

To find yourself, you must descend to Earth;
one approaches the Divine Essence by polarity and realization.”

Let us return to the Bridge, O Zarathustra—
maturity is attained by crossing it.

The Bridge is the Supreme Court; Mitra is the Judge.
Judgment is rendered solely by the image of the face.

The Bridge is the Straight Path;
there good and evil diverge.
“The radiant-faced pass; the dark-faced fall.”

Mitra—the Sun—distinguishes the fair from the dark;
the twenty-eight lunar days scatter rays of Glory.

Saoshyant, that is, the Mahdi, shall descend from the Sun;
the darkness called matter and ego shall fade.

“The Mahdi is the Twelfth Imam”—why?
Because the Sun governs twelve months.

“At twelve, they coincide—the hour and the minute hand.”
“At the Hour, the Sun enters the Moon”—the Court is convened.

Thus the Qur’an calls the Resurrection “The Hour.”
Fasting follows the Moon; prayer follows the Sun.

“Twelve is both the beginning and the end of time,”
like the dot beneath the letter B—understand this.

I too have a Lord—My primal Essence.
Through my Lord’s lens, my eye beholds Allah.

Though present before Allah, the primal essences
yearn to descend as Rahman, to become Khidr.

The veil of Allah’s Essence is infinite time and space;
its name is Zervan—do not attempt to lift the veil.

When you return for the final time, your name shall be Mahdi,
and the world shall become transparent—humanity shall mature.

Why do we kiss the earth in prayer?
We call Spenta Armaiti by the name Sekine (Shekinah).

She is the virgin soul of the Earth;
the Earth is her nine-fold folded body.

We release Sekine (Shekinah)—angel, glory, Mitra, and Me.
Release your Sekine—let your body become the Kaaba.

Call upon your own Essence, Zarathustra—not Me;
for I am your Essence—bow to the level you emerged from.”

Thus spoke Ahura Mazda to Zarathustra.
The Zend Avesta is the fifth sacred book in the Qur’an.

For Ahura Mazda, Jesus says “My Father,”
for He has become Rahman, the Father of Jesus Christ.

Daena in Pahlavi, Den, and in Arabic Dîn—
this is the Hanif, Primordial Religion—now submit.

The Zend Avesta contains the secret of Adam, as does the Qur’an;
find your Adam and remember Me with mercy.

The final couplet is the “royal verse”—here the speech ends.
It belongs to the Sovereign born in the Sacred House.

“Pray always to Ahura Mazda—
for Lord-Muhammad-Ali is Ahura Mazda.”

Master M.H. Ulug Kizilkecili

Türkiye/Ankara - November 11, 1998

IMPORTANT NOTE :The original text is poetic, and the author cannot be held responsible for any errors in the English translation! To read the original Turkish text, click HERE! The following section is not the author's work, and the author cannot be held responsible for any errors made!

1. Ahura Mazda and the Zend Avesta

The text correctly identifies Ahura Mazda as the supreme deity of Zoroastrianism, whose name literally means “Wise Lord” (Avestan: Ahura = lord, Mazdā = wisdom). In the Zend Avesta, Ahura Mazda is not a creator ex nihilo in the Abrahamic sense, but the principle of wisdom, truth (Asha), and light governing the cosmos.¹

The claim that the Zend Avesta is the “first sacred scripture of Iran” is broadly acceptable in historical terms, though the Avesta reached its written form over centuries and survives fragmentarily.²

2. “Religion / Dīn / Daēnā” as Consciousness

The text’s etymological link between religion and Daēnā is significant. In Zoroastrian thought, Daēnā refers to inner vision, conscience, or self-awareness, especially as encountered after death.³

This is then linked to Arabic dīn, which in the Qur’an does not merely denote ritual law, but a comprehensive orientation of existence (cf. Qur’an 30:30 on fitrah).⁴

Academically, this is a conceptual parallel, not a linguistic derivation, but it reflects a long tradition of comparative religious symbolism.

3. Equality of Essences and Fitrah

The assertion that “the essence of every human is equal” resonates strongly with Islamic anthropology. The Qur’anic doctrine of fitrah holds that all humans share an original disposition oriented toward the Divine.⁴

In Zoroastrian ethics, humans are likewise morally responsible agents capable of aligning with Asha (truth) or Druj (deceit). The text fuses these ideas into a single metaphysical anthropology.

4. Flood and the “Windowless Ark”

The “windowless ark like the heart” is a mystical reinterpretation of the Flood motif. While the Flood narrative is central to the Bible and Qur’an (e.g., Qur’an 11:37), the text internalizes the ark as the heart, a move common in Sufi literature.⁵

The absence of windows symbolizes inward illumination, rather than reliance on external signs.

5. Light, Shadow, and Ahriman

The opposition between pure light and shadow/matter reflects Zoroastrian dual symbolism, where Angra Mainyu (Ahriman) represents destructive consciousness.⁶

However, the statement that Ahura Mazda and Ahriman are “essence-brothers” departs from orthodox Zoroastrian doctrine and reflects later Zurvanite and mystical reinterpretations, not the Gathas themselves.⁷

The text reframes evil not as an independent power, but as blindness, aligning more closely with Islamic mystical theology.

6. Six Days, Six Rays, and Cosmic Order

The reference to “six twin rays” and “six days” connects:

• the Zoroastrian Amesha Spentas (six divine attributes), and

• the Qur’anic motif of creation in six days (Qur’an 7:54).

In academic theology, both are understood symbolically as ordered stages, not literal solar days.⁸

7. Mitra, Mikāʾīl, and Judgment

Mitra in Zoroastrianism is the guardian of covenant, light, and judgment, especially at the postmortem bridge.⁹

The identification of Mitra with the Islamic angel Mikāʾīl (Qur’an 2:98) is not doctrinal, but symbolic, based on shared functions of cosmic order and sustenance. This reflects a functional equivalence, common in comparative mysticism.

8. Daēnā, Fravaši, and Moral Identity

The description of Daēnā appearing as a beautiful or terrifying figure after death is textually grounded in Zoroastrian sources (e.g., Vendidad 19).³

The Fravaši is understood as a pre-existent spiritual aspect that chooses embodiment—a concept that resonates with late antique ideas of descent and return, though it should not be equated directly with Islamic doctrines.¹⁰

9. Bridge, Face, and Judgment

The Chinvat Bridge of Zoroastrianism and the Ṣirāṭ Bridge in Islam (Qur’an 19:71) are among the clearest cross-traditional parallels.

Judgment by the “face” echoes Qur’anic imagery of faces being radiant or darkened (Qur’an 3:106). The bridge functions as a moral revelation, not merely a physical crossing.¹¹

10. Saoshyant, Mahdi, and Messiah

The Saoshyant is the eschatological restorer in Zoroastrianism. The text explicitly equates Saoshyant with the Mahdi (Islamic eschatology) and ultimately with Jesus the Messiah, forming a unitive eschatological figure.

From an academic standpoint, this is a syncretic construction, not supported by any single tradition independently. However, it reflects a well-documented pattern in mystical universalism.¹²

11. Time, Zervan, and the Veil

Zurvān (Zervan) represents infinite time in Zurvanite Zoroastrianism. The text’s warning not to “lift the veil” aligns with apophatic theology in both Islamic and Neoplatonic traditions, where ultimate essence transcends time and space.⁷ ¹³

12. Earth, Spenta Armaiti, and Shekinah

The identification of Spenta Armaiti (earth, devotion) with Shekinah/Sekine (divine indwelling presence) is a symbolic bridge between Zoroastrianism, Judaism, and Islam.

Kissing the earth in prayer is interpreted as reverence for sacred immanence, not earth-worship.¹⁴

13. “Zend Avesta as the Fifth Sacred Book”

The claim that the Zend Avesta is the “fifth sacred book” in the Qur’an is not textually supported. The Qur’an names the Torah, Psalms, Gospel, and Qur’an itself. This statement must therefore be read as mystical reclassification, not canonical theology.¹⁵

Conclusion

Academically, The Message of Ahura Mazda represents:

• a mystical synthesis,

• drawing on Zoroastrian symbolism,

• interpreted through Islamic metaphysics and eschatology,

• with universalist and Sufi resonances.

It should be categorized as comparative mystical theology, not doctrinal Zoroastrianism or orthodox Islam.

Footnotes

1. Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices (London: Routledge, 2001).

2. Prods Oktor Skjærvø, “The Avesta as Source,” Encyclopaedia Iranica.

3. Vendidad 19; Boyce, Zoroastrians, ch. 8.

4. Qur’an, 30:30.

5. Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: UNC Press, 1975).

6. Zend Avesta, Yasna 30.

7. R. C. Zaehner, Zurvan: A Zoroastrian Dilemma (Oxford: Clarendon Press, 1955).

8. Qur’an, 7:54.

9. Mihr Yašt; Boyce, Zoroastrians.

10. Skjærvø, “Fravaši,” Encyclopaedia Iranica.

11. Qur’an, 19:71; 3:106.

12. Mircea Eliade, Patterns in Comparative Religion (Lincoln: University of Nebraska Press, 1996).

13. Plotinus, Enneads; Nasr, Knowledge and the Sacred.

14. Gershom Scholem, Major Trends in Jewish Mysticism (New York: Schocken, 1946).

15. Qur’an, 2:136; 5:44–48.