Criticism of Zoroastrianism

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Zoroastrianism
Primary topics Ahura Mazda Zarathustra Asha Vohu Manah Persia/Iran Faravahar Avestan
Divine entities Amesha Spentas Yazatas Ahuras Daevas Fravashi Angra Mainyu
Scripture and worship Zoroastrian literature Avesta Ashem Vohu Ahuna Vairya Yenghe hatam Airyaman ishya Fire Temples 101 Names of Ahura Mazda Adur Burzen-Mihr Adur Farnbag Adur Gushnasp Cypress of Kashmar Gathas Yasna Vendidad Visperad Yashts Khordeh Avesta The Rivayats Ab-Zohr
Accounts and legends Dēnkard Bundahišn Book of Arda Viraf Book of Jamasp Story of Sanjan Chinvat Bridge Frashokereti
History and culture Zurvanism Mazdakism Khurramites Calendar Festivals Initiation Kushti Sedreh Marriage Burial
Adherents Afghanistan Armenia Azerbaijan China Sichuan India Iranis Iran Iraq Pakistan Parsis Russia United States Uzbekistan Persecution of Zoroastrians
Related topics Criticism of Zoroastrianism Zoroastrian cosmology Religious influences on Zoroastrianism
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Criticism of Zoroastrianism has taken place over many centuries not only from the adherents of other religions but also among

In the early 19th century, a Christian missionary based in

John Wilson attacked the Zoroastrian reverence of the Amesha Spenta and Yazatas as a form of polytheism, although the Parsis at the time immediately refuted this allegation and insisted that he had in fact addressed the Bundahishn, a text whose relevance to their practice was remote.^[10][11] Critics also commonly claim that Zoroastrians are worshipers of other deities and elements of nature, such as of fire—with one prayer, the Litany to the fire (Atesh Niyaesh),^[12] stating: "I invite, I perform (the worship) of you, the Fire, O son of Ahura Mazdā together with all fires"—and Mithra.^[13] Jean Kellens says that Zoroastrianism as it appears in the ancient Avesta, should be defined as the belief in an unstable polytheism.^[14]

Some critics have charged Zoroastrians with being followers of

Zoroastrian reformers, such as Maneckji Nusserwanji Dhalla, have argued that literary precedence should be given to the Gathas, as a source of authority and textual authenticity. They have also deplored and criticized many Zoroastrian rituals (e.g. excessive ceremonialism and focus on purity,^[19][20] using bull's urine for ritual cleansing, the attendance of a dog to gaze at the corpse during funerary rites, the exposure of corpses on towers [for consumption by vultures and ravens]")^[21][22] and theological and cosmological doctrines as not befitting of the faith.^[23] This orthodox versus reformist controversy rages even on the internet.^[24]

Divisions and tensions also exist between

Soli Dastur, an member of the North American Mobid Council (NAMC), criticized the belief of the majority of the Zoroastrian community that all parts of the Avesta were written by Zoroaster, describing this belief as false, as evidenced by the difference in the language of writing, and considering the to be the only part of Gathas Zoroaster's writing.[27]

Cyrus Niknam,denies the existence of a bridge and considers the idea to have come from other religions in the Sassanian era and he considers it an invention of the author Book of Arda Viraf^[28]

Dr. Ardeshir Khorshedian, the head of the Mobidan Association of Tehran, described the idea of Saoshyant as having been developed by the Zoroastrians and that the idea that Saoshyant is the promised one came from the Jews, but with the Islamic conquest of Persia the idea became more widespread among the Zoroastrians.^[29]

Also Cyrus Niknam, a Mobad, writer and researcher of ancient Iranian culture, says that the idea of a savior is a wrong interpretation by the priests of the Sassanian era and that in reality there is no savior but rather a correct interpretation of the word Saoshyant is the useful from the sacred.^[30]

Also Cyrus Niknam,denies the existence of a

Much like the question of who is a Jew?, Zoroastrian identity, especially whether it is adopted through birth or belief (or both), "remains a cause for tension" within the community.^[32][33] Reformers have criticised the orthodox refusal to accept religious converts as one reason for the communities' declining population.^[34]

Zoroastrians have been criticized by Muslim authors for their rejection of predestination.^[35][36] This follows a famous hadith of Muhammad in which he negatively associates the Qadariyah Islamic sect with the Magians.^[37][38]

Zoroastrianism has been criticized for the perception that it promotes a patriarchal system, expressed through such avenues as an all-male priesthood and its historical allowance of polygamy—practiced by Zoroaster himself.^[39][40][41]