The aggression against the infidels, then, was conducted outside Safavid territories. For those non-Muslims living in Iran, nothing much had changed, although after Shah Isma'il’s victory over the Aq Qoyunlu and the further consolidation of the Safavid hegemony under Shah Tahmasp, the non-Muslim communities were anxious to establish amicable relations with the new rulers of the country. Aware of the new ruler’s zealous support for the Shi'ite creed and the cult of Ali, they were apprehensive about new forms of religious discrimination. Islam clearly recognized Judaism and Christianity, but its attitude towards Zoroastrianism was ambiguous. There are sufficient historical testimonies to show that under the Safavids, the Zoroastrians were the least well accepted of all the non-Muslim groups. This factor prompted them to find strategies in order to avoid more discriminations or forced conversions. The accounts in Mino Khirad, which were written during the Safavid period, demonstrate that the Zoroastrians sought textual proof in defence of their religion. The samples provided here display Ali, the figurehead of the Shi'ite faction, as a defender of the Zoroastrians and their religion.
Then he (the Mubid) produced a letter, In the handwriting of Zardusht of pure religion. The entire letter was full of meaning, It was written in the Pahlavi script. As the reciter chanted (the verses) of the letter serenely. The meaning thereof he sprinkled on him (Ali). Everything that was to occur in the world, He read and his (Ali’s) two ears heard. All the presage on Muhammad’s time, Were mentioned in that orderly letter. How from Mecca he was to appear, And how blacks and whites alike were to become his followers... As the Mubid chanted the stories for him, And Ali heard them, he was struck with amazement.
In these verses we are told that Zarathushtra had predicted the advent of Muhammad, and that Ali was stupefied by such a prophecy. It is clear that such a story was not meant for a Zoroastrian audience, but was written by Zoroastrians in order to show Muslims the divinatory abilities of their prophet Zarathushtra. As could be expected, the Muslims have kept no record of such texts, as lauding Zarathushtra did not serve any of their purposes. These verses were probably preserved by religious or community leaders, and were presented to Muslim authorities whenever their religion was questioned.
In the following verses, we are told that Ali wished to destroy the buildings erected by the order of Khusraw Anushiravan, until he heard about his wisdom and read about a special dakhma (tower of silence) which he built near Mada'in. Ali was intrigued by this mysterious place and decided to visit it, hoping to see Anushiravan in a vision. It should be remembered that Anushiravan is evoked in Iranian texts as one the most pious Zoroastrian kings, and his devotion to the Iranian faith remains unchallenged. Once again, the author of the text aims to demonstrate Ali’s respect towards an important Zoroastrian figure.
In the fire temple of Pars I read the following, That Nushiravan, the praiseworthy king, Built a dakhma on the mount Mada'in, A building whose top touched the sky. To that mountain shall I now find my way, So that I may have a glimpse of it. Maybe then I will receive something of his wisdom, By envisioning his rite and lore.
Acknowledging the sanctity of the dakhma, Ali and his Muslim followers dismount from their horses: As they were approaching the magnificent Marquzan, The amir (Ali) said to his worthy followers: ‘That near this renowned dakhma, It is not proper to be mounted on the saddle.’ Once in the dakhma, Ali repents of his initial intention to destroy the place and then has a vision of King Khusraw Anushiravan. Ali ran towards the King of Justice, As soon as his eyes fell on Nushiravan. And as he saw him full of glory and strength, He bit his lips in repentance. By his throne he paid him tribute, A tribute to his very spectre.
Shi’ism During the 2nd/8th Century
