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Dr. Hossam Badrawi writes for “Egyptke”: Zoroastrians and Sabians

In the ancient East, where most of the great questions about creation and destiny were born, religions emerged whose effects persist to this day, even though their followers have become few. Among these religions, Zoroastrianism and the Mandaean Sabians stand out, both linked historically to Persian and Mesopotamian civilizations, with ideas intersecting later with the Abrahamic religions.

They are two ancient religions, largely on the margins of memory but at the heart of history.

Zoroastrianism… of fire not worshipped and a prophet of unknown features
Zoroastrianism is attributed to the Persian prophet Zoroaster, who lived centuries before the Common Era. Its core belief centers on one supreme god, Ahura Mazda, the deity of light and goodness, in opposition to the principle of evil, Angra Mainyu (Ahriman).

The fire associated with Zoroastrians is not worshipped; it is a symbol of purity and truth. Some ideas found in late Judaism—such as angels, Satan, resurrection, and judgment—are believed to have been influenced by the spiritual environment of the Persian period following the Babylonian exile.

In Islam, Zoroastrians are mentioned once in the Qur’an, and Prophet Muhammad (peace be upon him) instructed that they be treated as “People of the Book,” granting them a special recognition in the early Islamic state.

The Sabians… a religion of water and light
The Mandaean Sabians are among the oldest monotheistic currents in the region, historically concentrated in southern Iraq and Ahvaz. They believe in a single God, whom they call the “Great Living One,” and consider John the Baptist (Yahya ibn Zakariya) their last prophet. Baptism in flowing water forms the cornerstone of their daily rituals.

They also have sacred texts, most notably the Ginza Rba, with a religious history connected to ancient Mesopotamian religions, yet incorporating elements shared with Judaism and Christianity regarding creation, angels, and the afterlife.

The Sabians are mentioned in the Qur’an three times as an existing religious group, and over the centuries Muslims considered them close to the People of the Book.

Points of intersection with the Abrahamic religions
Despite significant differences, both Zoroastrianism and Sabianism share elements with Judaism, Christianity, and Islam, such as:

  • Belief in a single supreme God

  • Belief in angels and the spiritual realm

  • Conception of the Day of Judgment and divine accountability

  • Presence of sacred texts and moral teachings

Historically, interactions between Persian, Mesopotamian, and Levantine civilizations influenced religious thought before the emergence of Abrahamic religions, creating a spiritual melting pot where myths, visions, and concepts intersected.

Today, followers of Zoroastrianism and Sabianism are small minorities, but their influence remains present in human heritage. These religions are not merely ancient pages of history; they are part of the long chain that shaped human consciousness and the quest to understand the world. Islam recognized this legacy by granting Zoroastrians and Sabians a special place, appreciating their spiritual depth and historical continuity.

Dr. Hossam Badrawi

He is a politician, intellect, and prominent physician. He is the former head of the Gynecology Department, Faculty of Medicine Cairo University. He conducted his post graduate studies from 1979 till 1981 in the United States. He was elected as a member of the Egyptian Parliament and chairman of the Education and Scientific Research Committee in the Parliament from 2000 till 2005. As a politician, Dr. Hossam Badrawi was known for his independent stances. His integrity won the consensus of all people from various political trends. During the era of former president Hosni Mubarak he was called The Rationalist in the National Democratic Party NDP because his political calls and demands were consistent to a great extent with calls for political and democratic reform in Egypt. He was against extending the state of emergency and objected to the National Democratic Party's unilateral constitutional amendments during the January 25, 2011 revolution. He played a very important political role when he defended, from the very first beginning of the revolution, the demonstrators' right to call for their demands. He called on the government to listen and respond to their demands. Consequently and due to Dr. Badrawi's popularity, Mubarak appointed him as the NDP Secretary General thus replacing the members of the Bureau of the Commission. During that time, Dr. Badrawi expressed his political opinion to Mubarak that he had to step down. He had to resign from the party after 5 days of his appointment on February 10 when he declared his political disagreement with the political leadership in dealing with the demonstrators who called for handing the power to the Muslim Brotherhood. Therefore, from the very first moment his stance was clear by rejecting a religion-based state which he considered as aiming to limit the Egyptians down to one trend. He considered deposed president Mohamed Morsi's decision to bring back the People's Assembly as a reinforcement of the US-supported dictatorship. He was among the first to denounce the incursion of Morsi's authority over the judicial authority, condemning the Brotherhood militias' blockade of the Supreme Constitutional Court. Dr. Hossam supported the Tamarod movement in its beginning and he declared that toppling the Brotherhood was a must and a pressing risk that had to be taken few months prior to the June 30 revolution and confirmed that the army would support the legitimacy given by the people

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