The Most Famous

RELIGIOUS FIGURES from Iran

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This page contains a list of the greatest Iranian Religious Figures. The pantheon dataset contains 3,187 Religious Figures, 34 of which were born in Iran. This makes Iran the birth place of the 16th most number of Religious Figures behind Russia, and Iraq.

Top 10

The following people are considered by Pantheon to be the top 10 most legendary Iranian Religious Figures of all time. This list of famous Iranian Religious Figures is sorted by HPI (Historical Popularity Index), a metric that aggregates information on a biography’s online popularity. Visit the rankings page to view the entire list of Iranian Religious Figures.

Photo of Zoroaster

1. Zoroaster (-2000 - -2000)

With an HPI of 81.20, Zoroaster is the most famous Iranian Religious Figure.  His biography has been translated into 121 different languages on wikipedia.

Zarathushtra Spitama (Avestan: 𐬰𐬀𐬭𐬀𐬚𐬎𐬱𐬙𐬭𐬀 𐬯𐬞𐬌𐬙𐬁𐬨𐬀, romanized: Zaraθuštra Spitāma), more commonly known as Zoroaster (), or Zarathustra (), was an Iranian religious reformer who challenged the tenets of the contemporary Ancient Iranian religion, becoming the spiritual founder of Zoroastrianism (known by its adherents as Mazdayasna, meaning "Mazda-worship", and Behdin meaning "good religion"). Variously described as either a poet, prophet, philosopher, sage, and/or a wonderworker; in the oldest Zoroastrian scriptures, the Gathas, which he is believed to have authored, he is described as a preacher and a poet-prophet. He also had an impact on Heraclitus, Plato, Pythagoras, and the Abrahamic religions, including Judaism, Christianity, and Islam. He spoke an Eastern Iranian language, named Avestan by scholars after the corpus of Zoroastrian religious texts written in that language. Based on this, it is tentative to place his homeland somewhere in the eastern regions of Greater Iran (perhaps in modern-day Afghanistan or Tajikistan), but his exact birthplace is uncertain. His life is traditionally dated to sometime around the 7th and 6th centuries BC, making him a contemporary of Cyrus the Great, though most scholars, using linguistic and socio-cultural evidence, suggest a dating to somewhere in the second millennium BC. Zoroastrianism eventually became Iran's most prominent religion from around the 6th century BC, enjoying official sanction during the time of the Sassanid Empire, until the 7th century AD, when the religion itself began to decline following the Arab-Muslim conquest of Iran. Zoroaster is credited with authorship of the Gathas as well as the Yasna Haptanghaiti, a series of hymns composed in Old Avestan that cover the core of Zoroastrian thinking. Little is known about Zoroaster; most of his life is known only from these scant texts. By any modern standard of historiography, no evidence can place him into a fixed period and the historicization surrounding him may be a part of a trend from before the 10th century AD that historicizes legends and myths.

Photo of Ruhollah Khomeini

2. Ruhollah Khomeini (1902 - 1989)

With an HPI of 80.32, Ruhollah Khomeini is the 2nd most famous Iranian Religious Figure.  His biography has been translated into 106 different languages.

Ayatollah Ruhollah Musavi Khomeini (17 May 1900 or 24 September 1902 – 3 June 1989) was an Iranian Islamic revolutionary, politician, and religious leader who served as the first supreme leader of Iran from 1979 until his death in 1989. He was the founder of the Islamic Republic of Iran and the main leader of the Iranian Revolution, which overthrew Mohammad Reza Pahlavi and ended the Iranian monarchy. Born in Khomeyn, in what is now Iran's Markazi province, his father was murdered in 1903 when Khomeini was two years old. He began studying the Quran and Arabic from a young age and was assisted in his religious studies by his relatives, including his mother's cousin and older brother. Khomeini was a high ranking cleric in Twelver Shi'ism, an ayatollah, a marja' ("source of emulation"), a Mujtahid or faqīh (an expert in sharia), and author of more than 40 books. His opposition to the White Revolution resulted in his state-sponsored expulsion to Bursa in 1964. Nearly a year later, he moved to Najaf, where speeches he gave outlining his religiopolitical theory of Guardianship of the Jurist were compiled into Islamic Government. He was Time magazine's Man of the Year in 1979 for his international influence, and Khomeini has been described as the "virtual face of Shia Islam in Western popular culture", where he was known for his support of the hostage takers during the Iran hostage crisis, his fatwa calling for the murder of British Indian novelist Salman Rushdie, and for referring to the United States as the "Great Satan" and the Soviet Union as the "Lesser Satan". Following the revolution, Khomeini became the country's first supreme leader, a position created in the constitution of the Islamic Republic as the highest-ranking political and religious authority of the nation, which he held until his death. Most of his period in power was taken up by the Iran–Iraq War of 1980–1988. He was succeeded by Ali Khamenei on 4 June 1989. The subject of a pervasive cult of personality, Khomeini is officially known as Imam Khomeini inside Iran and by his supporters internationally. His funeral was attended by up to 10 million people, or 1/6 of Iran's population, the largest funeral at the time and one of the largest human gatherings in history. In Iran, his gold-domed tomb in Tehran's Behesht-e Zahrāʾ cemetery has become a shrine for his adherents, and he is legally considered "inviolable", with Iranians regularly punished for insulting him. His supporters view him as a champion of Islamic revival, anti-racism and anti-imperialism. Critics accuse him of human rights violations (including his ordering of attacks against demonstrators, and execution of thousands of political prisoners, war criminals and prisoners of the Iran–Iraq War), as well as for using child soldiers extensively during the Iran–Iraq War for human wave attacks—estimates are as high as 100,000 for the number of children killed.

Photo of Esther

3. Esther (-600 - -500)

With an HPI of 75.96, Esther is the 3rd most famous Iranian Religious Figure.  Her biography has been translated into 55 different languages.

Esther, originally Hadassah, is the eponymous heroine of the Book of Esther in the Hebrew Bible. According to the biblical narrative, which is set in the Achaemenid Empire, the Persian king Ahasuerus falls in love with Esther and marries her. His grand vizier Haman is offended by Esther's cousin and guardian Mordecai because of his refusal to bow before him; bowing in front of another person was a prominent gesture of respect in Persian society, but deemed unacceptable by Mordecai, who believes that a Jew should only express submissiveness to God. Consequently, Haman plots to have all of Persia's Jews killed, and eventually convinces Ahasuerus to permit him to do so. However, Esther foils the plan by revealing and decrying Haman's plans to Ahasuerus, who then has Haman executed and grants permission to the Jews to take up arms against their enemies; Esther is hailed for her courage and for working to save the Jewish nation from eradication. The Book of Esther's story provides the traditional explanation for Purim, a celebratory Jewish holiday that is observed on the Hebrew date on which Haman's order was to go into effect, which is the day that the Jews killed their enemies after Esther exposed Haman's intentions to her husband. Since the 1890s, several academics have “agreed in seeing [The Book of] Esther as a historicized myth or ritual” and generally concluded that Purim is rooted in a Babylonian or Persian myth or festival—though which one is a subject of discussion. The details of the setting of the story are plausible and may even have some basis in actual events, but there is general agreement among scholars that the book of Esther is a work of fiction. Two related forms of the Book of Esther exist: a shorter Biblical Hebrew–sourced version found in Jewish and Protestant Bibles, and a longer Koine Greek–sourced version found in Catholic and Orthodox Bibles. When she is introduced, in Esther 2:7, she is first referred to by the Hebrew name Hadassah, which means "myrtle tree." This name is absent from the early Greek manuscripts, although present in the targumic texts, and was probably added to the Hebrew text in the 2nd century CE at the earliest to stress the heroine's Jewishness. The name "Esther" probably derives from the name of the Babylonian goddess Ishtar or from the Persian word cognate with the English word "star" (implying an association with Ishtar) though some scholars contend it is related to the Persian words for "woman" or "myrtle". In the third year of the reign of King Ahasuerus of Persia the king banishes his queen, Vashti, and seeks a new queen. Beautiful maidens gather together at the harem in the citadel of Susa under the authority of the eunuch Hegai. Esther, a cousin of Mordecai, was a member of the Jewish community in the Exilic Period who claimed as an ancestor Kish, a Benjamite who had been taken from Jerusalem into captivity. She was the orphaned daughter of Mordecai's uncle, another Benjamite named Abihail. Upon the king's orders, Esther is taken to the palace where Hegai prepares her to meet the king. Even as she advances to the highest position of the harem, perfumed with gold and myrrh and allocated certain foods and servants, she is under strict instructions from Mordecai, who meets with her each day, to conceal her Jewish origins. The king falls in love with her and makes her his Queen. Following Esther's coronation, Mordecai learns of an assassination plot by Bigthan and Teresh to kill King Ahasuerus. Mordecai tells Esther, who tells the king in the name of Mordecai, and he is saved. This act of great service to the king is recorded in the Annals of the Kingdom. After Mordecai saves the king's life, Haman the Agagite is made Ahasuerus' highest adviser, and orders that everyone bow down to him. When Mordecai (who had stationed himself in the street to advise Esther) refuses to bow to him, Haman pays King Ahasuerus 10,000 silver talents for the right to exterminate all of the Jews in Ahasuerus' kingdom. Haman casts lots, Purim, using supernatural means, and sees that the thirteenth day of the Month of Adar is a fortunate day for the genocide. Using the seal of the king, in the name of the king, Haman sends an order to the provinces of the kingdom to allow the extermination of the Jews on the thirteenth of Adar. When Mordecai learns of this, he tells Esther to reveal to the king that she is Jewish and ask that he repeal the order. Esther hesitates, saying that she could be put to death if she goes to the king without being summoned; nevertheless, Mordecai urges her to try. Esther asks that the entire Jewish community fast and pray for three days before she goes to see the king; Mordecai agrees. On the third day, Esther goes to the courtyard in front of the king's palace, and she is welcomed by the king, who stretches out his scepter for her to touch, and offers her anything she wants "up to half of the kingdom". Esther invites the king and Haman to a banquet she has prepared for the next day. She tells the king she will reveal her request at the banquet. During the banquet, the king repeats his offer again, whereupon Esther invites both the king and Haman to a banquet she is making on the following day as well. Seeing that he is in favor with the king and queen, Haman takes counsel from his wife and friends to build a gallows upon which to hang Mordecai; as he is in their good favors, he believes he will be granted his wish to hang Mordecai the very next day. After building the gallows, Haman goes to the palace in the middle of the night to wait for the earliest moment he can see the king. That evening, the king, unable to sleep, asks that the Annals of the Kingdom be read to him so that he will become drowsy. The book miraculously opens to the page telling of Mordecai's great service, and the king asks if he had already received a reward. When his attendants answer in the negative, Ahasuerus is suddenly distracted and demands to know who is standing in the palace courtyard in the middle of the night. The attendants answer that it is Haman. Ahasuerus invites Haman into his room. Haman, instead of requesting that Mordecai be hanged, is ordered to take Mordecai through the streets of the capital on the Royal Horse wearing the royal robes. Haman is also instructed to yell, "This is what shall be done to the man whom the king wishes to honor!" After spending the entire day honoring Mordecai, Haman rushes to Esther's second banquet, where Ahasuerus is already waiting. Ahasuerus repeats his offer to Esther of anything "up to half of the kingdom". Esther tells Ahasuerus that while she appreciates the offer, she must put before him a more basic issue: she explains that there is a person plotting to kill her and her entire people, and that this person's intentions are to harm the king and the kingdom. When Ahasuerus asks who this person is, Esther points to Haman and names him. Upon hearing this, an enraged Ahasuerus goes out to the garden to calm down and consider the situation. While Ahasuerus is in the garden, Haman throws himself at Esther's feet asking for mercy. Upon returning from the garden, the king is further enraged. As it was the custom to eat on reclining couches, it appears to the king as if Haman is attacking Esther. He orders Haman to be removed from his sight. While Haman is being led out, Harvona, a civil servant, tells the king that Haman had built a gallows for Mordecai, "who had saved the king's life". In response, the king says "Hang him (Haman) on it". After Haman is put to death, Ahasuerus gives Haman's estate to Esther. Esther tells the king about Mordecai being her relative, and the king makes Mordecai his adviser. When Esther asks the king to revoke the order exterminating the Jews, the king is initially hesitant, saying that an order issued by the king cannot be repealed. Ahasuerus allows Esther and Mordecai to write another order, with the seal of the king and in the name of the king, to allow the Jewish people to defend themselves and fight with their oppressors on the thirteenth day of Adar. On the thirteenth day of Adar, the same day that Haman had set for them to be killed, the Jews defend themselves in all parts of the kingdom and rest on the fourteenth day of Adar. The fourteenth day of Adar is celebrated with the giving of charity, exchanging foodstuffs, and feasting. In Susa, the Jews of the capital were given another day to kill their oppressors; they rested and celebrated on the fifteenth day of Adar, again giving charity, exchanging foodstuffs, and feasting as well. The Jews established an annual feast, the feast of Purim, in memory of their deliverance. Haman having set the date of the thirteenth of Adar to commence his campaign against the Jews, this determined the date of the festival of Purim. Although the details of the setting are entirely plausible and the story may even have some basis in actual events, there is general agreement among scholars that the book of Esther is a work of fiction. Persian kings did not marry outside of seven Persian noble families, making it unlikely that there was a Jewish queen Esther. Further, the name Ahasuerus can be translated to Xerxes, as both derive from the Persian Khshayārsha. Ahasuerus as described in the Book of Esther is usually identified in modern sources to refer to Xerxes I, who ruled between 486 and 465 BCE, as it is to this monarch that the events described in Esther are thought to fit the most closely. However, Xerxes I's queen was Amestris, further highlighting the fictitious nature of the story. Some scholars speculate that the story was created to justify the Jewish appropriation of an originally non-Jewish feast. The festival which the book explains is Purim, which is explained as meaning "lot", from the Babylonian word puru. One popular theory says the festival has its origins in a historicized Babylonian myth or ritual in which Mordecai and Esther represent the Babylonian gods Marduk and Ishtar, while others trace the ritual to the Persian New Year, and scholars have surveyed other theories in their works. Some scholars have defended the story as real history, but the attempt to find a historical kernel to the narrative "is likely to be futile". The Book of Esther begins by portraying Esther as beautiful and obedient, though a relatively passive figure. Throughout the story, she evolves into a character who takes a decisive role in her own future and that of her people. According to Sidnie White Crawford, "Esther's position in a male court mirrors that of the Jews in a Gentile world, with the threat of danger ever present below the seemingly calm surface." Esther is compared to Daniel in that both represent a "type" for Jews living in Diaspora, and hoping to live a successful life in an alien environment. According to Susan Zaeske, by virtue of the fact that Esther used only rhetoric to convince the king to save her people, the story of Esther is a "rhetoric of exile and empowerment that, for millennia, has notably shaped the discourse of marginalized peoples such as Jews, women, and African Americans", persuading those who have power over them. Modern day Persian Jews are called "Esther's Children". A building venerated as being the Tomb of Esther and Mordechai is located in Hamadan, Iran, although the village of Kafr Bir'im in northern Israel also claims to be the burial place of Queen Esther. Throughout history, many artists have created paintings depicting Esther. Notable early portrayals include the Heilspiegel Altarpiece by Konrad Witz and Esther Before Ahasuerus by Tintoretto (1546–47, Royal Collection) which show Esther appearing before the king to beg mercy for the Jews, despite the punishment for appearing without being summoned being death. This scene became one of the most commonly depicted parts of the story. Esther's faint had not often been depicted in art before Tintoretto. It is shown in the series of cassone scenes of the Life of Esther attributed variously to Sandro Botticelli and Filippino Lippi from the 1470s. In other cassone depictions, for example by Filippino Lippi, Esther's readiness to show herself before the court is contrasted to Vashti's refusal to expose herself to the public assembly. Esther was regarded in Catholic theology as a typological forerunner of the Virgin Mary in her role as intercessor Her regal election parallels Mary's Assumption and as she becomes queen of Persia, Mary becomes queen of heaven; Mary's epithet as 'stella maris' parallels Esther as a 'star' and both figure as sponsors of the humble before the powerful. Contemporary viewers would likely have recognized a similarity between the faint and the common motif of the Swoon of the Virgin, seen in many depictions of the Crucifixion of Jesus. Esther's fainting became a popular subject in the Baroque painting of the following century. A notable Baroque example is Esther Before Ahasuerus by Artemisia Gentileschi. Esther is commemorated as a matriarch in the Calendar of Saints of the Lutheran Church – Missouri Synod on May 24. Esther is recognized as a saint in the Eastern Orthodox Church, commemorated on the Sunday before Christmas. "The Septuagint edition of Esther contains six parts (totaling 107 verses) not found in the Hebrew Bible. Although these interpretations originally may have been composed in Hebrew, they survive only in Greek texts. Because the Hebrew Bible's version of Esther's story contains neither prayers nor even a single reference to God, Greek redactors apparently felt compelled to give the tale a more explicit religious orientation, alluding to "God" or the "Lord" fifty times." These additions to Esther in the Apocrypha were added approximately in the second or first century BCE. The story of Esther is also referenced in chapter 28 of 1 Meqabyan, a book considered canonical in the Ethiopian Orthodox Tewahedo Church. Alessandro Stradella, Ester, oratorio, 1673 Marc-Antoine Charpentier, Historia Esther, H.396, for soloist, chorus, strings and continuo, 1677 George Frideric Handel, Esther, with a libretto based on a play by Jean Racine, 1718 and 1732 Élisabeth Jacquet de La Guerre, "Esther", for soprano and continuo, in Cantates françaises sur des sujets tirés de l’Écriture, book I, 1708 Shushandukht Esterka Media related to Esther (Biblical figure) at Wikimedia Commons

Photo of Hassan-i Sabbah

4. Hassan-i Sabbah (1050 - 1124)

With an HPI of 75.53, Hassan-i Sabbah is the 4th most famous Iranian Religious Figure.  His biography has been translated into 43 different languages.

Hasan-i Sabbah (Persian: حسن صباح, romanized: Ḥāsān-e Śaḇaḥ; c. 1050 – 12 June 1124), also known as Hasan I of Alamut, was a religious and military leader, founder of the Nizari Ismai'li sect widely known as the Hashshashin or the Order of Assassins, as well as the Nizari Ismaili state, ruling from 1090 to 1124 AD. Alongside his role as a formidable leader, Sabbah was an accomplished scholar of mathematics, most notably in geometry, as well as astronomy and philosophy, especially in epistemology. He and each of the later Assassin leaders came to be known in the West as the Old Man of the Mountain, a name given to the sect's leader in the writings of Marco Polo that referenced the sect's possession of the commanding mountain fortress of Alamut Castle.

Photo of Abdul Qadir Gilani

5. Abdul Qadir Gilani (1078 - 1166)

With an HPI of 74.07, Abdul Qadir Gilani is the 5th most famous Iranian Religious Figure.  His biography has been translated into 49 different languages.

Abdul Qadir Gilani (Arabic: عبد القادر الجيلاني, Persian: عبدالقادر گیلانی) was a Hanbali scholar, preacher, and Sufi leader who was the eponym of the Qadiriyya, one of the oldest Sufi orders. He was born in 1077 or 1078 in the town of Na'if, Rezvanshahr in Gilan, Persia, and died in 1166 in Baghdad.

Photo of Muslim ibn al-Hajjaj

6. Muslim ibn al-Hajjaj (817 - 875)

With an HPI of 72.66, Muslim ibn al-Hajjaj is the 6th most famous Iranian Religious Figure.  His biography has been translated into 57 different languages.

Abū al-Ḥusayn ‘Asākir ad-Dīn Muslim ibn al-Ḥajjāj ibn Muslim ibn Ward al-Qushayrī an-Naysābūrī (Arabic: أبو الحسين عساكر الدين مسلم بن الحجاج بن مسلم بن وَرْد القشيري النيسابوري; after 815 – May 875 CE / 206 – 261 AH), commonly known as Imam Muslim, was an Islamic scholar from the city of Nishapur, particularly known as a muhaddith (scholar of hadith). His hadith collection, known as Sahih Muslim, is one of the six major hadith collections in Sunni Islam and is regarded as one of the two most authentic (sahih) collections, alongside Sahih al-Bukhari.

Photo of Bahá'u'lláh

7. Bahá'u'lláh (1817 - 1892)

With an HPI of 70.01, Bahá'u'lláh is the 7th most famous Iranian Religious Figure.  His biography has been translated into 86 different languages.

Baháʼu'lláh (born Ḥusayn-ʻAlí; 12 November 1817 – 29 May 1892) was an Iranian religious leader who founded the Baháʼí Faith. He was born to an aristocratic family in Persia and was exiled due to his adherence to the messianic Bábí Faith. In 1863, in Iraq, he first announced his claim to a revelation from God and spent the rest of his life in further imprisonment in the Ottoman Empire. His teachings revolved around the principles of unity and religious renewal, ranging from moral and spiritual progress to world governance. Baháʼu'lláh was raised with no formal education but was well-read and devoutly religious. His family was considerably wealthy, and at the age of 22 he turned down a position in the government, instead managing family properties and donating time and money to charities. At the age of 27 he accepted the claim of the Báb and became one of the most outspoken supporters of the new religious movement which advocated, among other things, abrogation of Islamic law, which attracted heavy opposition. At the age of 33, during a governmental attempt to exterminate the movement, Baháʼu'lláh narrowly escaped death, his properties were confiscated, and he was banished from Iran. Just before leaving, while imprisoned in the Síyáh-Chál dungeon, Baháʼu'lláh claimed to receive revelations from God marking the beginning of his divine mission. After settling in Iraq, Baháʼu'lláh again attracted the ire of Iranian authorities, and they requested that the Ottoman government move him farther away. He spent months in Constantinople where the authorities became hostile to his religious claims and put him under house arrest in Edirne for four years, followed by two years of harsh confinement in the prison-city of ‘Akká. His restrictions were gradually eased until his final years were spent in relative freedom in the area surrounding ‘Akká. Baháʼu'lláh wrote at least 1,500 letters, some book-length, that have been translated into at least 802 languages. Some notable examples include The Hidden Words, the Book of Certitude, and the Kitáb-i-Aqdas. Some teachings are mystical and address the nature of God and the progress of the soul, while others address the needs of society, religious obligations of his followers, or the structure of Bahá’í institutions that would propagate the religion. He viewed humans as fundamentally spiritual beings and called upon individuals to develop divine virtues and further the material and spiritual advancement of society. Baháʼu'lláh died in 1892 near ‘Akká. His burial place is a destination for pilgrimage by his followers, known as Bahá’ís, who now reside in 236 countries and territories and number between 5 and 8 million. Baháʼís regard Baháʼu'lláh as a messenger or manifestation of God in succession to Buddha, Jesus, or Muhammad.

Photo of Báb

8. Báb (1819 - 1850)

With an HPI of 68.54, Báb is the 8th most famous Iranian Religious Figure.  His biography has been translated into 75 different languages.

The Báb (born ʿAlí Muḥammad; ; Persian: علی محمد; 20 October 1819 – 9 July 1850) was the founder of Bábi Faith, and one of the central figures of the Baháʼí Faith. The Báb gradually and progressively revealed his claim in his extensive writings to be a Manifestation of God, of a status as great as Moses, Jesus, and Muhammad, receiving revelations as profound as the Torah, Gospel, and Quran. This new revelation, he claimed, would release the creative energies and capacities necessary for the establishment of global unity and peace. He referred to himself by the traditional Muslim title "Báb" (meaning the gate) although it was apparent from the context that he intended by this term a spiritual claim very different from any which had previously been associated with it. He proclaimed that the central purpose of his mission was to prepare for the coming of a spiritual luminary greater than himself – the promised one of the world's great religions; he referred to this promised deliverer as "he whom God will make manifest". The Báb was the "gateway" to this messianic figure, whose message would be carried throughout the world. The Báb was born in Shiraz on 20 October 1819, to a family of sayyids of Husaynid lineage, most of whom were engaged in mercantile activities in Shiraz and Bushehr. He was a merchant from Shiraz in Qajar Iran who, in 1844 at the age of 25, began the Bábi Faith. In the next six years, the Báb composed numerous letters and books in which he abrogated Islamic laws and traditions, establishing a new religion and introducing a new social order focused on unity, love, and service to others. He encouraged the learning of arts and sciences, modernizing education, and improving the status of women. He introduced the concept of progressive revelation, highlighting the continuity and renewal of religion. He also emphasized ethics, independent investigation of truth, and human nobility. Additionally, he provided prescriptions to regulate marriage, divorce, and inheritance, and set forth rules for a future Bábí society, although these were never implemented. Throughout, the Báb always discussed his own revelation and laws in the context of the aforementioned promised figure. Unlike previous religions, which sporadically alluded to promised figures, the primary focus of the Bayán, the foundational text of the Bábí faith, was to prepare for the arrival of the promised one. The Báb was popular among the lower classes, the poor and the urban merchants, artisans and some villagers, he faced opposition from the orthodox clergy and the government, which eventually executed him and thousands of his followers, who were known as Bábís. When the Báb was executed for apostasy, he was tied up in a public square in Tabriz and faced a firing squad of 750 rifles. Following the first volley, the Báb was discovered to be missing and later found and returned to the square. He was eventually killed by the second volley. Accounts differ on the details, but all agree that the first volley failed to kill him. This widely documented event increased interest in his message. His remains were secretly stored and transported until they were interred in 1909 into the shrine built for them by ʻAbdu'l-Bahá on the slopes of Mount Carmel. To Baháʼís, the Báb fills a similar role as Elijah in Judaism or John the Baptist in Christianity: a forerunner or founder of their own religion. Adherence to the Báb as a divine messenger has survived into modern times in the form of the 8-million-member Baháʼí Faith, whose founder, Baháʼu'lláh, claimed in 1863 to be the fulfillment of the Báb's prophecy. The majority of Bábí adherents converted and became Baháʼís by the end of the 19th century. The Baháʼís considered him as a Manifestation of God, like Adam, Abraham, Moses, Zoroaster, Krishna, the Buddha, Jesus, Muhammad and Baháʼu'lláh.

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9. Ibn Majah (824 - 886)

With an HPI of 67.61, Ibn Majah is the 9th most famous Iranian Religious Figure.  His biography has been translated into 33 different languages.

Abū ʿAbd Allāh Muḥammad ibn Yazīd Ibn Mājah al-Rabʿī al-Qazwīnī (Arabic: ابو عبد الله محمد بن يزيد بن ماجه الربعي القزويني; (b. 209/824, d. 273/887) commonly known as Ibn Mājah, was a medieval scholar of hadith of Persian origin. He compiled the last of Sunni Islam's six canonical hadith collections, Sunan Ibn Mājah.

Photo of Mordecai

10. Mordecai (b. )

With an HPI of 64.22, Mordecai is the 10th most famous Iranian Religious Figure.  His biography has been translated into 32 different languages.

Mordecai (; also Mordechai; Hebrew: מָרְדֳּכַי, Modern: Mŏrdoḵay, Tiberian: Mārdoḵay, IPA: [moʁdeˈχaj]) is one of the main personalities in the Book of Esther in the Hebrew Bible. He is described in Tanna Devei Eliyahu as being the son of Jair, of the tribe of Benjamin and member of the Sanhedrin. Mordecai was also the cousin and guardian of Esther, who became queen of Persia under the reign of Ahasuerus (Xerxes I). Mordecai's loyalty and bravery are highlighted in the story as he helps Esther foil the plot of Haman, the king's Vizier, to exterminate the Jewish people. His story is celebrated in the Jewish holiday of Purim, which commemorates his victory. However, since the 1890s, some academics have suggested that Purim originated from a Babylonian or Persian myth or festival, noting the lack of overt religious elements in the story, with a hypothesis that “The Book of Esther is a historicized myth or ritual”.

People

Pantheon has 39 people classified as Iranian religious figures born between 2000 BC and 1960. Of these 39, 3 (7.69%) of them are still alive today. The most famous living Iranian religious figures include Mordecai, Hossein Wahid Khorasani, and Reza Hosseini Nassab. The most famous deceased Iranian religious figures include Zoroaster, Ruhollah Khomeini, and Esther. As of April 2024, 6 new Iranian religious figures have been added to Pantheon including Abu Nu'aym al-Isfahani, Al-Qadi Abd al-Jabbar, and Hossein Wahid Khorasani.

Living Iranian Religious Figures

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Deceased Iranian Religious Figures

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Newly Added Iranian Religious Figures (2024)

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Overlapping Lives

Which Religious Figures were alive at the same time? This visualization shows the lifespans of the 12 most globally memorable Religious Figures since 1700.