According to Abu'l Ma'ali, the author of bayan al-Adyan, Iranshahri considered himself a Prophet and wrote a book in
Persian which he claimed have received a divine revelation by the angel called Hasti (Existence). He believed in the unity of all religions and considered existing differences among them the results of special interests (ḡarażμ) of their followers. According to
Biruni, Iranshahri had said that God took covenant from light and darkness on the days of
Nowruz and
Mehragan, which may reflect
Zurvanite influence. According to
Nasir Khusraw, Iranshahri had expressed philosophical concepts in religious terms in such books as Ketab-e jalil and Ketab-e athir, and had led people to the true religion and the understanding of
monotheism. He maintained that God was always a creator, and there was not a time when he was non-creative (u-rā ṣonʿ nabud) before He turned into being creative. According to him, it is requisite that He always be creator, then it is necessary for that in which His creation appeared to be eternal (qadim). His creation makes its appearance (padid-āyanda ast) in Matter (hayulā), and therefore, Matter, a sign of the apparent power of
God, is eternal; and since Matter, which is eternal, requires the existence of Space (makān), it follows that Space should be eternal too. His ideas on time were that time, world, and duration (zamān dahr wa moddat) are names whose meanings are derived from the same essence (jawhar). He also philosophized that Time, a substance in motion and restless (jawhar-e ravanda wa biqarār), is the sign of God's knowledge, in the same way that Space is the sign of His power; motion is the sign of His action, and the being (jesm) is the sign of His ability, and every one of these signs is infinite and eternal. ==See also==