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Journal articles on the topic 'Zoroastrianism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Szanto, Edith. "“Zoroaster was a Kurd!”: Neo-Zoroastrianism among the Iraqi Kurds." Iran and the Caucasus 22, no. 1 (2018): 96–110. http://dx.doi.org/10.1163/1573384x-20180108.

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Disgusted with ISIS, some Kurds turned away from Islam following the fall of Mosul in 2014. Many became atheists, while others sought comfort in Zoroastrianism. Zoroastrianism, according to converts, was the “original” religion of the Kurds before they embraced Islam. In 2015, two Zoroastrian centers opened in Sulaimani, both of which are recognized by the Kurdish Regional Government in northern Iraq. Notably, neither has tried to recreate Zoroastrianism the way it is currently and has been historically practiced in Iran and South Asia. Instead, they have created their own versions of Zoroastr

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2

Mostofa, Shafi Md. "Exploring the Common Ground: A Comparative Analysis of Zoroastrianism and Islam." Journal of the Asiatic Society of Bangladesh, Humanities 69, no. 2 (2024): 223–37. https://doi.org/10.3329/jasbh.v69i2.78650.

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Islam and Zoroastrianism share remarkable similarities in their theological and eschatological beliefs. They both believe in the oneness of God, with different names (Ahura Mazda for Zoroastrians and Allah for Muslims) but similar attributes of omnipotence, omniscience, and omnipresence. Both religions acknowledge archangels, with Zoroastrianism recognizing six and Islam recognizing four, along with other minor angels. Both religions consider humans as the pinnacle of creation and emphasize the establishment of justice and truth on earth. They share beliefs about the nature of the universe as

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3

Andrushchenko, I. V., and A. L. Panishchev. "The institution of the family and the category of chastity in the culture of Zoroastrianism." Voprosy kul'turologii (Issues of Cultural Studies), no. 5 (May 31, 2024): 392–99. http://dx.doi.org/10.33920/nik-01-2405-02.

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This article examines the institution of the family in the culture of Zoroastrianism. In modern society, there is a devaluation of the institution of marriage, which emphasizes the relevance of the study of family values in traditional cultures. There is a widespread opinion that Zoroastrians welcomed consanguineous marriage, however, the presented work emphasizes that this opinion is erroneous, such a marriage was not recognized as a norm, it is mentioned only in individual cases that were discussed in judicial instances, which in itself indicates the atypical nature of this phenomenon. In Zo

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4

Zeng, Yangyin. "The Relationship Between Zoroastrianism and Kingship in the Iranian Empire." Communications in Humanities Research 4, no. 1 (2023): 114–18. http://dx.doi.org/10.54254/2753-7064/4/20220270.

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This essay discusses the relationship between Zoroastrianism and kingship through the primary source of Shahnameh, the epic of the Persian Kings, written by Abolqasem Ferdowsi. Shahnameh is a crystal of Iranian culture, it is a complete religious doctrine following the guidance of Zoroastrianism, it teaches the practice of threefold paths to Asha with the idea of spreading goodness into the society. They include personal religion, social life, and individual morality. Furthermore, the study connects the religious concept of the threefold paths to Asha and khvarenah, a mysterious concept in Ira

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Makhmudova, Mukhabbat. "MEDICAL OPINION IN THE SACRED "AVESTÀ"." JOURNAL OF LOOK TO THE PAST 26, no. 2 (2019): 9–17. http://dx.doi.org/10.26739/2181-9599-2019-26-02.

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In cultural heritage the mankind holds a specific place Avest. It is the sacred book of Zoroastrianism, edinobozhy world religion, bore to people new spiritual bases, knowledge of their history, lunch life, treatment of diseases. Medical view and manual of Zoroastrians also until now are of great value in protection and maintaining human health, an obepecheniya of their safe and long life.

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6

Asmussen, Jes P., and James R. Russell. "Zoroastrianism in Armenia." Journal of the American Oriental Society 111, no. 1 (1991): 151. http://dx.doi.org/10.2307/603773.

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7

choksy, jamsheed k., and firoze m. kotwal. "praise and piety: niya¯yišns and yašts in the history of zoroastrian praxis." Bulletin of the School of Oriental and African Studies 68, no. 2 (2005): 215–52. http://dx.doi.org/10.1017/s0041977x0500011x.

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scripture has ritual uses aimed at giving religion meaning in daily life. in zoroastrianism, the niya¯yišns, ‘invocations of praise’, and the yašts, ‘devotional poems’ have played fundamental roles in connecting doctrine and theology to praxis and conviction whereby faith and rites have been transmitted and augmented across many generations. this article discusses some of the contents and traditions of each niya¯yišn and yašt plus the functions those religious texts have fulfilled and continue to serve for zoroastrians from ancient through modern times.

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8

Niechciał, Paulina. "Zoroastriannism in Comics." Kultura Popularna 60, no. 2 (2020): 48–56. http://dx.doi.org/10.5604/01.3001.0013.7332.

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The article focuses on the representations of Zoroastrianism––an ancient religion originating from Iran that has survived until the present day—in comics. The religion is rarely represented in popular culture, including comics, and the article will reflect on two of the most important examples: Zarathushtra (1974) and Silent Was Zarathustra (2014). The article provides an analysis of the texts and their message and explores how Zoroastriansim is represented in the chosen comics from a comparative perspective, reflecting on the social context of respectively Indian and French production that sh

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9

Ahmadova, T., and T. Rzayeva. "THE POSITION OF THE ZOROASTRIAN RELIGION IN THE HISTORY OF AZERBAIJAN." Sciences of Europe, no. 97 (July 22, 2022): 26–28. https://doi.org/10.5281/zenodo.6884456.

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Different religions and belief systems existed in Azerbaijan during different periods of history. Zoroastrianism (Magianism) occupied an important place among the religions spread on the territory of the ancient Azerbaijani states of Atropatena and Albania. This religion is associated with the name of its founder Zoroaster. Zoroastrianism has become one of the main religions not only in Azerbaijan, but also in Iran, Central Asia, India, and other areas. Zoroastrianism and related religious and philosophical systems undoubtedly had some influence on Judaism and Christianity. The teaching of Zor

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10

KATSUKI, Noriko. "Present Zoroastrianism and Conversion." Bulletin of the Society for Near Eastern Studies in Japan 47, no. 1 (2004): 113–26. http://dx.doi.org/10.5356/jorient.47.113.

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11

Saeed, Imad. "Conflict in Zoroastrianism Religion." Humanities Journal of University of Zakho 4, no. 1 (2016): 69–82. http://dx.doi.org/10.26436/2016.4.1.200.

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12

Asatrian, Garnik S. "ON ZOROASTRIANISM IN DAGESTAN." History, Archeology and Ethnography of the Caucasus 20, no. 3 (2024): 683–96. https://doi.org/10.32653/ch203683-696.

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This article explores possible traces of Zoroastrianism in Dagestan within the context of the pre-Islamic religious landscape of the North Caucasus. It presents methodological principles for identifying Middle Iranian lexemes with potential religious connotations in Dagestani languages, particularly Avar. The relevant data are presented as individual lemmas indicating, directly or indirectly, the spread of the religion of the Magi in Dagestan, apparently in a limited format. The study provides a detailed analysis of each lexeme related to the Middle Iranian period based on linguistic parameter

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13

Hutter, Manfred, Mary Boyce, Frantz Grenet, and Roger Beck. "A History of Zoroastrianism. Vol. 3: Zoroastrianism under Macedonian and Roman Rule." Numen 41, no. 2 (1994): 202. http://dx.doi.org/10.2307/3270263.

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14

Nigosian, S. A. "Zoroastrian Perception of Ascetic Culture." Journal of Asian and African Studies 34, no. 1 (1999): 4–18. http://dx.doi.org/10.1163/156852199x00130.

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This paper is a critical examination of the guiding principle in Zoroastrianism on renunciation and worldly engagement. The religious ideal of an ascetic, hermit, mendicant, mystic, monk, and recluse, typical in other religions, has no counterpart in Zoroastrianism. The reason for this difference, I shall argue, derives primarily from the basic ideals and concepts of virtue and righteousness in Zoroastrianism. In fact, virtue and righteousness is equated with pleasure, enjoyment, upholding the Good Principle, and helping the world in its progress towards perfection - not with self-denial, self

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15

HINTZE, ALMUT. "Monotheism the Zoroastrian Way." Journal of the Royal Asiatic Society of Great Britain & Ireland 24, no. 2 (2013): 225–49. http://dx.doi.org/10.1017/s1356186313000333.

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AbstractThis article examines seemingly monotheistic, polytheistic and dualistic features of Zoroastrianism from the point of view of the Zoroastrian creation myth. Exploring the personality of the principal deity, Ahura Mazdā, the origin of the spiritual and material worlds and the worship of the Yazatas, it is argued that Zoroastrianism has its own particular form of monotheism.

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Hutter, Manfred. "Manichaeism in the Early Sasanian Empire." Numen 40, no. 1 (1993): 2–15. http://dx.doi.org/10.1163/156852793x00022.

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AbstractIt is well-known that Mani knew Christian Gnosticism, Zoroastrianism and also a little of Buddhism and used different items from these religions. As we can see from the Šäbuhragän, the central themes of Mani's teachings at the Sasanian court were the "two principles" and the "three times", but he reworked them and brought them close to Zurwanism, because King Šäbuhr did not favour 'orthodox' Zoroastrianism but 'heretical' Zurwanism. Thus Manichaeism could flourish for thirty years within the Sasanian empire. After Šäbuhr's death the Zoroastrian priest Kirdir gained influence at the cou

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17

Bennouna, Manal. "The Zoroastrian Magi Religion "A Critical Doctrinal Study"." Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies, no. 98 (September 30, 2024): 164–72. https://doi.org/10.54940/si70925243.

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This research to provide an answer to the questions and similarities raised about the Zoroastrian Magian religion, which is whether it is a heavenly religion? Is Zoroaster a prophet? Or a pretender to prophecy? Is Zoroastrianism the Magi or is it different from it? Are the Magi people of the Book? How did Zoroastrianism develop? Do Zoroastrians worship fire or do they just sanctify it? Accordingly, the research consists of an introduction, a preface, four sections, and a conclusion, and its approach is inductive, analytical, critical, in which I mentioned a brief about the Magi and explained t

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18

Fatima, Kulsoom, Umair Mahmood Siddiqui та Ayesha Jadoon. "BELIEF IN ONENESS OF GOD (TAWḤĪD) IN ISLAM AND THE DOCTRINE OF MONOTHEISM IN ZOROASTRIANISM: A COMPARATIVE STUDY IN LIGHT OF INTERFAITH HARMONY AND GLOBAL PEACE". Pakistan Journal of Social Research 04, № 01 (2022): 897–903. http://dx.doi.org/10.52567/pjsr.v4i1.981.

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Religion is a major source of values, which has an immense impact on human behaviour and actions. Humanity has no peace and satisfaction without it. Indeed, human beings desire a peaceful environment by birth. Every divine guidance and rational ideology recognizes and endorses the existence of God Almighty in its own portfolio. Monotheism is the foundation for establishing an ideal global society. The ancient human society’s religion, Zoroastrianism, is a monotheistic religion that originated in the Middle East long after Hinduism. This paper will underline the fundamental principles of monoth

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19

Daryaee, Touraj. "Marriage, Property and Conversion among the Zoroastrians: From Late Sasanian to Islamic Iran." Journal of Persianate Studies 6, no. 1-2 (2013): 91–100. http://dx.doi.org/10.1163/18747167-12341250.

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Abstract This essay discusses the impact of xwēdōdah or consanguine marriages, sanctioned by the Zoroastrian tradition on the population during a time of religious dialogue, and proselytizing in Ērānšahr (600-800 CE). I believe that advocacy for such a type of marriage was intensified in particular periods in Iranian history, namely the third century, when the Manichaeans challenged Zoroastrianism; and more importantly in the 6th century when Christianity became a major threat; and finally in the eighth and the ninth centuries when state support for Zoroastrianism had collapsed and the Muslims

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20

Foltz, Richard. "The “Original” Kurdish Religion? Kurdish Nationalism and the False Conflation of the Yezidi and Zoroastrian Traditions." Journal of Persianate Studies 10, no. 1 (2017): 87–106. http://dx.doi.org/10.1163/18747167-12341309.

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The religion of the Yezidi Kurds, which has often been inaccurately characterized as “devil-worship,” has been claimed by Kurdish nationalists since the 1930s as the “original” religion of the Kurdish people. It has likewise been asserted that the Yezidi faith is a form of Zoroastrianism, the official religion of Iran in pre-Islamic times. These notions have won official support from most Kurdish political organizations and have broadly penetrated Kurdish society. The identification of Yezidism with Zoroastrianism is historically inaccurate, however, and should be seen as a product of modern n

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21

Choksy, Jamsheed Kairshasp. "Purity and pollution in zoroastrianism." Mankind Quarterly 27, no. 2 (1986): 167–91. http://dx.doi.org/10.46469/mq.1986.27.2.3.

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22

Dehghani Farsani, Yoones, та Kianoosh Rezania. "Ibn al-Malāḥimī on Zoroastrianism". Iranian Studies 53, № 5-6 (2020): 703–39. http://dx.doi.org/10.1080/00210862.2020.1713058.

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23

Jany, Janos. "Cruelty against Leniency: The Case of Imperial Zoroastrian Criminal Law." Religions 14, no. 2 (2023): 210. http://dx.doi.org/10.3390/rel14020210.

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The article examines the impact of Zoroastrianism on criminal law and legal theory during the reign of the Sasanian dynasty (224–651 C.E) in late Antique Persia. This was the historic period when Zoroastrianism was also the ideology of the Iranian state, which granted the Zoroastrian church extraordinary power and influence, a unique situation which is termed by the author as ‘imperial Zoroastrianism’. The first part of the paper examines how imperial Zoroastrianism evolved from previous understanding of religion and law. The second part of the paper scrutinises the Zoroastrian understanding o

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24

Ghosh, Robin. "Zoroastrianism - The Religion of the Parsees." International Journal of Science and Research (IJSR) 12, no. 10 (2023): 963–66. http://dx.doi.org/10.21275/sr231011104259.

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25

Wu, Xuzi. "The Barbarian Sky: Chinese Knowledge and Records of Zoroastrianism Prior to the Tang Dynasty." Communications in Humanities Research 28, no. 1 (2024): 72–75. http://dx.doi.org/10.54254/2753-7064/28/20230091.

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As a terminal for the Silk Road, China is one of the largest countries affected by Zoroastrianism, a religion that once flourished across this channel. However, there are vague points on the extent of Chinese knowledge of the faith, especially before the Tang Dynasty when a specific word was invented to describe it. In historical documents, various depictions of a similar religion were shown, from which a connection can be found that links the descriptions with the Zoroastrian deity, Ahura-Mazda. This paper evaluates such evidence and concludes that the Xianbei Northern Wei dynasty, in which Z

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Sadaaf, Alizah. "A Comparative Study of Beliefs in Islam and Zoroastrianism." Tebuireng: Journal of Islamic Studies and Society 3, no. 1 (2022): 53–60. http://dx.doi.org/10.33752/tjiss.v3i1.3703.

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   Zoroastrianism is one of the oldest religions in the world. Islam is a major religion of the world. Both Islam and Zoroastrianism are monotheistic religions. However, both of them are different. Both the religions have different beliefs, set of values, customs, holy book and holy prophet. Even their concept of God is quite far apart. We look around us and some questions pop in our mind. Who created this world, the sky, space, sun, trees, clouds, seas, oceans, and mountains. Who created humans and other living creatures? All these questions lead us to believe that there is

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Stausberg, Michael. "On the State and Prospects of the Study of Zoroastrianism." Numen 55, no. 5 (2008): 561–600. http://dx.doi.org/10.1163/156852708x310536.

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AbstractThe academic study of Zoroastrianism goes back to the seventeenth century. It was a classic topic in the History of Religions as an academic discipline throughout its formative period. Zoroastrianism has become less visible on the field of the History of Religions since the 1970s. This, however, does not mean that there was no progress in Zoroastrian Studies since that time. Quite to the contrary, despite the customary tendency to paint a gloomy picture of the progress of Zoroastrian Studies, scholarship in this field has advanced considerably in recent decades. The present article ske

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Malandra, W. W., and Mary Boyce. "Zoroastrianism: Its Antiquity and Constant Vigour." Journal of the American Oriental Society 114, no. 3 (1994): 498. http://dx.doi.org/10.2307/605114.

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Boyce, Mary. "On the Orthodoxy of Sasanian Zoroastrianism." Bulletin of the School of Oriental and African Studies 59, no. 1 (1996): 11–28. http://dx.doi.org/10.1017/s0041977x00028536.

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It is some time since a book has been published which focuses entirely on Sasanian Zoroastrianism, and one from Professor Shaul Shaked, who has studied the religion at this period for many years, is sure of eager attention. The Sasanian epoch naturally attracts scholars approaching Zoroastrian studies from the Persian or Semitic fields; and the author points moreover to its interest for students of religions more generally, since this was a time when a number of other faiths were jostling for place within Iran, from Judaism, Buddhism and Christianity to the ill-fated but then vigorously expand

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Stepaniants, M. T. (Marietta Tigranovna). "The Encounter of Zoroastrianism with Islam." Philosophy East and West 52, no. 2 (2002): 159–72. http://dx.doi.org/10.1353/pew.2002.0030.

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31

Green, Nile. "The Survival of Zoroastrianism in Yazd." Iran 38 (2000): 115. http://dx.doi.org/10.2307/4300587.

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32

Idrisov, Imalatdin, and Salamat Sulaymanov. "INFLUENCE OF ZOROASTRIANISM ON OTHER RELIGIONS." MODERN SCIENCE AND RESEARCH 3, no. 3 (2024): 300–302. https://doi.org/10.5281/zenodo.10811680.

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33

Кцоева, С. Г. "THE CULT OF FIRE, WATER AND PURITY, OR ELEMENTS OF ZOROASTRISM IN THE ETHNO-RELIGIOUS TRADITION OF THE OSSETIANS." Kavkaz-forum, no. 7(14) (September 21, 2021): 91–104. http://dx.doi.org/10.46698/vnc.2021.14.7.006.

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Статья посвящена одному из самых спорных, а потому наиболее перспективных направлений современного осетиноведения, к которым относится проблема поиска и объяснения следов зороастризма в традиционной религии осетин. В.И. Абаев категорически отрицал даже возможность зороастрийского влияния на религиозную традицию скифов и, как следствие, алан, в силу чего поиски зороастрийских элементов в культуре осетин считал бесперспективными. Тем не менее, результаты исследований более позднего периода вполне дают основание для поиска зороастрийских параллелей в осетинской религиозной практике. Как известно,

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Alshanov, Rakhman. "ZOROASTRIANISM: A SCHISM, TURAN'S SEPARATION FROM TENGRISM." Al-Farabi 82, no. 2 (2023): 28–38. http://dx.doi.org/10.48010/2023.2/1999-5911.03.

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The article is devoted to certain issues of the spread of Tengrism in Central Asia, the problem of religious schism, the separation of Zoroastrianism from the depths of Tengrism. The article focuses on the answers of Zarathushtra to the worldview questions of Bairi Akhun, it is shown that Zarathushtra in search of adherents of the new belief acts as the reformer, later this act was characterized by the prophetic co-religionists, his ten-year activity to promote his radically new ideas is perceived as heretical and schismatic. This led to the first religious war in ancient Turan. The compositio

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Sahner, Christian C. "Zoroastrian law and the spread of Islam in Iranian society (ninth–tenth century)." Bulletin of the School of Oriental and African Studies 84, no. 1 (2021): 67–93. http://dx.doi.org/10.1017/s0041977x21000021.

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AbstractThis article explores three important Zoroastrian legal texts from the ʿAbbasid period, consisting of questions and answers to high-ranking priests. The texts contain a wellspring of information about the social history of Zoroastrianism under Islamic rule, especially the formative encounter between Zoroastrians and Muslims. These include matters such as conversion, apostasy, sexual relations with outsiders, inheritance, commerce, and the economic status of priests. The article argues that the elite clergy responsible for writing these texts used law to refashion the Zoroastrian commun

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Kudryavtsev, A. А. "Derbent in the history of Zoroastrianism in the Caucasus." Гуманитарные и юридические исследования 10, no. 2 (2023): 237–43. http://dx.doi.org/10.37493/2409-1030.2023.2.7.

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Introduction. For many centuries, the Caucasus has acted as a bridge, through which there was an intensive exchange not only of economic achievements, but also of the ideology of the highly developed regions of the Mediterranean, Minor and Central Asia. Materials and Methods. The research was conducted on the basis of interdisciplinary approaches and generally accepted historical methods. For the first time in Russian and foreign historiography, a study was conducted based on the analysis of ancient and medieval Greco-Roman, Armenian, Albanian, Georgian and Derbent authors, materials of Persia

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Yishai Kiel and Prods Oktor Skjærvø. "Apostasy and Repentance in Early Medieval Zoroastrianism." Journal of the American Oriental Society 137, no. 2 (2017): 221. http://dx.doi.org/10.7817/jameroriesoci.137.2.0221.

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Aylarova, S. A., and L. T. Tebieva. "Zoroastrianism: the cult of labor and economic." Vestnik of North-Ossetian State University, no. 2 (2018): 7–11. http://dx.doi.org/10.29025/1994-7720-2018-2-7-11.

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KHLOPIN, I. N. "Zoroastrianism-Location and Time of its Origin." Iranica Antiqua 27 (December 1, 1992): 95–116. http://dx.doi.org/10.2143/ia.27.0.2002124.

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Dick, Samme. "Rekindling the Flame: Zoroastrianism in Iraqi Kurdistan." Kurdish Studies 7, no. 2 (2019): 161–88. http://dx.doi.org/10.33182/ks.v7i2.511.

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This article examines the emergence of Zoroastrianism in the Kurdistan Region of Iraq since 2015 as a new religion inspired by Kurdish nationalism, feminism, ecologism and humanism. The author argues that the emergence of Zoroastrianism at this particular time is due to a combination of the rise of the Islamic State in Iraq and the Levant in 2014, legislative change and the importance some Kurdish nationalists historically attached to Zoroastrianism as the suggested original religion of the Kurds. The article outlines the historical context of Zoroastrianism in Kurdistan, and then explores the

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Gerstenberger, Erhard S. "Zoroastrianism and the Bible: Monotheism by Coincidence?" Religion Compass 5, no. 4 (2011): 104–13. http://dx.doi.org/10.1111/j.1749-8171.2011.00266.x.

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Abdulloev, Shukhratjon Boboismoilovich. "Positive Attitudes To "Dev" In Central Asian People." American Journal of Social Science and Education Innovations 03, no. 01 (2021): 275–79. http://dx.doi.org/10.37547/tajssei/volume03issue01-53.

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Ahmadi, Ghasem, Fatemeh Lajavardi, and Mohammad Reza Adli. "The Reciprocal Relationship Between Muslims and Zoroastrians During the Rashidun Caliphate." Journal of Social-Political Studies of Iran's Culture and History 2, no. 1 (2023): 341–80. https://doi.org/10.61838/kman.jspsich.2.1.14.

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The advent of Islam in Iran intensified certain intellectual and practical tensions among Iranians. In this period, the Zoroastrian religion was influenced by Islam, and reciprocally, it impacted Iranian Islamic forms such as Sufism and the Shia creed in ways that are clearly observable. The shift from Zoroastrianism to Islam meant accepting aspects of beliefs, behaviors, habits, and tastes that distinguished both Arab and Iranian Muslims from others. In this article, we aim to elucidate the religious situation of Zoroastrians in Iran after Islam during the era of the first four caliphs throug

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Mariani, Emanuele Enrico. "Nietzsche und die Worte des Avestā. Lektürespuren parsischer Texte in Also sprach Zarathustra." Nietzsche-Studien 49, no. 1 (2020): 276–91. http://dx.doi.org/10.1515/nietzstu-2020-0012.

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AbstractThe presence of Persian sources in Nietzsche’s Thus Spoke Zarathustra has been a topic of debate for decades. This paper summarizes the main results of a comparative study of Nietzsche and the ancient Persian scripture Avestā. In addition to several secondary sources Nietzsche repeatedly encountered, there is strong evidence that he read Johann Friedrich Kleuker’s German translation of the Avestā texts reconstructed by Abraham Hyacinthe Anquetil-Duperron. Analyzing Nietzsche’s diverse sources of Zoroastrianism as well as his knowledge of this religion, this paper shows that many metaph

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Habashi, Fathi. "Zoroaster and the theory of four elements." Bulletin for the History of Chemistry 25, no. 2 (2000): 109–15. https://doi.org/10.70359/bhc2000v025p109.

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Andrushchenko, I. "Ethics of Zoroastrianism as a factor in the formation of interfaith relations in Ancient Iran." Voprosy kul'turologii (Issues of Cultural Studies), no. 1 (January 1, 2020): 55–59. http://dx.doi.org/10.33920/nik-01-2001-07.

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In the paper are considered moral and ethical principles of Zoroastrianism. The influence of Zoroastrian ethics on the policy of toleration in Ancient Iran, which contributed to the creation of the Empire, is investigated.

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M.A., Karimova. "TRADITIONS AND RITUALS ASSOCIATED WITH ZOROASTRIANISM IN THE MATERIAL CULTURE OF THE UZBEK PEOPLE." International Journal of Advanced Research 9, no. 5 (2021): 1095–99. http://dx.doi.org/10.21474/ijar01/12943.

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The article provides a philosophical analysis of the content and essence of the Zoroastrian religious traditions associated with agriculture. The influence of these elements is emphasized in the Khorezm oasis, the cradle of Zoroastrianism.

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Malandra, W. W., and Jamsheed K. Choksy. "Purity and Pollution in Zoroastrianism: Triumph over Evil." Journal of the American Oriental Society 111, no. 2 (1991): 411. http://dx.doi.org/10.2307/604053.

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Rezania, Kianoosh. "Pious Citizens. Reforming Zoroastrianism in India and Iran." Iranian Studies 49, no. 6 (2016): 1109–12. http://dx.doi.org/10.1080/00210862.2016.1241634.

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Tajadod, Nahal. "A Linguistic Voyage through Manichaeism and Chinese Zoroastrianism." Diogenes 43, no. 171 (1995): 63–72. http://dx.doi.org/10.1177/039219219504317108.

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