al-Naysābūrī (d. 1075) argued that in pre-Islamic times Arabs imitated many Zoroastrian customs relating to menstruation. 4
Later Qur’ānic commentators such as Maḥmūd b. ‘Umar al-Zamakhsharī (1074–1144), Muḥammad b. ‘Umar al-Rāzī (1149–1210), ‘Abd Allāh b. ‘Umar al-Bayḍāwī (d. 1268), ‘Abd Allāh
the encouragement for the practice of xwēdōdah . While Zoroastrian and Iranian scholars have attempted to deny such a practice (Sanjana; Shahbazi), there is ample evidence to the contrary, between the 6th and the 10th CE (West; Frye; Mitterauer; Frandsen). In this paper in memory of Zeev Rubin, I
rituals that are still celebrated today, as well as some hymns to different divinities, among which only a few are still used in ritual Zoroastrian practice. Besides, there are a few texts that appear only in collections of Pahlavi literature, as is the case of the Hādōxt Nask and, finally, some meta
Chorasmia and Zoroastrianism
The question relative to the importance or even exclusivity of the Zoroastrian religion in Chorasmia has raised keen interest among all scholars concerned with the history of this country, whether philologists or archaeologists.
The earliest indisputable