Undoubtedly a unified Order encompasses all the hierarchy of being. An ontological Order that has reached the deepest layers of theological, anthropological, and anthropological dimensions. The great set of being in a continuous and directional motion depicts the Cosmic Order in all its material and transcendental dimensions. Man is also the most important being in the field of existence that this cosmic order is manifested in human levels and appears as a moral, worshipful order. Man experiences this current order in individual and social morality in the form of human and divine interactions. In Avestan and Zoroastrian texts, this concept is referred to as Ashe. In this paper, the authors examine the moral and devotional order in the Zoroastrian tradition by quoting religious sacred texts, and through this, they presented a relatively practical analysis of the concept of Ashe. In the ontological realm, ASHA is not only a creature of Ahuramazda, in other words, is the manifestation of the wisdom of Ahuramazda, has collaborated with him and mediated the creation of Mazda. The full realization of ASHA in the individual dimension of human life is evident in the form of a perfect human being, and the full realization of ASHA in the social dimension of human life attains the Ideal City. On the other hand, it can be said that ASHA encompasses both the material and the immaterial aspects of life. And to the direct and indirect influence of the various moral and devotional layers of human life. Thus, the life, durability and consistency of Zoroastrianism may lie in the great sense of adherence to and adherence to.

Old civilizations are often characterized by the belief in some sacred cosmic order, which compelled people to adapt their material and spiritual lives to constant eternal principles and laws of a sacred cosmic order. By ‘cosmic order’ we mean an impersonal global order in virtue of which all affairs of the world are organized, including both moral and natural orders. The concern for coming to grip with this order, to understand its nature and its performance, is presented in terms of mythological, religious, and practical explanations. Holy scriptures have sought to respond to this human concern, including Avesta, the script of Zoroastrians, and a papyrus written in hieroglyph characters in Egypt. The doctrine of cosmic order has been a center of attention in ancient eastern cultures. In the Avestan language, such a cosmic order has been called ASHA. In Hindu Vedas, the term appears as ṛta, and in ancient Persian epigraphy, it appears as ṛta in proper names (such as “Ṛtaxshaҫa” or Ardashir). In the present study, the significance of cosmic order or ASHA comes from characteristics such as justice, moderation, fairness, honesty, and individual rights. It is originally an Ahuric eternal law, encompassing the entire cosmos and morality. ASHA literally means “ideal truth” and is indeed the “law of Yazata”. Moreover, ASHA has the obligation to manifest this law to maintain justice in the society. Originally, ASHA is an eternal cosmic law, which encompasses both cosmos and the individual and social ethics of humans. The term ASHA frequently appears both in Gathas and in later Avesta, which is indicative of the significance of this notion in Zoroastrian thoughts. It might be said that the Zoroastrian notion of ASHA is not only the apparent order but also a realization of the eternal cosmic order, in light of which the creation has taken place. ASHA might be seen as a manifestation of reason and an eternal project of Ahura Mazda for the creation of the world, in which the maintenance of the world is also made possible by ASHA. Moreover, the survival of human beings and other entities in the world is also secured by ASHA. The term ASHA-vahishta (the best truth) also appears in Gathas. In Zoroastrianism, ASHA-vahishta was believed to be the second Amesha Spenta after Vohu-manah. In Zoroaster’s psalms, it is explicitly said that Mazda was the Father, which suggests the existential nature of ASHA. Since Ahura Mazda was the root or origin of the “truth” and identical with the “absolute truth”, ASHA might also be construed as the “truth that appeared in the world”. In this respect, if Vohu-manah is seen as a manifestation of divine reason in the world of appearances and souls, ASHA should count as a manifestation of divine order in the universe. In the ancient Egyptian culture, the order was very precious and sacred, such that all members of the society were responsible for the creation and maintenance of order, and order appeared in all subsidiary forms. In the ancient Egyptian civilization, this fundamental global and constant element was called Maʽat, which was of such a high ranking that it presented all physical and spiritual entities. Maʽat was first mentioned in stories of peasants since it enabled villagers to attain justice in their respective circumstances. In Egyptian beliefs, there was a close tie between cosmic events, which revealed the nature of divine life, and the notion of Maʽat. Indeed, the latter was a system that was created by the God of the Sun (Ra) as the creator of the world at the beginning of time and forever. Maʽat was expressive of the truth, honesty, and justice. It was portrayed as a lady whose head was covered by ostrich feathers. It was an inseparable part of Ra and Osiris. Maʽat was a goddess who secured Heaven for Egyptians. In ancient Egyptian mythology, Maʽat was believed to have two dimensions: terrestrial and divine. In the former, Maʽat was a symbol of the global and terrestrial norm-an equilibrium dominating the entire world, a justice that enables honesty, and an order that serves as a criterion for assessment of people’s deeds. In the latter, Maʽat is simultaneously the mother, the daughter, and the wife of Ra. Moreover, it is the spiritual sister of the Pharaoh. It is responsible for maintaining the balance in the cosmos, and it is by its virtue that the world is administered with harmony and coherence. According to ancient Egyptian beliefs, the souls of the dead were judged in a great hall belonging to Maʽat. In that hall, gods took out the dead’s heart and put it on a scale pan, behind which the Goddess Maʽat stood. On the other scale pan, there was a feather as a symbol of honesty and justice, that is, a symbol of Maʽat. If the dead’s heart was lighter than the feather, this meant that the dead person had done good deeds in his or her life, and thus, he or she deserved to go to Osiris, but if its heart was heavier than the feather, it meant that the dead person had committed indecent acts in the world of the living beings, and hence, he or she deserved to be punished and destroyed. By and large, the notions or functions of ASHA and Maʽat might be said to share the following characteristics: (1) both meant cosmic order, truth, and justice, and were opposed to symbols of disorder, chaos, and falsehoods, (2) both were constant and stable forces in the world and had high rankings in the hierarchy of deities, (3) given the notion of law and order, they both had roles to play in ideal governments or monarchies, and (4) compliance with ASHA and Maʽat could lead to salvation at the final judgment or the day of resurrection. Overall, one of the most fundamental shared notions between Mazdaean and ancient Egyptian beliefs was that of ASHA and Maʽat. Their wide-ranging meanings notwithstanding, the two notions point to the existence of cosmic order in the whole being. Furthermore, the belief in ASHA or Maʽat was first and foremost a belief in there being an eternal order in the being or cosmos, which serves as the exemplar of human life. ASHA and Maʽat have pervasive individual and social dimensions, acting upon which seemingly counted as an essence of the entire cosmic order in both Zoroastrian and ancient Egyptian beliefs.

ASHA, meaning order and honesty as apposed to anarchy and hypocrisy is the most significant principle of the Anciant Persian religion. There are some events and tales they are coloured by the ASHA principle. The manifestation of ASHA in such cases is the result of a certain religious experience known as the exegetic experience. The exegetic experience is in fact a religious interpretation and every interpretation presupposes some prior knowledge and principle according to which the interpreter relates together various events and phenomena. This article introduces some cases in which the presupposition of the exegetic experience is the principle of ASHA the argument is that the manifestation of ASHA as exegetic experiences has been the case mostly in the realm of political power and in the criticism and restraint of power Although it has been influential in the realm of individual relation and the natural order of things, thus providing social order and provoking civil progress.

Understanding of Zoroastrian messianism and sotarology, especially in the Gathas of Zoroaster, keep still Avesta experts occupied. The current view is that although the idea of apocalyptic saviour is something made up in the young Avesta and pahlavi literatures, in the Gathas itself we can find apocalyptic meaning of the »saoshyant«.Hee I like to show that »saoshyant« has in Gathas no apocalyptic or eschatological meaning, though some yasnas of the Gathas may likely refer to the idea of the coming of a person like Zoroaster in the future. Likewise, the idea of frASHA-making (= renovation) of the world (or existence) is not equal to eschatology, which has its evidence in the Gathas too. Therefore, as the doctrine of »frASHA«-making turned in young Avesta to eschatology and frashkard, also the early meaning of saoshyant, namely the beneficent ASHA-believer (who benefits the world every times), changed to the eschatological saviour.Saoshyants in Gathas are typical Mazda-worshipers, who try together with AhuraMazda to benefit always the world and make it »frASHA«. This beneficence to the world can culminate at the end of the time by the triumph of the Mazda-worshiper over the wicked. Although this doctrine, may overlap eschatology and even the belief in the coming of a feature like Zoroaster, but it is not equal to them.

There are several books in Arabic language on writing styles and instructions as well as the characteristics of writers. The present article is an attempt to introduce and critically and comparatively study the books written from the early Omayyad era up to the ninth century Hegira, i.e. when Sobh al-ASHA fi Sana’at al-Insha on writing instructions was written. It is a descriptive-critical study. The first chapter briefly introduces the books on writing instructions and their authors. Then their styles are introduced and critically studied. In the second chapter, the biography of QalqASHAndi is reproduced and then, the contents of his book, Sobh al-ASHA, is briefly discussed and his book is compared with other related works. The reason for selecting Sobh al-Ashi is its considerable fame in the field of writing instructions. Moreover, it is one of the most exquisite works of the era of literary decline which is called an encyclopedia of the sciences of its time by experts.

It seems difficult to provide a single definition of "Dharma" (right) which is one of the teachings based on the Vedas. Just like water that cannot cause the movement of fish in the river, Dharma cannot cause the movement of an inactive object, but it can help the movement of moving objects. Dharma is eternal, necessary, formless and motionless and it dominates the entire world. "ASHA" means righteousness, truth and order. On the other hand, "ASHA" means the natural law dominant on the regular movement of the sun, the circulation of the seasons, and the stability of existence. This essay mentions the different meanings of "Dharma" and "ASHA" and are compared with each other in the Hindu and Zoroastrian religious traditions. This research tries to explain the similarities and differences of the two concepts using a qualitative-analytical library method. According to the results, Dharma and ASHA are very close concepts and this can be rooted in the common tradition of India and ancient Iranians before their migration. In addition to their similar meaning, they have almost the same goals which is nothing but happiness and fortune.

As understood from the Avesta, there are two forces in the world: the evil, which is a symbol of chaos and untruthfulness and the good, which is the symbol of order and truthfulness. The supreme being, called Ahura Mazda, meaning "Wise Lord" is all good, and created the world and all good things, including people. He is opposed by Anghra Mainyu, meaning "Destructive Spirit," the embodiment of evil and creator of all evil things. The cosmic battle between good and evil will ultimately lead to the destruction of all evil. The world is thus divided into two camps of evil and good; the two forces never unite. The purpose of this paper is to explore this duality as understood from the Avesta.