REVOLUTIONARY
SECTS
Zoroastrian
Revolutionary Sects in Post Arab Iran 650-850 CE
The Four Zoroastrian Sects in Post Arab Iran :
Our information about Zoroastrian sects comes from Arabic
writers who were generally biased against anything Zoroastrian.
They do give us information and them make slanderous allegations.
The common allegation against all sects the Muslims opposed was
that the adherents of these sects with sexually promiscuous. The
charge is so frequent, that we are left with the impression that
if the Arabs had not rescued Iran with their bringing of pure Islam,
the entire nation would have gone to hell on account of their licentious
behaviour, evil religious practices and unclean personages.
Arabic
writer Abd-al-Qaher ibn Tahir Baghdadi (c 980-1037) in Farq bayn
al-Farq, p. 354 records that the Magians (Zoroastrians) had four
sects: Zurwaniyya (Zurvanites), Massikhyya (?Mazdakites), Khurramdiniyya
(Khurramites), and Bihafaridhiyya (Behafaridites). From among
these a Muslim is forbidden to take a wife, and he is not allowed
to partake of the flesh of an animal slaughtered by them. A Muslim
cannot collect the head tax (jezya) from them either, because their
doctrine was an innovation that appeared after Islam. Non-payment
of the head tax means that the members of the sects did not even
have minimal human rights. Therefore confiscating their entire wealth
or killing them by a Moslem would not be punished by the Islamic
authorities. It is not clear if Baghdadi meant that all Zoroastrians
were divided into these four sects or that some Zoroastrians were
members of these four sects. Or if the prohibitions he lists were
limited to the Behafaridites and perhaps the Khurramites as these
denominations had come after Islam. Given that Baghdadi was writing
in the early 11th century, conditions for all Zoroastrians had deteriorated
dramatically by then.
The
shame is that while the Zoroastrians were under attack and their
homeland had been overrun by foreign hordes bent on exterminating
their culture, charismatic Zoroastrian leaders chose this time to
start personality based cults. Perhaps we are being too generous
by calling them leaders. These individuals did the Arab's work for
them. But then again, the orthodox Zoroastrian religious hierarchy
also had their share of the blame by being too rigid in their control
of what was considered acceptable Zoroastrian practice. From all
accounts it appears that Zoroastrianism towards the end of the Sassanian
era (240-650 CE) had become ritual focused and the priestly class
had become oppressive towards the general laity.
In
response, various reform or splinter movements arose during the
second-half of the Zoroastrian Sassanian era, and continued to spring
up even after the Arab invasion and occupation of Iran. While the
orthodox priesthood and their royal Sassanian patrons saw some of
these movements as heretical cults, ordinary Zoroastrians may have
seen them as a modern alternative to a religion that was becoming
moribund in their eyes.
After
the Arab invasion, the leaders of the sects and their followers
were eager to have a modern Zoroastrian-based response to the appealing
egalitarian messages of Islam. Some of the cults started to blend
old Zoroastrian ideals with progressive Islamic beliefs, perhaps
even to appease Islamists or deflect their put-downs.
Unfortunately
the response to one extreme is another, or the response to excess
is deficiency. Either way the middle ground suffered and that is
what Zoroastrians needed most at that critical time - and that is
what their leaders, orthodox and reformers alike, failed to provide.
This
is a sad chapter in Zoroastrian history. A sad chapter both literally
and figuratively. And it is with a heavy heart than we write it
for the record. Even today, the chapter continues to be written.
The old adage applies no better anywhere but here. Those who fail
to learn the lessons of history are doomed to repeat its mistakes.
Zoroastrians have as yet learnt nothing from their history.
Bihafarid / Behafarid - Zoroastrian Reformist Prophet? :
Bihafarid / Behafarid lived and preached in the early-700s. He was
killed in 748-49. He was the first recorded post-Arab invasion Zoroastrian
revolutionary reformer and self-styled prophet.
Bihafarid
/ Behafarid, son of Farvardinan, and born in Zuzan (Medieval Zoroastrian
authors report a significant fire temple in Zuzan) or Nishapur in
Khorasan. He claimed to be a prophet and to have received revelation.
He was the founder of a sect based on Zoroastrianism (Abu Khvarizemi
in Mafatih al-olum, p. 38; Biruni, Atar al-baqia, p. 210). In Haft
Keshvar (Editor M. Sotuda, 1974, p. 91), he is called Behzad-e Majus
(Behzad the Magus), the name Behzad perhaps being synonymous with
Bihafarid for the Arabic writers (see also H. Sadighi, Les mouvements
religieux iraniens, 1939 p. 115 n. 4).
Behafarid
began his mission in the township of Siravand in the Khvaf district
of Nishapur in Khorasan or nearby in Zava (present-day Torbat-e
Haydariya). The beginning of Behafarid's movement coincided with
the troubles the Islamic Omayyad governor in Khorasan was having
with Haret bin, the struggle against Joday bin Ali Kermani and the
insurrection of Abu Moslem.
Yusofi
suggests that 'another factor which speeded the progress of Behafarid's
movement was the internal dissension among the Zoroastrian priests.'
A group of priests (mobeds) and religious masters (hirbads) went
and complained to Abu Moslem that Behafarid was destroying Islam
and Zoroastrianism. The result was that Zoroastrians supported Abu
Muslim in crushing Behafarid and his movement - an unfortunate chapter
in Zoroastrian history with Zoroastrian set against Zoroastrian
and doing the Arab's work of destroying the community for them.
Abu
Moslem despatched a lieutenant to apprehend Behafarid. When Behafarid
was captured, he accepted an opportunity to escape death if he affirmed
his faith in Islam. He did, but was publically hanged at the Bab
al-Jame anyway.
Behafarid's
movement survived for a few centuries and either spawned or influenced
other revolutionary movements whose leaders claimed to be prophets.
Many of Behafarid's followers joined Ustadh Sis' movement (see below).
China & Heavenly Garments :
Biruni and Majd Khvafi write that Behafarid spent seven years China
(with Ta'alebi stating that Behafarid went there as a trader). He
returned with 'wondrous' objects among which was a green silk shirt
and a matching robe both of which were so sheer and soft that they
could be folded so as to fit in the palm of the hand. Ta'alebi (Gorar,
p. 34) reports that Behafarid used these garments 'during a resurrection
he staged to support his claim of prophet-hood, telling people that
they were heavenly garments and that he would reveal to them what
he had learned when he was in the next world. After his resurrection,
many people in the area, including Zoroastrians became Behafarid's
followers (Biruni’s account is slightly different).' (Golam-Hosayn
Yusofi in Encyclopaedia Iranica. Yusofi's article is a primary resource.)
Yusofi
adds that 'various accounts indicate that the period of Behafarid's
activity occurred between the revolt of Abu Moslem against the Omayyads
(747 CE) and the date Abu Moslem left Marv for Nishapur (748-49;
Tabari, III, p. 3).'
Bihafarid / Behafarid's Doctrine :
As regards Behafarid doctrine, he accepted Zoroaster as a prophet,
but rejected some of the practices of contemporary Zoroastrians
(Biruni; Majd Khvafi, p. 281; Haft Keshvar, p. 91).
Seven
Kinds of Prayers :
According to Biruni and Gardizi, Ta'alebi, Shahristani), Behafarid's
doctrine include seven kinds of prayers or prayers said at different
times of the day.
These are :
1. Affirmation and worship of the one god;
2. The creation of the heavens and the earth;
3. The creation of animals and their sustenance;
4. Death;
5. Resurrection and the day of judgment;
6. The inhabitants of heaven and hell and their fates; and
7. Extolling the inhabitants of paradise.
Prayers were to be performed facing the sun and kneeling on one
knee.
Further
according to the medieval authors cited by Yusofi at Iranica, Behafarid
also called for :
1. Giving zamzama, the Zoroastrian baj, the practice of so-called
'ritual droning during meals';
2. A ban on eating the flesh of dead animals, those not slaughtered
in the proper manner, or animals not hunted (i.e. a less strict
version of Mazdakism's vegetarianism);
3. Prohibiting the killing of animals before they became old and
weak or reached a specified age;
4. Banning marriage with close relatives;
5. Limiting the marriage portion to 400 dirhams;
6. Letting their hair grow long;
7. Prohibiting the drinking of wine;
8. Not burying corpses;
9. The one-time tithe of one-seventh of one's wealth for bridge
and road repair and caravanserai construction. (Zoroastrians
during Sassanian times, tithed one-third of their wealth (or income?)
to help the needy, repair bridges, dredge rivers, and develop the
land. This is in effect making taxation a religious duty and embedded
in religious doctrine which served the purpose of today's national
constitutions.);
10. Nursing the sick, helping the needy, and other charitable acts.
Yusofi
suggests based on the medieval writings, that perhaps Behafarid
sensed the need for reforming Zoroastrianism faced with the criticisms
levied against it by Moslems, for in his doctrine he removed the
most contentious aspects of Zoroastrianism - next-of-kin marriage.
Some authors have also suggested that Behafarid having a scripture
written in current Persian played a role in attracting the masses
and that perhaps the decrease in the marriage portion and the allocation
of one-seventh of one's wealth to public works caused the poorer
elements of society to gravitate toward him.
The
ascendancy of the practical and social over the spiritual and philosophical
aspects of Behafarid's beliefs indicates that his movement was at
root social in nature. It was also intended to neutralize the allure
of Islam and continue to offer an Iranian-Aryan option to Zoroastrians
who might be attracted to Islam.
Khurramism & Mobed Sunpadh :
There are various theories regarding the origins of the word Khurramdin
or Khurram-dinan. One theory in that Khurramites called themselves
Khorram-Dinan, based on the Persian term meaning 'those of the Joyful
Religion'. Khorram also means happy or cheerful. Din means religion
and dinan means those of a religion. Another theory is that Khurram
is the name of a well-known district in Azarbaijan / Ardabil, the
region where the sect was most prevalent. Yet another theory is
that Khurrama was the name of Mazdak's wife. There are places called
Khurramabad / Khorramabad (Luristan) and Khurramshahr / Khorramshahr
in Khuzestan. Khurramites were alternatively known as Surkh-ja-magan,
the red (surkh) magan or jamagan, after their red dress. However,
this could be the name of an allied group.
Regardless
of the roots of the name, Arabic writers note that the Khurramdins
were Zoroastrians (Magian) and of the Mazdakite school.
Some
ascribe the founding of Khurramism to the mobed Sunpadh (also Sinbad
or Sinbad the Majus / Magus in Arabic). However, the movement had
already existed prior to the assassination of Sunpadh's patron,
Abu Muslim Khorasani at the orders of the Abbasid caliph. Sunpadh
did however, use and strengthen the movement upon the death of Abu
Muslim. Sunpadh, also from Khorasan, was born in a small village
called Ahan near Nishapur and lived in the century following the
Arab Islamic invasion, i.e. he lived in the seventh century CE.
According
to Brill's Encyclopaedia of Islam, al-Masudi (d. 956) stated that
the Khurramiyya in his time were divided into two sects: 1. Kudakiyya
(perhaps after Abu Muslim's grandson or great-grandson via his daughter
Fatima, was known as kudak-e dana, the omniscient boy) and 2. Ludshahiyya
(also known as Kudshahiyya and Kurdshahiyya). These two groups are
mentioned in other sources as constituting the majority of Khurramiyya
in western Iran. Abu Hatim al-Razi (d. 924) states that the groups
that developed out of Abu Muslim's revolutionary movement were known
by different names in different regions. In Isfahan they were known
as Kudakiyya and Khurramiyya; in Rayy and elsewhere in the Jibal
as the Mazdakiyya and Sunbadiyya; in Dinawar and Nihawand as Muhammira,
and in Adarbaijan (Azarbaijan) as Dhakuliyya or Dafuliyya. Abu Dulfa
bin Muhalhil who visited Badhdh in the mid 900s mentions a place
where the Muhammira, known also as Khurramiyya, consecrate their
flags (cf. red flags above) and expect the coming of the Mahdi (and
that would be a reincarnation of Abu Muslim or a descendant).
Khurramism Beliefs :
Abu Taher al-Maqdisi in his Kitab ul-bad wa-al-Tarikh (Book of Creation
and of History) calls the Khurramites "Mazdaeans ... who cover
themselves under the guise of Islam". He bases his observation
on personal acquaintance with members of the sect and his reading
of some of their books.
Al-Maqdisi
mentions several facts. He observes that "the basis of their
doctrine is belief in light and darkness"; more specifically,
"the principle of the universe is Light, of which a part has
been effaced and has turned into Darkness". They "avoid
carefully the shedding of blood, except when they raise the banner
of revolt". [The related principle was that of being vegetarian
and to avoid the shedding of blood except in self defence.]
They
are "extremely concerned with cleanliness and purification,
and with approaching people with kindness and beneficence".
A
few of them "believed in free sex, provided that the women
agreed to it, and also in the freedom of enjoying all pleasures
and of satisfying one's inclinations so long as this does not entail
any harm to others" (sic). This is perhaps why their name is
derived from the Persian word khurram meaning happy and cheerful
(sic!). [On the contrary, it is also known that Mazdak and Babak
and their followers were inclined towards abstinence and asceticism
cf. Bandali Jawji, Interpreting Islam.]
Regarding
the variety of faiths, they believe that "the prophets, despite
the difference of their laws and their religions, do not constitute
but a single spirit". Prophetic revelation never ceases and
the same divine spirit is inhered in all prophets.
Naubakhti
states that they also believe in reincarnation (metempsychosis)
as the only existing kind of afterlife as well as retribution. They
believed in the transmigration of souls from animals to humans to
angels.
They
also believe in the cancellation of all religious prescriptions
and obligations. In their rituals, which are rather simple, they
"seek the greatest sacramental effect from wine and drinks".
They
had no religious laws but had recourse to the wisdom of the religious
leaders. They highly revere Abu Muslim and their 'imams', i.e. religious
leaders.
Khurramism History :
The name of the movement first appears in Islamic historiography
in 736 CE. It was then strengthened by Sunpadh after Abu Muslim's
murder, when Abu Muslim used it as a vehicle for marshalling followers
to his revolt.
Sunpadh
had been a friend and confidant of the Persian general Abu Muslim
Khorasani. Khorasani in turn was the general who commanded the Abbasid
troops in the Abbasid's revolt against the Arab caliphate in 747
CE. Writer Nizam al-Mulk states in his Siyasatnama that prior to
journeying to Baghdad, Abu Muslim had delegated his authority and
coffers in Rayy to Sunpadh. Abu Muslim was eventually murdered by
order of the second Abbasid Caliph, al-Mansur. As an advisor to
Abu Muslim, Sunpadh is sometimes credited as being the mastermind
behind Abu Muslim's leadership in Khorasan and Abu Muslim's part
in the Abbasid revolt. Regardless of Sunpadh's involvement with
the Abbasid-Abu Muslim revolt, he is certainly credited with inciting
a revolt subsequent to Abu Muslim's assassination.
Nizam
al-Mulk (1018-1092 CE) in his Siyasatnama / Siyasat-nama, Book of
Government (1091), writes that after Abu Muslim's assassination,
Sunpadh told his followers, "Abu Muslim has not died, and when
Mansur meant to slay him, he chanted God's great name 'nam-e mahin
Khodai ta'ali', turned into a white dove and flew away. Now he (Abu
Muslim) dwells with Mahdi and Mazdak in a castle of copper (brazen
castle). Soon they will appear and their chief will be Abu Muslim
with Mazdak as his vazir. He (Sunpadh) professed to have received
messengers and letters from Abu Muslim.
"When
the Rafidis heard mention of the Mahdi, and the Mazdakites the name
of Mazdak, a great multitude of Rafidis and Khurram-dins gathered
at Rayy, and Sinbad's (Sunpahd's) affair grew in magnitude and eventually
100,000 people joined him, mounted and on foot. Whenever he was
alone with Zoroastrians he would say, 'According to one of the books
of the Sassanians which I have found, the Arab empire is finished.
I shall not turn back until I have destroyed the Ka'ba, for this
has been wrongly substituted for the sun. We shall make the sun
our qibla as it was in the olden days.' And to the Khurram-dins
he would say, 'Mazdak has become a Shiite and his command is that
you make common cause with the Shia.' By saying the former things
to the Zoroastrians and the latter to the extreme Shia and the Khurram-dins,
he kept all three groups happy."
With
the support of the Zoroastrian ispahbad (governor-prince) of Tabaristan
(Mazandaran and Gorgan), Sunpadh threatened the Abbasid position
in northeast and central Iran.
Al-Mulk
continues: "He (Sunpadh) defeated al-Mansur's (the Islamic
Arab caliph in Baghdad) forces on several occasions and killed some
of his generals; so after seven years al-Mansur appointed Jahwar
'Ijli to fight him. Jahwar summoned the troops of Khuzestan and
Pars, and went to Isfahan, Arabs from Qum and 'Ijlis from Karaj.
The he moved to Rayy and there he fought a fierce battle for three
days with Sinbad (Sunpadh). On the fourth day, Sinbad was slain
in single combat at the hand of Jahwar and all his company were
routed and dispersed to their homes. After Jahwar had killed Sinbad
(754 / 755 CE), he entered Rayy and slaughtered all the Zoroastrians,
plundering their houses and carrying off their women and children
into captivity. Then the Khurram-din religion became mixed with
Zoroastrianism and Shiism, and they held conversations in secret,
and gradually became more organized until they reached the stage
where Muslims and Zoroastrians began to call the sect Khurram-din."
Sunpadh
apparently preached a syncretism melding Shi's Islam, Mazdakism
and Zoroastrianism. However, his stated goal of advancing towards
Hijaz and razing the Kaaba would not make him much of a Muslim unless
this comment is a gratuitous insertion by Al-Mulk.
If
it is correct that Sunpadh was the founder of a Zoroastrian-based
sect, then he took part in Khorasani's suppression of a peasant
rebellion led by a Bihafarid (Behafarid), yet another Zoroastrian-based
self-styled prophet. Apparently, Sunpadh was instrumental in Abu
Muslim receiving Zoroastrian support in crushing the Behafarid movement.
Ishaq / Eshaq Tork :
Like Sunpadh, Ishaq (Eshaq Tork) was another closet-Zoroastrian
who was a close supporter of Abu Muslim who he served as a propagandist
to the Turkish people of Transoxania. Perhaps a Turk himself, he
was nevertheless a Zoroastrian and Khorramdini supporter if not
a Zoroastrian himself (as a high official in an Islamic government,
many Zoroastrians were nominal Muslims). After Abu Muslim's murder,
like Sunpadh, started a revolutionary movement against his previous
employers - the Abassids. He proclaimed that he had been appointed
by Zoroaster to inform others that Abu Moslem had been an apostle
of Zoroaster all along, and that Abu Muslim was not dead but alive
in the mountains of Ray, of where he would return to claim the Iranian
throne (Ebn al-Nadim,ed. Tajaddod, p. 408). Like Ustad Sis, Ishaq
gained support from the Abu Muslim supporters, Zoroastrians and
the Turkish population.
Ishaq
was killed in about 758 CE, but his movement persisted slightly
longer under the leadership of Baraz (d. 759 CE), who seems to have
been a member of Khorasan's aristocracy. The movement was even supported
by the governor of Khurasan, Abd al-Jabbar (d. 759 CE), who decided
to turn against Khorasan's governor turned caliph al-Mahdi (d. 785
CE).
Ustad Sis :
Tabari writes about Ustad Sis (also spelt Ustadh Sis, Ustadhsis
or Ostad Sis), an anti-Arab / anti-Abbasid religious leader who
claimed to be a prophet of God. Ustad / Ostad means master. Ustad
Sis lived during the mid 8th century and was local to eastern Khorasan
where he gained a following amongst the villagers many of whom had
been followers of the executed religious leader Bihafarid. Bihafarid
and his core group had been trapped and killed by the forces of
the Abbasid commander, Abu Muslim. Little is known of Ustadsis'
doctrine, but it is assumed that like Bihafarid and Sunpadh before
him, his doctrine was also based on Zoroastrianism.
Ustad
Sis gathered together a military force of about 300,000 by some
estimates, in the mountainous region of Badghis, today a province
in north-western Afghanistan. According to Abu Taher al-Maqdisi's
Kitab ul-bad wa-al-Tarikh, Ustadsis's forces included disaffected
Ghuzz Turks. From there, in 767 CE he launched attacks and quickly
assumed control of Herat, Sistan and Merv. In capturing Merv, he
defeated the Abbasid army under the command of al-Ajtham / Adjtham,
killing the latter together with a number of al-Ajtham's officers.
On hearing the news, the Arab caliph al-Mansur sent his general
Khazim bin Khuzaima(h) al-Tamimi to Khorasan which was being governed
by al-Mansur's son al-Mahdi from Nishapur. There Khazim took charge
of an army of 20,000 men with which he launched a campaign to defeat
the rebels. Khazim's own forces were joined by forces from Tokharistan
(Balkh / Bactria) loyal to the Arabs. Together, they ultimately
overcame the rebels of Merv. Ustadsis escaped to the mountains but
was hunted down and captured a year later in 768. Ustadsis and his
sons were sent in chains to Baghdad where they were executed. Great
numbers of his supporters were killed by the Arab forces.
Muqanna :
Al-Muqanna (died 779 CE), which in Arabic means 'veiled one' is
a label rather than a name, for the person so named, Hashim ibn
Hakim, hid his face behind a veil. Muqanna was originally an Iranian
fuller, cloth pleater, from Merv.
Muqanna
too launched an insurgency which some regard as a continuation of
Ishaq's movement. Muqanna had participated in the Ishaqi movement
under the leadership of Baraz and Khorasan's governor, Abd al-Jabbar.
Moreover, Muqanna's father is said to have been one of Abu Muslim
followers. It is possible that Muqanna himself participated in Abu
Muslim's Abbasid revolt, according to some, as a commander. However,
unlike Ishaq, Muqanna did not claim or cite any Zoroastrian authority
or affiliation though popular belief thought of him as a Khurramdin
and a Mazdakite given that his doctrine contained Zoroastrian elements
blended with Islamic elements. We are yet to see precisely what
elements are considered Zoroastrian or for that matter Mazdakite.
We can find no evidence that Muqanna was interested in, or influenced
by, Zoroastrianism. While the Abbasids were busy fighting the Ustadhsis,
Muqanna did not support that movement. Rather, he took advantage
of the turmoil to stage his own mission. Muqanna received the support
of Bunyat, the ruler of Bukhara executed in 784 CE for his troubles.
Upon
Abu Muslim's murder, Muqanna declared he was an incarnation of God,
a role, he claimed was passed to him from Abu Muslim, who received
it from Ali who in turn had received it from Muhammad (rather than
Zoroaster).
In
opposition to the Abbasid's black clothing, his followers wore white
clothes earning them the Arabic title, al-Mubayidah. This is a significant
statement. Black is the colour of the banner that the Mahdi will
carry, and was the colour worn by the Abbasids. It is also the colour
that symbolizes darkness and evil in Zoroastrianism, while white
is the colour of goodness.
Assisted
by the Oghuz Turks, Al-Muqanna carried on an armed field insurgency
for about three years robbing caravans, looting mosques, and killing
of Muslims. Then for another two years he based his raids out of
his fortress in Sanam near Kish. He was eventually defeated and
committed suicide in 779 CE.
Al-Muqanna's
movement continued to until the 12th century, practiced by his followers,
the al-Mubayidah, the 'People of White', awaiting his return.
Al-Muqanna
does appear to have captured the attention of Westerners so inclined.
He is immortalized as the hero al-Mokanna in Thomas Moore's narrative
poem Lalla Rookh, the Veiled Prophet of Khorasan: an Oriental Romance
(1817). An Irishman composer, Charles Villiers Stanford (1852-1924),
also composed an opera 'The Veiled Prophet of Khorassan'. The female
Masonic order of Daughters of al-Mokanna reportedly takes its name
from al-Muqanna.
Thomas
Moore's poem inspired Charles and Alonzo Slayback, St. Louis, Missouri
grain brokers, to start in 1878, an annual fair named the VP Fair,
short for the Veiled Prophet Fair To run the fair, they also started
a secret society Veiled Prophet Organization. Each year, one member
of the Veiled Prophet Organization is chosen to serve as the 'Veiled
Prophet of Khorassan.' The first fair had racial overtones seeking
to reassert white business leadership and social hierarchy. The
first prophet was Police Commissioner John G. Priest who had helped
suppress a 1877 strike involving black workers. The fair was renamed
to delete all reference to the 'Veiled Prophet' in 1992.
Gorgan Revolts :
There had been other Khorrami revolts in the region. One of them
was in Gorgan where they fought jointly with the Sorkh-e 'Alaman,
the Red Banner Batenis in 778-79.ds
Source
:
http://www.heritageinstitute.com/
zoroastrianism/sects/index.htm