| YARSANISM The Yarsan, Ahle Haqq or Kaka'i (Kurdish: Yarsan, Persian: "People of Truth"), is a syncretic religion founded by Sultan Sahak in the late 14th century in western Iran. The total number of Yarsanis is estimated at around 2,000,000 or 3,000,000. They are primarily found in western Iran and eastern Iraq and are mostly ethnic Goran Kurds, though there are also smaller groups of Turk, Persian, Luri, Azerbaijani and Arab adherents. Some Yarsanis in Iraq are called Kaka'i. Yarsanis say that some people call them disparagingly as "Ali-o-allahi" or "worshipers of Ali" which labels Yarsanis deny. Many Yarsanis hide their religion due to pressure of Iran's Islamic system, and there are no exact statistics of their population.
The Yarsanis have a distinct religious literature primarily written in the Gorani language. However, few modern Yarsani can read or write Gorani (a Northwestern Iranian language belonging to the branch Zaza-Gorani) as their mother tongues are Southern Kurdish and Sorani, which belong to the other two branches of the Kurdish languages. The speakers of Sarli living near Eski Kalak are adherents. Their central religious book is called the Kalâm-e Saranjâm, written in the 15th century based on the teachings of Sultan Sahak.
The Yarsani believe the Sun and fire are holy things and follow the principles of equalization, purity, righteousness, and oneness, which leads some researchers to find Mithraic roots in this religion.
Yarsanism is barely mentioned in historical religious books as its doctrine and rituals are largely secret. The followers of Yarsanism perform their rituals and ceremonies in secret, but this has not relieved the harassment of many of the Yarsani by Islamic or other governments over the centuries. The followers of this religion say that after the Islamic Revolution in Iran, pressure on the Yarsani community has increased and they have been deprived and discriminated against for over 30 years.
One of the signs of Yarsanic males is the mustache, as the Yarsanic holy book Kalâm-e Saranjâm says that every man must have a mustache to take part in Yarsanic religious rites. [citation needed]
Beliefs :
The Tambur is a sacred symbol of Yarsanism and is played during religious ceremonies The Yarsani follow the mystical teachings of Sultan Sahak. From the Yarsani point of view, the universe is composed of two distinct yet interrelated worlds: the internal (Batini) and the external (zahiri), each having its own order and rules. Although humans are only aware of the outer world, their lives are governed according to the rules of the inner world. This aspect of the Yarsani faith can be identified as Kurdish esoterism which emerged under the intense influence of Batini-Sufism during the last two centuries.
Among other important pillars of their belief system are that the Divine Essence has successive manifestations in human form (mazhariyyat) and the belief in transmigration of the soul (dunaduni in Kurdish). Yarasani believe that every man needs to do what is written within their holy book, the Kalâm-e Saranjâm, otherwise they are not part of Yarsan. There is no compulsion or exclusion in Yarsan – anyone who chooses to follow its precepts is welcome.
The Yarsani faith's features include millenarism, Innatism, egalitarianism, metempsychosis, angelology, divine manifestation and dualism. Many of these features are found in Yazidism, and they also have many things in common with Zoroastrians and Christians. Unlike other indigenous Persian faiths, Yarsanism explicitly rejects class, caste and rank, which sets them apart from the Yezidis and Zoroastrians.
Epochs
of Evolution :
1.
First Epoch, or Shari'at, which includes the period from Adam and
Eve until Muhammad, also known as the "Prophet" period.
The primary mazhariyyat of the First Epoch was the Divine Essence known as Khawandagar, who created the world.
The primary mazhariyyat of the Second Epoch was Ali ibn Abi Talib, the fourth Caliph and first imam of Shia Islam. This explains the alternative name for Yarsanis Ali-Allahi, 'Believers in the divinity of Ali'.
The primary mazhariyyat of the Third Epoch was Shah Khoshin.
In the Fourth Epoch, the primary mazhariyyat is held to be Sultan Sahak. It is said that he was given birth by Dayerak Rezbar or Khatun-e Rezbar, a Kurdish virgin, and as in the case of Mary, it was a virginal conception. While sleeping under a pomegranate tree a kernel of fruit fell into her mouth when a bird pecked the fruit directly over her.
Kurdish Yarsani men in Suleimaniyah, Kurdistan Region. The picture on the wall contains religious symbolism of the sacred Kurdish tanbur According to Yarsani legend after Sultan Sahak had completed the revelation of his esoteric teachings (haqiqat) to his first disciples among the Guran he took his leave of them. Disappearing from the Guran country without a trace, he reappeared in Anatolia in the form of Haji Bektash Veli. He taught mystical doctrines and techniques (tariqat) in those lands for almost a hundred years, and then returned to the Guran country. In the perception of his disciples there, he had been away for only an hour.
Haft
Tan or seven persons :
The secondary mazhariyyats of the First Epoch include the archangels Gabriel, Michael, Israfil and Azrael, and a female angelic being.
The mazhariyyats of the Second Epoch include Salman, Qanbar, Mohammed, Nusayr (who is either Jesus Christ or Theophobus) and Bahlool. It also includes Fatimah, the daughter of Mohammed as the incarnation of the female angel.
The mazhariyyats of the Third Epoch include Shah Fazlullah Veli, Baba Sarhang Dudani and Baba Naous.
In the Fourth Epoch, the Haft Tan or 'seven persons' charged by Sultan Sahak with responsibility for the affairs of the inner realm consist of the following :
The "Haft Tan" (The Seven Archangels) are key figures in the Yarsani belief system and their history. The only female among them is Khatun-e Rezbar, the mother of Sultan Sahak.
1.
Pir Benjamin, considered the incarnation of the archangel Gabriel;
and he has the preceptor title to all Yarsanis (Monday)
Holy
texts :
The sayings attributed to Sultan Sahak are written in Gorani Kurdish, the sacred language of the Ahl-e Haqq, which also is known as Hawrami dialects. However, few modern Yarsani can read or write Gorani (a Northwestern Iranian language belonging to the branch Zaza-Gorani) as their mother tongues are Southern Kurdish and Sorani Kurdish, which belong to the other two branches of the Kurdish language family. Some Yarsani literature is written in the Persian language.
Worship
:
The Holy Tomb of Dawoud is one of the sacred shrines of Yarsinism Two important sanctuaries of the Yarsani are the tomb of Baba Yadgar about 40 km away from Sarpol-e Zahab in Kermanshah Province and the tomb of Dawoud at Zarde about three kilometres east of Sarpol-e Zahab. Another important shrine is that of Sultan Suhak in Sheykhan near Perdivar bridge in Kermanshah Province. The tombs of Pir Benjamin and Pir Musi in the town of Kerend in Kermanshah Province, Iran are also important shrines.
Customs
:
The concourse of Yarsanis is called the jam khana. They gather there for Ahl-e Haqq Jam similar to Jem in Alevism and they use tambour for meditation. [citation needed]
Organisation
:
Every Yarsani therefore belongs to one specific khandan, which is led by a spiritual leader called a say-yed, to whom each member must swear obedience. The say-yed is the spiritual leader of the community and is normally present during the ceremonies attended by the followers. Say-yeds are the only ones allowed to have full access to the religious texts of Yarsanism, and have traditionally competed with each other to have the largest number of followers. The position of Say-yed is hereditary, being passed down through the generations from the original founders. As the say-yed are considered spiritual 'parents', it is the tradition for them not to marry their followers.
Demographics
:
In
Iran :
In
Iraq :
In
Turkey :
Relationship with other religious groups :
Rock carving at Dukkan-e Davood A group of native, allegedly Iranian, but archaeologically Mesopotamian, monotheistic religions practiced by Kurds consisting of Yarsani and Êzidî along with Chinarism/Ishikism (Ishik Alevism) are claimed as "Yazdânism" by Mehrdad Izady.
An excerpt from the French Review of the Muslim World describes the difficulty in nomenclature for Yarsanism and related Shi'ite mysticism. The English translation reads :
First of all, we must clear up the confusion resulting from the variety of names given to the sect of "Ahlé-Haqq", which are liable to be misunderstood. Like any religion, the one we are dealing with considers itself to be the only true and orthodox one, and it is natural that its adherents give themselves the name of "People of Truth" (Ahlé-Haqq or Ahlé-Haqîqat). This term lacks precision, as other sects, for example the Horoufis, occasionally apply it to themselves. Still, the name Ahlé-Haqq to refer to the sect of our particular interest has every advantage over appellations such as "Gholat", "Alî-Allâhi", and "Noséïri" that the Muslims and most European travellers use in speaking of them. The first term, which encompasses all of the extremist Shi’ites, is too broad and too vague. The second term, "deifiers of Ali", has the same fault and emphasizes what is only a detail in the religious system under discussion. Finally, the name "Noséïri" belongs to that well-defined Syrian religion, which, despite some resemblances with the doctrines of the Ahlé-Haqq (the worship of Ali, the communion, etc.), appears to present a complex of quite different old beliefs.
Relations
with Islam :
Extremist Sunni Islamic groups such as the Islamic State of Iraq and the Levant and al-Qaeda regard the followers of Yarsanism as unbelievers who have to convert to Islam or die. These militants have prosecuted Yarsanis during the Iraq conflict, possibly prompting some Iraqi Yarsan community leaders to declare in 2013 that their people were actually Muslims to avoid sectarian attacks.
Source :
https://en.wikipedia.org/
Yarsani
Religion – Beliefs and Practices :
Creation
and God :
Sultan Sahak was the son of Khatun-e Razbur, the only female incarnation. While she was sleeping under a pomegranate tree a bird came to eat the fruit. While it was eating, a pomegranate seed fell into Khatun-e’s open mouth. This seed grew into a baby. Thus the Sultan is virgin born. He is the founder of their faith and God’s premier incarnation.
The
Inner and Outer World :
Everyone is aware of and functioning within this world. However, there is also a second “inner” world that is only revealed to the select few. This world can only be understood by the secret teachings of those who have come before and by the seekers only experience. The experiences and ‘visions’ of the chosen ones cannot be explained by those who are outside of the chosen group. They are serr, an impenetrable mystery.
It is because of this belief that many have draw parallels between the Yarsani and Islamic mystical orders like the Sufi, Druze, or Alawite. However, most of the Yarsani are very adamant that they are not associated with Islam at all. They are marked, in many ways, by their defiance of the majority Muslim culture that they live in. Yarsani try very hard to keep themselves separated from their Muslim neighbors. They don’t celebrate any Muslim holidays and often have established their villages in difficult to reach mountain areas. In general, they want nothing to do with the world outside of the Yarsani.
The most startling point of separation is that the Yarsani (like the Yezidi we mentioned before) believe in the transmigration of souls. In their teachings, each soul must migrate 1,001 times in order to become perfect. After it’s 1,001st migration the soul is made one with God. However, one may choose to come back to earth to teach those who have not yet reached perfection. Those who have done this include the six mentioned above, as well as anywhere from 40-200 others who are not remembered by name.
Reform
or Heresy? :
Sacred
Secrets :
If they do exist, there are only a small handful of people within the Yarsani who are allowed to see them. This is the ruling class know as Sayyeds are believed to be direct descendants of Sultan Sahak. The Sayyed do not rule in the sense of being the tribal leaders. Their leadership is not passed from father to son but is a state of spiritual maturity that any man can come to. The Sayyed leads a group of followers that are considered his tribe. These “family relationships” go so far as to forbid marriage between followers and the family of the Sayyed. It would be like marrying your sibling. Each follower pledges to follow his Sayyed as a son to his father, promising to follow his teachings to discover the truth of the other world. These groups are known as khandan.
Within each of these groups there are four basic ranks of people. The first are those who have a preliminary knowledge of the teachings of the Kalam-e Saranjam. This basically covers anyone who is born Yarsani. The second rank belongs to those who are seeking after truth. They are striving to master or fully understand the teachings of the Sultan. Third are those who dedicate themselves not just to the “book learning” but begin to seek out the experiences of mysticism. The fourth and final rank are those who have reached the ultimate truth and are able to lead others along the way.
Equal
Opportunity Spiritualism (for men) :
Godfather
of Nutmeg :
Jam
Sessions :
When a jam is convened and called to order, no one is allowed to leave or even shift from their seated position. They must all remain perfectly still until the session is completed. The exception is the man (and his helpers) whose job is to distribute the food among the followers. Each one is brought an equal portion before what is left is distributed to those outside the jam (generally women and young children). A prayer is said and they all eat. Once the eating is finished and the remnants of the meal cleared away, a pot of clean water is brought in. Each participant drinks from the pot. The water is supposed to have healing powers straight from heaven. Then another prayer is recited and the meeting breaks up.
While the food is being divided up and passed around, holy songs are sung to the accompaniment of the lute. All sing and play in complete synchronization. It can be a very compelling scene. (Watch this video to see what I mean). Many are brought into a state of ecstasy by the divine words. At the very least it produces a feeling of unity and equality among the group.
Sacrifices
:
The second sacrifice, qorbani, is given to fulfill a vow made in a time of distress. Qorbani can be “bloodless” in the form of pomegranate, fish, nutmeg, ceremonial bread, or grains roasted with sugar. Or it can be a blood sacrifice in the form of an unblemished male chicken, ox or goat that is less than a year old.
The third sacrifice is called khedemat and is only made on special occasions. It consists of three kilos of rice prepared with ghee and a blood sacrifice. Both of these sacrifices (qorbani and khedemat) must be given with a sufficient amount of bread. The bread is usually made by women while everything else must be prepared by the men. All food designated as a sacrifice is considered sealed until the Sayyed prays over it during the jam. Only then can it be eaten.
Pilgrimage
and Fasting :
When the brothers discovered this the Sultan Sahak had already been given the divine blessing from Benjamin, David, and Musi. These four were now hiding from the brothers in a cave. The brother brought all of their tribe against the four and kept them trapped. Then David took some dust and blew it out upon the gathered army. For three days a dark storm covered the land and the army began to fight and kill each other. During this time the imprisoned four fasted and held a jam. On the third day Sultan Sahak, Benjamin, David, and Musi emerged victorious they broke their fast with chicken and rice prepared by an old woman. The day after the fast was broken is also considered a holiday.
Isolationism
Hasn’t Protected the Yarsani :
The Yarsani and a secretive and likely dwindling group. They are scattered by persecution and wiped out by genocide. Their fierce fighting spirit and desire to be left alone by the outside world can only protect them for so long. They, along with the Yezidi, have felt the effects of ISIS, though the number of their losses is even more difficult to track. Some have chosen to be absorbed into Muslim society while still practicing their religion privately. Many others have died for their faith. This is truly, a rapidly disappearing group of people.
Source :
https://servantgroup.org/ |
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