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Yazdânism is a neologism (derived from Kurdish yazdān "worthy of worship") introduced by Mehrdad Izady in 1992 to denote a group of native Kurdish monotheistic religions: Yazidi, Yâresân, and Chinarism/Ishikism (Ishik Alevism).[1]

Izady claims that the Yazdâni faiths were the primary religion of the inhabitants of the Zagros Mountains, including Kurds, until their progressive Islamization in the 10th century.[citation needed] The three traditions subsumed under the term Yazdânism are primarily practiced in relatively isolated communities, from Khurasan to Anatolia and southern Iran.

Mehrdad Izady however fails to support his claims with any sources. But one of the few existing sources, that do mention the Yazdânis, is the Dabestân-e Madâheb, which was written between 1645 and 1658. According to this source, the Yazdânians who were also called Sipâsîâns, were primarily Persians as they are mentioned in the section regarding the "Parsian". The anonymous author of the source gives an account of their beliefs, which clearly proves, that Yazdânism did neither have any geographical, ethnical nor doctrinal similarities with the Alevis, Ahl-e Haqq and the Yazidis. [2] And the fact that these Yazdânians existed at the same time as the Alevis, Ahl-e Haqq and the Yazidis, makes Izady's theory impossible.

Principal beliefs[edit]

Yazdânism believes in the cyclic nature of the world with reincarnation of deity and people being a common feature, traversing incarnation of the soul of a man into human form or an animal or even a plant. There are seven cycles to the life of this universe. Six of these have already happened, while the seventh one is to yet unfold. In each cycle, there is a set of six reincarnated persons (one female, five male) who will herald the new cycle and preside over it (the seventh one in the set being the ever-lasting, the ever-present Almighty). The reincarnation of the deity could be in one of the three forms: a "reflection incarnation", a "guest incarnation", or the highest form, an "embodiment incarnation". Jesus, Ali and the three leaders of the three primary branches of Yazdânism are all embodiment incarnations, meaning Godhead actually born in a human body, not different from the Christian belief in the divine birth of Jesus as "God the Son."[3]

The principal feature of the Yazdani faiths is the belief in seven benevolent divine beings that defend the world from an equal number of malign entities. While this concept exist in its purest form in Yârsânism and Yazidism, it evolves into "seven saints"/spiritual persons, which are called "Yedi Ulu Ozan" in Chinarism (Ishik Alevism).[1] Another important feature of the religions is a doctrine of reincarnation. The belief in reincarnation has been documented among the Nusayri (Shamsi Alawites) as well.[1]

Yazidi men.

Yazdânis do not maintain any of the requisite five pillars of Islam; nor do they have mosques or frequent them. The Quran to them is as respectable as is the Bible, and yet each denomination of this religion has its own scriptures that the adherents hold in a higher esteem than any one of the former or others.[4]

Ahl-e Haqq[edit]

Main articles: Sultan Sahak and Yâresân

From the Ahl-e Haqq 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. Among other important pillars of their belief system are that the Divine Essence has successive manifestations in human form (mazhariyyat, derived from zahir) and the belief in transmigration of the soul (or dunaduni in Kurdish). The Ahl-e Haqq do not observe Muslim rites and rituals.[5]

The term haqq (as in Ahl-e Haqq) is often misrepresented and misinterpreted as the Arabic term for "Truth". Instead, its true meaning is clearly explained by the contemporary Avatar of the Spirit in the Ahl-e Haqq/Yâresân branch of the religion - Nur Ali Elahi (died 1975) - as being "distinct from the Arabic term and in fact, should be written as "Hâq" ("Hâq-i wâqi'") instead of "Haqq" and should be understood to be different in meaning, connotation and essence."[6]

Goran Kurds[edit]

Main articles: Goran Kurds and Kurdish people

There are also large communities of people of Ahl-e Haqq in some regions of Iranian Azerbaijan. The town of Ilkhichi (İlxıçı), which is located 87 km south west of Tabriz is almost entirely populated by Yâresânis.[citation needed] For political reasons, one of which was to create a distinct identity for these communities, they have not been called Goran Kurds since the early 20th century.[citation needed] They are called under the various names, such as Ali-Ilahis and Ahl-e Haqq. Groups with similar beliefs also exist in Iranian Kurdistan. Interestingly, both the Dersim (Zazaki / Zaza) people and the Gorani, who are both considered to belong to the Hawramani branch of the North West Iranian languages, adhere to a form of "Kurdish Alawi faith" which resembles the religions of the Druze or Yazidi.[citation needed]


Main articles: Sheikh Adi ibn Musafir and Yazidis

Yazidis, who have much in common with the followers of Ahl-e Haqq (in western Iran[citation needed]), state that the world created by God was at first a pearl. It remained in this very small and enclosed state for some time (often a magic number such as forty or forty thousand years) before being remade in its current state. During this period the Heptad were called into existence, God made a covenant with them and entrusted the world to them. Besides Tawûsê Melek, members of the Heptad (the Seven), who were called into existence by God at the beginning of all things, include Sheikh ‘Adī ibn Musāfir al-Umawī (Şêx Adî), his companion Şêx Hasan and a group known as the Four Mysteries: Shamsadin, Fakhradin, Sajadin and Naserdin.


The adherents of Chinarism/Ishikism (Ishik Alevism), Yârsânism and Yazidism are estimated to constitute about one-third of the Kurds.[citation needed] The main body of the followers of Chinarism/Ishikism, however, are the Anatolian Turkmens and Turks, while in Syria, Lebanon and Israel, they are Arabs. In Iran, the followers of the Yârsân can be as often the Azeris, Persians, and Mazandaranis as Kurds.[citation needed]

The adherents of these faiths were referred to as the Sabians of Harran (of Carrhae) in Maimonides Guide for the Perplexed.[citation needed] The Sabians are also mentioned in the Qur'an and in Bahá'í writings.

The distribution of these three beliefs follows geographic boundaries:

Mutual exchange and contacts between these branches are infrequent.[citation needed]


Izady proposes the term as denoting a belief system which "predates Islam by millennia" which is in its character "Aryan" rather than "Semitic".[7]

Many Kurds insist that they are in fact Muslim[citation needed], in spite of being classified as "Yazdanist" by Izady.[8] But Izady, of course, does not suggest that the 'Muslim' Kurds are Yazdanis, rather that Yazdani Kurds are not Muslim, and would identify themselves as such only to avoid harm and discrimination. (Izady 1992, 172, passim)

The concept of Yazdanism is thus a product of Kurdish ethnic nationalism[citation needed] rather than a religious self-designation, and the validity of the term is not recognized by other authors[citation needed]. Ziba Mir-Hosseini, evaluating Izady's work, states:

The most notable case is that of Izady (1992) who, in his eagerness to distance the Ahl-e Haqq from Islam and to give it a purely Kurdish pedigree, asserts their independence from Islam. He fails, however, to produce any evidence at all in support of his theory, and some of his assertions can only be called preposterous.

The view on non-Islamic identity of the Yazdanis is shared by Mohammad Mokri, the well-known Kurdish folklorist and historian, who states this religion to be "less Islamic than Baha'ism", which had been emerged from Bábism as "a new non-Islamic religion".[9]

See also[edit]


  1. ^ a b c Izady, Mehrdad R. (1992), The Kurds : a concise handbook, Washington & London: Taylor & Francis, pp. 170 passim, ISBN 0-8448-1727-9 
  2. ^ Azar Kayvan (1645–1658). "Dabestan-e Madaheb, section 1-2". 
  3. ^ Elahi, Nurali (1975), Buhan-i Haq (in Persian), Teheran, pp. anecdote 487 
  4. ^ Elahi, Nurali (1975), Buhan-i Haq (in Persian), Teheran, pp. anecdote 1143 
  5. ^ Z. Mir-Hosseini, Inner Truth and Outer History: The Two Worlds of the Ahl-e Haqq of Kurdistan, International Journal of Middle East Studies, Vol.26, 1994, p.267-268
  6. ^ Elahi, Nurali (1975), Buhan-i Haq (in Persian), Teheran, pp. anecdote 1098 
  7. ^ "a belief system of great antiquity that is fundamentally a non-Semitic religion, with an Aryan superstructure overlaying a religious foundation indigenous to the Zagros. To identify the Cult or any of its denominations as Islamic is simply a mistake born of a lack of knowledge of the religion, which pre-dates Islam by millennia." Izady, Mehrdad R. (1992), The Kurds : a concise handbook, Washington: Taylor & Francis, pp. 172 passim, ISBN 0-8448-1727-9 
  8. ^ See for example, Mir-Hosseini, Ziba (1992), "Kurdish costume", in Kreyenbroek, Philip G.; Allison, Christine, Kurdish culture and identity, London: Zed Books, ISBN 1-85649-330-X 
  9. ^ "A belief system of great antiquity that is fundamentally a non-Semitic religion, with an Aryan superstructure overlaying a religious foundation indigenous to the Zagros. To identify the Cult or any of its denominations as Islamic is simply a mistake born of a lack of knowledge of the religion, which pre-dates Islam by millennia." Mukri, Muhammad. (1966), L'Esotrérism kurde (2nd (20020 ed.), Paris, p. 92 
  • Kjeilen, Tore (2007), "Yazdanism", Encyclopaedia of the Orient, lexicorient.com