A short introduction of Yari Religion
Written by:
Anvar Moradi
The following is from a text provided by members of the Yarsan Community who are staying in Shomeli refugee camp, Iraq 1990. The information was provided at request of UNHCR.
- A brief about the Ahle-Hagh religion –A
The Yari is one of the oppressed religion of Iran. The followers of this religion is called Yarsan. Yari religion has been banned by the reactionary Moslem leaders and their supporters for its essential and fundamentals differences with the Islamic religion. Its following have had their basic freedoms denied, they have been unable to publish the book and text of their religion, as well as being prevented from performing their special ceremonies in public. Because of the measure taken by the Iranian government, the religions plight has been largely unknown to the rest of world. The followers of this religion are widely discriminated in Iran and deprived of right for higher education, being employed in the official posts. Many of the followers of Yari religion are executed or forced to leave their home and spread every where as refugees.
In other hand the Yari religion are wrongly considered as a branch of Islam or called with many difference names like Ahle-hagh, alioalahi, sofi and so on.
- History –A
The Yari religion has deep roots in ancient Kurdish essential ceremonies, especially in ZOROASTRIANISM. The Yari followers feel very close to the fundamental principles of ZOROASTER: Good worlds, Good Thoughts, Good Behaviour and Good Deeds. The Yari follow these ideals closely and believe that their practical behaviours must match their intellectual Ideals.
Zoroastrianism religion was destroyed after the defeat of Yazdgerd the third the last Sassanian king (AD 635), in the war with the Moslems. Some of the principles and ceremonies of Zoroastrians have been preserved in the Kurds, semi-nomadic high mountain dwellers, ally separate form the rest of Iraq and transformation teachings generation to generation, or chesty by chesty.
By the beginning of the 14th century Islam had become weaker and the supporters of Zoroastrism recovered their nearly lost religion and added to it. The new religion, the Yari religion was more expanded and contained a set of principles which were suitable with the social and political condition of current period.
The new groups leader was SOLTAN ESHAGH BARZANGI born in 1272 s/o sheikh Isea form Barzanjeh, in Sulaimania province in southern Kurdistan. The followers of Soltan Eshagh according to the events told by the Yari religios texts, found the essence and soul of “God” in sultan Eshagh himself. To achieve this they followed the entrance of the divine soul into humans since the earth began, and found Soltan Eshagh as their leader and their God. This group of followers became the true leadership of Yari. The first even followers were called Haftan (seven bodies) and seven counsellors were called Hafttevaneh.
Sultan Eshagh soon became renowned for his fair and just ideals. Because of his growing popularity, he was opposed by his step-brothers and leaders of Moslem tribes from Sharazor. His enemies forced him to cross the Sirvan River, into Eastern Kurdistan. He continued his religious duty and sent messages with his followers to the difference regions. The enemies continued to suppress the Yari movement. They attacked the Sultan Eshaghs positions in Oramanat region near Paveh and one of the Zoroastrians fire temples.
Sultan Eshagh and his followers were obliged to take refuge in a cave in Perdiver. This region is a rugged, mountainous zone, where attacked by Chi-Check trops a group opposing tribal leaders. Sultan Eshagh and his followers staved off the attacks by using their environment to their advantages. The group of forty, including one woman, Razbar Khatun were besieged in the cave for three days without food, but they continued their resistance and were able to defeat the attack.
After the failure of the tribes the group of Ahle-Hagh consolidated their positions and gradually became active. They became famous in Kurdistan, Iran, and other dissatisfied groups, whose ancestors had become Moslem bye force, joined the movement of Sultan Eshagh.
To further the Yari religion they sent some of their faithful, most well-known and intellectual followers to the different part of Iran. The number of Yari followers estimates between 1, 5 and 3 million today.
- Religious institutions: -A
Sacres, writings
The Yari religion has 40 sacred texts, but because they have never been permitted to be published, they exist only in original handwritten form. All the books are mostly in Hurami Kurdish dialect (Avestaei), with some in Sorany. The books are all accomplished by religious writer, who then reproduce them hand and give them to interested readers.
The followers of Yari religion are charged to learn the religious secrets which are short poems in Kurdish, and not to tell them to anyone except other followers of Yari. They are also charged to keep their moustaches clean, without trimming or shaving so that other followers can recognise them.
- Places of worship – A
The Yari followers have a number of their own shrines in Kurdistan, some of them are the shrines of great leader. The shrine of Sultan Eshagh is the main place of both worship and considers as the house of God. Some of these shrines are also the burial place of Yari followers.
They are also used for religious perception and some ceremonies such as giving sympathy to families of dead, giving sacrifices and distributing the vow. If Yari followers want to gather, they build a Jamkhaneh, a large building for travellers and the poor during their journeys and a place for meeting where important issues can be discussed. The Jamkhaneh are build just by the contribution of Yari followes.
- Priesthood –A
The religion is maintained through a hierarchy of religious persons, Sayed, Kakey, and Khalifah. Each one has a different duty, and if one is unavailable the next will do his duty. The leadership in Yari is inherited and belong to the Haidary family which are survivors of Sultan Eshagh Barzangi. The present leader of the Ahle-Hagh in Eastern Kurdistan is Sayed Nasseradin Haidary.
- Fast and Festivals –B
The followers of Yari are bound to fast for three days in Aban October/November). This is observed because in this month Sultan Eshagh and his followers were besieged. The followers give their spiritual and moral commitment to fasting, and after three days have a spiritual solidarity with the poor and indigent, and can understand their hunger.
Thus on the day, which is called Khawendkar, a rooster and some of rice are blessed. The Yari are bound on this day not have any animosity towards none, and to kiss very sincerely the hands of all men and women old and young, for loyalty, peace and brotherhood.
- Concept of humanity – B
According to Yari religion human are made of four elements of fire, dust, wind and water. Yari religion believes that life is a circle, human does not die but they shift the body. This process takes place such the soul can review its journey in a certain period and getting prepare for new journey. If one had followed those basic principles, so he/she promotes to a new position in self realisation and becoming own God.
Soul transmigration – B
There is no belief in heaven or hell, because the Yari believes that the human not to die, but that his body will change and his soul will enter into another body. If he has performed good deeds in his life, his soul will enter into a good, respectable, healthy, body and be comfortable and free. In the case of and Evil person, his soul will be metempsychoses in the body of another human or creature which will go through a harder life condition. One do not need any guide for reaching the self realisation who can control his or her moral and ideal performances. So one is free to choose own destiny.
- Song of Faith – B
The Yari`s songs called Kelam for the establishment of spiritual growth, to bind together the followers and to keep their moral commitments alive. The different songs are selected from the religious books and are accompanied by music on the Tambur (Sitar). They can be sung in groups or solo. There is a special sang for any certain ceremonial events like death, or praying and so on…
- Prayer –B
There are specific prayers in Kurdish to deal with subjects that need religious attention. Ablution, praying at a grave and other tradition all have prayers which are read quietly in a group. These prayers are preformed by one of the religious official like Sayed, Kaki or Khalifah.
- Proof of idea – C
Because of constant oppression throughout their history, the Yari has and ideology that is not expandable. The followers of all religion are free and can become the followers of Yari, but they have to accept the membership of Yari, by taking part in a ceremony which is called “Jaowz Shekanden”.
The follower which of Yari is completely voluntary, and no-one is asked to convert or leave the religion by force.
- Freedom of choice – C
The Yari religion is completely separated from Islam, and the followers are not bound to do any of Islamic prospects as fasting during Ramadan, prayer, one fifth, tithes, belief in heaven or hell and its prohebitances. Every individual of Yari followers are free to drink, eat or do what they may like just not breaching those four mentioned principles. Yari religion has a set of special boundaries relating to commune order, saints such as dishonour, theft lying, killing or destroying nature and inhumanity are unforgivable in the community.
Written by : Shomeli refugee camp
Anvar Moradi Iraq 1990
INHOLSFORTENGELSE
1 A brief the Ahle-Hagh religion –A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
2 Histories –A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
3 Religious institutions: - A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Sacred, writings –A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
4 Places of worship –A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
5 Priesthood –A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
6 Fast and festivals – B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
7 concept of humanity B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
8. Soul transmigration B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
9 song of Faith B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
10 Prayer B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
11 proof of idea C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
12. Freedom of choice C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
