Yarsanism and Divine Manifestations

Yarsanism, also known as Ahl-e Haqq or “People of Truth,” is a syncretistic religion that originated in western Iran during the late medieval period. With its roots in Islamic mysticism, Yarsanism incorporates elements of pre-Islamic Iranian religions, including Zoroastrian, and elements from Mithraic, Manichean, Jewish and Nestorian Christian traditions, with Sufism. The faith is primarily practiced in the Kurdish regions of Iran, Iraq, and Syria by a significant but often marginalised community.

The fundamental tenets of Yarsanism revolve around the belief in a single, all-encompassing God, who is the source of all existence. This God is considered too exalted to have direct contact with humans, and therefore, intermediaries called “Haliha” (angels) serve as the link between the divine and human realms. Yarsanis believe that God created the universe through these Haliha, who are responsible for maintaining the natural order.

Yarsanism is based on the commingling unification of the 4 main archangels (Dawud, Mustafa, Muhammad and Ali) into one supreme godhead of Khawandagar (meaning “lord” in Persian). The Angel Baz contains the seven angels and the seven “seals” of the heaven. The godhead is also worshipped through 7 main and 7 secondary divine manifestations, or avatars.

The 7 main avatars are:

1. Khawandagar (the creator) – identified with the Zoroastrian deity Zurvan-akarana
2. Sultan Sahak (the helper) – identified with the 12th century saint Sahak III of Gagik
3. Baba Yahya (the lord of time) – possibly a reference to the 13th century Sufi mystic, Baba Yaqub al-Khorasani
4. Shah Khoshin (the lord of goodness) – possibly a reference to the 3rd century Sassanid King, Ardashir I of Persia
5. Khezr Elias (Elijah) – identified with the Jewish and Christian prophet Elijah
6. Master Nowruz (the lord of force) – possibly identified with the Zoroastrian deity of the sun
7. Dawud (David) – identified with the biblical king David

The 7 secondary avatars are:

1. Baba Na’us
2. Sayyid Ahmed-e Jami
3. Baba Tahir
4. Mirdamad
5. Master Soltan
6. Baba Fazlullah-e Na’imi
7. A’la-Qutb Hamza

Central to Yarsanism is the concept of reincarnation, where souls pass through a cycle of birth, death, and rebirth until they reach ultimate perfection. This belief shapes the Yarsani worldview and is reflected in their social structure, which emphasises moral behaviour, compassion, and respect for all living beings.

Yarsanis consider the prophet Sultan Sahak as the founder and central figure of their faith. Sultan Sahak is believed to have received divine revelation in the 14th century, which he used to guide his followers towards enlightenment. Yarsani literature, including the sacred Book of Songs (Kalam-e Saranjam), preserves the teachings of Sultan Sahak and his successors.

The Yarsani community has historically been persecuted and marginalised due to its syncretistic nature, which combines elements of different religions. The Iranian government, in particular, has a history of suppressing Yarsani practices and beliefs. However, the Yarsani community remains vibrant and resilient, maintaining its unique religious traditions and way of life.

Yarsanism is not just a religion but also a social and cultural identity that binds its adherents together. The community has developed its own distinct customs, rituals, and celebrations that are not shared with other religious groups. For example, Yarsanis observe seven annual festivals, each with its specific significance and purpose, but their most important celebration is the “Yalda,” the winter solstice, coinciding with the longest night of the year.

The core of Yarsani ethics is based on the principles of compassion, empathy, and honesty. This is expressed beautifully in their golden rule, “Neki bash, Neki kard, Neki bekheir,” meaning “Do good, receive good, send good.” Adherents believe that one’s actions in this life determine their destiny in the next, thus emphasising the significance of moral conduct and spiritual growth.

The faith of Yarsanism is a testament to the human capacity for synthesising diverse spiritual traditions into a unique and cohesive worldview. Despite facing numerous challenges and being a minority in a predominantly Muslim region, Yarsanis continue to preserve and nurture their faith, passing it on to future generations. Through enriching cultural practices, moral principles, and a profound spiritual connection to the divine, the Yarsani community maintains its integrity and unity, sustaining the faith of Yarsanism for centuries to come.