Halgurd
05-14-2015, 07:45 PM
The Ahl-e Haqq follow the mystical teachings of Sultan Sahak. From the Ahl-e Haqq point of view, the universe is composed of two distinct yet interrelated worlds: the internal (Bātinī) and the external (zāhirī), 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) and the belief in transmigration of the soul (dunaduni in Kurdish). For these reasons, the members of Ahl-e Haqq faith cannot be considered as part of the religion of Islam. The Yarsani faith has no common belief with Islam other than the ghulat Shia Islamic assertion of the divinity or godhead/godhood of Ali, although it can be identified as Kurdish esoterism which emerged under the intense influence of Bātinī-Sufism during the last two centuries. There are however, some followers of the Ahl-e Haqq who believe that they are an Islamic group and that all other doctrines contradicting the Quran occurred centuries later by other influences. They believe that some followers today who claim they aren't Muslim lack knowledge, since the Ahl-e Haqq belief sees Ali as a perfect example to follow.[13] The same problem and differences in opinion can be seen in the belief of the Alevis.
Some people believe that the Ahl-e Haqq was originally a Sufi order within Shia Islam. The name, popularity and influence of Haji Bektash Veli is well known among the Ahl-i Haqq.
According to Ahl-i Haqq legend[14] after Sultan Sahak, the last great Divine Manifestation, 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.[15]
The Yarsani faith's unique features include millenarism, nativism, egalitarianism, metempsychosis, angelology, divine manifestation and dualism. Many of these features are found in Yazidism, another Kurdish faith.
The Yarsani are emanationists and incarnationists, believing that the Divine Essence has successive incarnations in human form known as mazhariyyats (similar to the Hindu avatars). They believe God manifests one primary and seven secondary manifestations in each of the seven epochs of the world. The mazhariyyats of the First Epoch closely matched by name the archangels of the Semitic religions; the mazhariyyats of the Second Epoch, which begins with Ali as the primary avatar, also includes all Muslim figures except for one, Nusayr - either referring to the "Nazarene" (i.e. Jesus), or Nârsh, the minor avatar who later came to be known as Theophobus. (See Nazarene (sect), Mandaeism)
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.[17] Although some mistake this as an incarnation of the Virgin Mary and of the mother of Ali, it echoes Mithraic and Zoroastrian beliefs, of the birth of the Saoshyant, the savior of Zoroastrianism born of a virgin, impregnated by the seed of Zoroaster or Zarathushtra in Lake Hamun in Sistan. Mithra was also believed to be both Savior and son of God, born out of a rock - wearing only a phrygian cap.
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.
Pir Dawud (David) Notice slang called Daoo(Diva/Dawa?), the incarnation of the archangel Michael;
Pir Benjamin,or Benyam considered the incarnation of the archangel Gabriel;
Pir Mustafā', the incarnation of archangel Azrael;
Pir Musi, incarnation of the Recording angel;
Shah Ebrahim; embodies of Anahita
Baba Yadegar;
Khatun-e Razbar.
https://www.youtube.com/watch?v=gKaLeohNPk8
Some people believe that the Ahl-e Haqq was originally a Sufi order within Shia Islam. The name, popularity and influence of Haji Bektash Veli is well known among the Ahl-i Haqq.
According to Ahl-i Haqq legend[14] after Sultan Sahak, the last great Divine Manifestation, 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.[15]
The Yarsani faith's unique features include millenarism, nativism, egalitarianism, metempsychosis, angelology, divine manifestation and dualism. Many of these features are found in Yazidism, another Kurdish faith.
The Yarsani are emanationists and incarnationists, believing that the Divine Essence has successive incarnations in human form known as mazhariyyats (similar to the Hindu avatars). They believe God manifests one primary and seven secondary manifestations in each of the seven epochs of the world. The mazhariyyats of the First Epoch closely matched by name the archangels of the Semitic religions; the mazhariyyats of the Second Epoch, which begins with Ali as the primary avatar, also includes all Muslim figures except for one, Nusayr - either referring to the "Nazarene" (i.e. Jesus), or Nârsh, the minor avatar who later came to be known as Theophobus. (See Nazarene (sect), Mandaeism)
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.[17] Although some mistake this as an incarnation of the Virgin Mary and of the mother of Ali, it echoes Mithraic and Zoroastrian beliefs, of the birth of the Saoshyant, the savior of Zoroastrianism born of a virgin, impregnated by the seed of Zoroaster or Zarathushtra in Lake Hamun in Sistan. Mithra was also believed to be both Savior and son of God, born out of a rock - wearing only a phrygian cap.
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.
Pir Dawud (David) Notice slang called Daoo(Diva/Dawa?), the incarnation of the archangel Michael;
Pir Benjamin,or Benyam considered the incarnation of the archangel Gabriel;
Pir Mustafā', the incarnation of archangel Azrael;
Pir Musi, incarnation of the Recording angel;
Shah Ebrahim; embodies of Anahita
Baba Yadegar;
Khatun-e Razbar.
https://www.youtube.com/watch?v=gKaLeohNPk8