O F
T H E
D I V I N E
L O V E ”
Pictures commented by
Pierre D HEROUVILLE
version 8. 0
“ W I N E
S U F I
&
D E R V I C H E S
I N
I R A N
THE BENCH The story of the Sufis began supposedly as early as the early Prophet MUHAMMAD ‘s teachings in MEDINA. When he was still in activity, some of his Fellows are reported to have undertaken an ascetic way of life . They were nicknamed « those of the bench » as they used to sit together near the early mosque in Medina ). The group survived the MUHAMMAD’s Death, and most were demonstrating such a devotion for both the Prophet and his relatives in BAGDAD and KUFA in the abbaside era. Mutazili (rationalists) and ashari (traditionnalists) were hardly disputing then for the conception of the quranic Way of Life.
According to FASHAHI, muslim Philosophers were actually faceing the rise of an esoteric conception of the Divine : few traditionnalists, such as SOHRAWARDI, have been influenced by the intuitive aspect of PLATON and argued then for a mystic experience of the islamic Path.
THE EARLY MENDICANTS Under the abasside rule, sufi masters temporarily vanished away of Iraq and serious circles were founded as early as the XIth century in Bukhara, in Khorasan and in the now-alevi eastern Turkey. Until the XIth century , followers were attached with their former Master. They already used to promote his Barakat and Lineage, but formal orders didn t exist. In this Era, Fellows erected the early mausoleum (ziyara) for their passed Masters, presumately as a mimetism for the emami shrines in MECCA, KARBALA and NAJAF. Early sufis deprived themselves of any comfort, just like ascetics : most were wandering mendicants ; much devoted in the contemplative veneration for the major emams ALI and HOSEIN. In Iran, heavy use of hashish was reported among them and the esmaili groups. History speaking, the order of Ahmad YASAVI (Turkestan Transoxiane) can be held as the first major formal order of wanderers. His Preaches for meditation & khalwa (spiritual retreat) were followed then by numerous latter mystic turkish orders (Halveti, Jerrahi…).The philosophers influence decreased in Iran from the XII th century, due to the rise of Mystics and Moghols .
ALBORZ Mts draw the persian corridor for silk traders, invaders and early yasavi wanderers. In this period, Shiites are minor group in Iran, and they suffer the competition with the Ismailians, the Safi, then the sunni invaders. Founders create Schools in their khaneqah (monastries).
THE EARLY IRANIAN WAYS : WANDERERS AND HETERODOX ‘GHULLAT’ Orders were born from the rise of mysticism and the formalism of the rituals. Early ways were not properly Orders, however meditation technics and esoteric theories then abunded in the local religious writings. Under the combination of the kufic heritage and the hinduist influence, basics of the demonstrative Dikr / zekr ( rememberance liturgy based on breathing technics) were refined and became the heart of the collective celebrations. Most Ghullat-type orders were still much performing the rememberance for emam ALI (Djem). "GHULLAT" ORDERS
#
950
1000
1050
Adhamiyya
Basrah
Ibrahim IBN ADHAM 11 00
1150
1200
1250
1300
Adi IBN MUSTAPHA (d.1162)
1350
1400
1450
Adawiyya
Lalish
Yezidi
Lalish, near Mosul
1500
1550
1600
1650
(extincted)
1700
1750
1800
1850
1900
1950
syncretic, "devil worshippers"
Khwajaganiyya
1389
tajikistan
AD
Adawiyya
turned to a syncretic sect: the Yezidism
kurdish Yezidi
Syria, Iran, Turkey, Armenia, Georgia
Zikri
Balochistan, Sindh
Sayid Mohamad JAUNPURI (Jaunpur, Balochistan, 1443-1505)
Abdul Khaliq GHUJDUWANI (d.1120)
2000
(Mahdawiyya)
Khwajaganiyya
tariq- i - khwajaghan ( "the way of the teacher" )
Naqshbandiyya
"the silent dikr"
Mohamad Bahâ Al-Din NAQSHABANDI (died 1389)
ca 1900
??? Kurdistan
SAIT NURSI
Kurdistan
Nurscuiyya Mujjadidiyya
???
??? Kurdistan & Sumatra
Mujjaddidiyya
???
???
Sheikh abd al karim
ca 1920
AL HAQQANI
Suleymaniyya, kordestan
Khalidiyya
Haqqaniyya the Haqqa Bektashiyya
XIII 1166
Anatolia
Turkestan, Khorasan , iran
Anatolia
wanderers
Haji Bektash VELI
imami order, mostly Alevi members
Khwajah Ahmad YASAVI
supposedly imami order
(imami)
Yasaviyya
In LALESH (now Iraq ), members of a ghullat –type order [ the adhawiyya, 12th century] retrieve the leadership and turns to a severe syncretic heresy: Yezidism . The movement still looks much like a sufi order / ziyarat, but the Sheykh is finally proclaimed as a deity. In remote areas of Iran, the mahdist trend of Shia caused similar various heresies on several times (Zekri, Sheykhi, Babi).
As the kordi twelver equivalent of the Alevi, the Ahl e haqq (Kordestan) commemorate the emam ALI in the occasion of a musical performance featuring the sacred Tanbur Lute. They name this unproperly Sama, which confirms their religious influence from the Qewwal of the Yezidi and emami Djem of the anatolian Alevi-Bektashi, according to VAN BRUINESSEN . Both groups perpetuate the quest of ALI for Truth , or “Haqq” in arabic. ( picture : Amir HAYATI , a famous bard, Sahneh, Kordestan, )
“EMAM ALI IS THE GATE TO THE TRUTH” The spiritual aura of Emam ALI a.k.a. HEYDAR, or ASSADOLLAH (“the lion of Allah”) is widespread all over the Muslims. Naturally this peaks among twelvers , Ahl-e-Haqq & Alevi. ALI was notoriously a mighty warrior, a famous key-advisor of Prophet MUHAMAD and a skilled interpreter of the Quran. His understanding of this was supposedly extremely sharp, so that early Sufi, Alevi & Ghullat held him as a major Path to the esoteric understanding of the muhamedian heritage. In his works, he deeply required the personal involvement in Justice, which explains the latter proeminence of the Futuwwa rule among his followers. They worship him so much and he is highly considered in the heretic pantheons ( Ahl-e-Haqq, Yezidi, Alevi ).
MANTLES STILL TRACE PAST SPIRITUAL LINEAGES Traditionnally, embroidered cotton “Taj” (cap) and khirqa (mantle) used to be the symbolic gift of a master to his major successors. So legitimate followers and sufi lineages were formerly traced by inherited mantles. Among the turkish Naqshbandi, the symbolism of the follower’s “Taj” is perpetuated as far as his gravestone or coffin. After the sufi paths turned to monachist orders, such clothes were worn as identitary signs.
THE “CROWN” OF THE DERVICHE or “Taj” is actually tombstone-shaped, as the sufi is supposed to deprive himself of the material life. These crowns are still worn in Turkey and Iran, especially in the Ahl e Haqq community, Kordestan. Writings celebrate Emam ALI and sufi values.
MAPPING DARVISH « TAJ » HATS IN KERMANSHAHAN
Wandering ‘Khaksar’ (Qalandariyyah)
Wandering ‘Khaksar’ (Qalandariyyah)
Nimatullahiyyah
Yarsan Yarsan ‘Khaksar’ (Qalandariyyah) & Gonabadi
a 800
THE AGE OF CHIVALRY In Iran , the malamati trend critisized islamic devotion & induced an unorthodox conception of Sufism, rejecting the usual pillars of islam: the qalandarism. From the 13th century, Futuwa ( sense of religious honor ) was erected as a Rule for such wanderers, so that members became Qalendar knights. So Qalendari, Heidari and early Nematullahi continued the mendicant tradition as beast masters or professional fighters for justice. This order was successful in the post-invasions chaotic societies. 1150
1200
1250
1300
1350
1400
1450
1500
15 50
1600
1650
175 0
1700
1800
1850
1950
2000
AD
Zaheed GILANI ( Lahijan, Iran, 1216-
Zahedi(yya) Safiyyadin ARDEBILI, Ardabil, West Iran (1252-
ca 1300
Safi(yya)
Anatolia Kurdistan
Alevi-Kisilbash
SECT
Zain Ad Din Abu Bakr KHWAFI ( 1356-1435 AD)
ca 1400Tabriz
ca 1350
Anatolia
Turkey
Zainiyya
Kalwathiyya/ Halveti(yya)
Abu Abdallah Siradschuddin UmarIbn Akmaluddin al-Lahdschi HALVETI (d.1397)
(influenced) ca 1200
Sohrawardiyya
Al-Qadir as-SOHRAWARDI (died 1168) ca 1300 Uchch, Sindh
Anatolia
SharifSehwan shariff
Sayyid Uthman MARWANDI
ca 1450
Khorasan
ca 1220°
AL GAZALI (ca 1100)
Mawlawiyya
Jalal ad-Din RUMI (1207-1273)
ca 1400, Sindh Shah MADAR
ca 1200
Makhdumiyya
Jalal Ad-Din Hussain ben Ahmad KABIR (1308-1384 AD)
a.k.a.
Jamal Ad Din AS SAWADJI
Qutb Ad Din Bin HAIDAR
significant hinduist influences and beliefs
Sindh
Followers of the author Maruf AL-KARKHI (d.815)
SHI'I ORDERS
Malangiyya Qalandariyya
wandering derviches
Haidariyya
wandering derviches
Jibawiyya Sad' iyya
Abu Fadhl AL-BAGDADI Saad Ad-Din AD JIBAWI (d. 1335) ca 1400
Madariyya
Marwandiyya,
Sindh
La’l Shahbaz QALANDAR
Juman JATI
-e-Heydariyeh, Khorasan
Sindh
significant hinduist influences and beliefs
Nur Al-Din Nimatallah VALI (1338-1428)
Iran
Nimatullahiyya Karkhi / "Marufiyya"
FROM SAVEH , As-SAWIDJI founded the Qalendariyya order of Tabriz, the earliest endemic wanderer order. Qalandar-type orders continued and took over most Ghullat groups in the context of the post-social chaos.of the barbarian invasions.from the Far East..
QALANDARS: AN IDEALISTIC CORRUPTION OF SUFISM The Qalendar’s Rise is attributed to the Heidariyya’s founder Qotbudin HEIDAR ( Khorasan, 13th century), whose followers were lonely wandering “Qalendar-e-heydariyeh” knights. For ages, they have been competing for political influence with “Qalendar-e-Nemat” in the Safavi court. The Heidari were famous for wearing lion clothes – reminiscent of emam ALI’s force -, driving wild beast (proving so their distance from the social life) and excentric fight demonstrations in the occasion of the ASHURA’s processions. They spread as far as Pakistan, Afghanistan (Malangiyya), & North India (Madariyya), where they are now famous as traditional healers. In “Le pelerinage de Sehwan Sharif, Sindh”, Michel BOIVIN enlighted the remnant hierarchy and mastership relationships between such qalendars of the Marwandiyya, a pakistani branch of the Qalendariyya. This latter Order now holds a significant role in the popular Spirit Medicine, all over the Baluchistan, Sistan & Sindh (Guati, Lal Qalendar pantheon) . In Iran, the influence of these endemic Qalendar, or justice defenders, rose dramatically, until the Qajars neglect them definitely. The futuwa Rule and the related martial arts are still perpetuated as a main guideline by fakirist ersatz of the Heidariyya such as the sunni Rifaiyya order (Iraq, Syria, Turkey).
TORBAT-E HEIDARIYYEH, the shrine of Qutbuddin « Heidar » ZAVEHI (12th century) gave the name of the city. This unorthodox ermit used to live in a cave, and he founded the Heidariyyah sufi order, i.e. the second noticeable order of wandering – mendicant derviches (« qalandars ») in history, since SAWADJI founded the Qalandariyyah order in Damascus and Damiette. The order was introduced then to North India as the less known Jawalqiyyah branch.
QALANDARS: LIVING APART THE WORLD As a distinctive way of Life, some qalandars used to live in accompanied with wild beasts such as bears, deers, badgers, dogs… So they were reportedly proving so their distance from the social life. In “Javanmardy”, a short essay about the iranian chivalry, AFSHARI reports this company rose up so that they have been performing spectacular fight demonstrations in the occasion of the ASHURA’s processions for centuries, all over the northern and eastern regions of Iran. Astoundingly, qalandars and madaris spread successfully in Pakistan and co existed then pacifically in North India (Karnataka), where they are now gathered in caste-like nomadic tribes . Until recently these groups retained beast-baiting as their professional occupation and income even when the malamati spirit may have vanished.
AL-FUTUWA PRINCIPLES ACCORDING TO IBN AL HUSAYN AL SULAMI -
“Doing good and forgiving any bad deeds you may face , Targeting highest requirements in behavior, same as you imagine fellows have in Heaven, Generosity, Patience for each other in the perspective of harmonious relationships , Correction in both your behaviour and your inner status , Compassion by acting for each other, and for the other’s comfort , Never eating before considering the other s share , Understanding that the true Good is not widespread but the Gift of God , Sense of the conviviality : sharing both the attraction in relationship and friendship, Repenting, as the willingness vs perpetuating errors , Emphasizing the sacred features of any religious Issues , Treating each other as you would like to be treated like , Being whole conform with the Beloved’s Willingness in every fields, Assisting everyone’s tasks by being perpetually available for helping , Never moving away of God in any situations, Forgiving anything excepting in lethal situations, Spirit of Nobility ; searching for the most exacting mood, Searching for honorability by rejecting Wealth, Assuming duties of Honour and Chivalry Spirit, Perpetually proving fellowship to former companions of the bad days…”
TYPOLOGY OF THE HETERODOX ORDERS: - an orally based transmission of islam. “This version of islam came into existence, lived and developed among illiterate population (…) nomadic tribes” (Riza YILDIRIM). Based on the late hagiographies Menakibname (biographies of saints) - their syncretic beliefs. “Many elements from preislamic religions that Turks had adopted, such as shamanism, Buddhism, Hinduism, survived under Islamic appeareance “ Same collusion with christians and jews (Anatolia) . So they emphasized also original poles of esoteric knowledge, such as Emam ALI, Al-KHIZR, AL-JIILANI, and several versions of Chahar Yar. Their tolerance in Islam continued this syncretism and replays the natural trend for notabilism among the sunni. This peaked when tolerant nimatullahi derviches adopted Babism & suffered the related prosecution ( late 19th century). - their theological thoughts were not systematic. Such movements branched after social or economic conditions, not theological discussions. Their theological background was low and “not well cultivated”. - a martial way of life. Anatolian derviches took share serious wars against the Infidels (13-14th century) and adopted justice & Futuwa as a rule for everyday s situations. - a flexible exegese . members emphasizes the Divine Love as an omnipotent dimension in Faith. This takes over the sole Shariah and common Islamic Pillars of the surrounding Sunnis, which were often neglected in these orders. Quest of the Divine love became prominent and addiction to the related artefacts (hashish, alcohol) rose in the 15th century. Left: A Zandgir Baba (perpetually “chained Man”) continues the Qalandari rule during the ziyarat Urs of moinuddin CHISHTI , Ajmeer; Rajahstan. Picture by Firoze NASHIB.
ANOTHER “ZANDGIR BABA” now in Hotan Mazar, Transoxiana district, west of China. Rings and chains were a distinctive feature of the early wanderers of the Qalandariyyah & Heydariyyah orders and represent how devoted they are in Faqr.
NIMATULLAHIYYA: REFORMING QALANDARISM Armories of the formerly sunni Nimatullahiyyah order: tabarzine axes were symbols of the early derviches involvement in Chivalry. The kashkul gourd, carved in large Nuts from the Seychelles, was remnant of their mendicant life. Members are banned cutting their moustache. Astoundingly, founder Shah NEMATULLAH VALI (Kerman, 15th century) was a cropper and promoted such activities among members, as a benevolent balance vs drugs, hashish and laziness of most contemporary contemplative Qalandars. One can be surprised the members of this now – orthodox shiite order retained only the Symbols of the chivalry for their armouries. Nimatullahi formerly claimed the tabarzine represents their willingness for a break with the terrestrial life. But the historical drop of the Qalandar-type orders influence under the Qajar is commonly held as an injustice. So demonstrating most symbols of the chivalry Age still means supporting the spirit of independence of the Qalandars.
VIRTUES OF FAQR
ACCORDING TO THE
NIMATULLAHIYYAH ORDER
Shah NEMATULLAH VALI perpetuated the qalandar’s dervichehood (faqr : misery) as a virtue in everyday s way of life, so he defined virtues & restrictions of this excentric way of life, approximately as below. After converting to twelver Shi’a, the order branched and spread among peasants, traders and city dwellers in most major urban centres: Kerman, Esfahan, Shiraz, Rey/Tehran , Mashhad. This version of Sufism for marginal urban middle –class survived there until now. Despite they reject piousness, their devotion for emam ALI and Nimatullahi lineage is slighltly demonstrative.
- Preservating the faqr and dervichehood conception of the order in everyday actions. So, blaming sins as such obstructions to this. - Scaling everyday s behaviour and actions according to faqr and dervichehood. - Never misestimating the faqr and dervichehood value. - Faqr and dervichehood cannot be taught by speeches. - Searching pleasing God detours you away from faqr and dervichehood - Searching something else than faith in faqr and dervichehood is vain. - Avoiding egotism in faqr and dervichehood - Faqr and dervichehood gives nothing but compassional retreat of the Heart. - Avoiding neglection in faqr and dervichehood - Serving as a precious reward - Free Mind of the dervichehood is not permitted envy or afterlife ambitions. - Hopelessness and despair are infedility for faqr. ( after Mahbub ALISHAH, spiritual lineage of Sultan ALISHAH, Gonabadi branch XXth century)
SHRINE OF SHAH NIMATULLAH VALI (MAHAN) . Founder of the nimatullahiyyah sufi order
SHRINE OF SHAH NIMATULLAH VALI (MAHAN) . Founder of the nimatullahiyyah sufi order
SHAH NEMATULLAH VALI COMPLEX, MAHAN Shah Nematullah Vali was a local representative of the Kharkiyyah (Qadiriyyah) order. He used to blame qalandarism and founded a sedentary sufi order, vaguely inspirated of the wanderer’s heterodox dogmas. This sunni-sufi order lately turned to shiite sufism, possibly under the pressure of the safavi rulers. His shrine is now a huge complex, including a khanqah monastry.
MAHAN – pilgrimage to the shrine of the sufi master Shah Ne’mat ullah VALI
MAHAN – the cloister of the covent
KHANQAH MOSHTAQIAH (KERMAN BAZAR) Shrine and covent of the Moshtaqiah sub-branch (sheikh Moshtaq Alishah, 16th century) of the Nimatullahiyyah sufi order. Many details are reminiscent of the shrine of Shah NimatullahVali in Mahan. The place is also nicknamed « seh gonbad » (three domes) .
Just like every orders in the Middle east, Qalendars used to visit Masters Shrines (ziyarat) but celebrate few rituals, in accordance with their malamati background (here, small takieh in VARAMIN). In Turkey & Iran, some khanqa monastries hosted wandering qalandars as dormitories.
“YA ALI !” “O ALI! ” So fellows remind loudly their attachment to the first Emam. The calligraphy of the name of emam ALI is omnipresent in the literacy, clothes ornamentation and symbolic objects of the Qalandars. The sentence is still much used and express a instantaneous feeling of compassionate piousness.
THE CONVENTIONNAL ORDERS IN IRAN ca 800
Karkhi / "Marufiyya"
Followers of the author Maruf AL-KARKHI (d.815) AL GAZALI (ca 1100))
Bahrabad
Sadr ad-din IBRAHIM, d.1322
Ca 1200
Khorassan, Uzbekistan ca 1300
Nurbakshi Kubrawiyya
Bagdad
ca 1320
Kubrawiyya
(PRESUMATELY IMAMI ORDER)
Najm Al-Din KUBRA (1145- 1221)
Simnan, Khorassan ca 1350
ca 1350
Ala Ad-Dawiya AS-SIMNANI (d 1336)
a.k.a.
Rukniyya
Khorasan, Uzbekistan
Iran
Mahmud MAZDAGHANI (Moman Abad, 14h century).
Tajikistan
Ali AL-HAMADANI (d 1385)
Nuriyya
Alaodouliyya
Hamadaniyya
Kashmir
Ali Hamadani b.Shihab AD DIN, d.1384
Dhahabiyya a.k.a. ca 1450
shii
Shiraz, still
Abdallah BARZSHABADI (ca 1450)
Zahabiyya
V
ca 1423
Khorasan
Ightishashiyya
Ishaq AL KHUTTALANI (d 1423)
V Ca 1450 , Khorasan
shii
Mohamed NURBAKSH (d.1485)
Nurbakhshiyya
V
???
Iran
shii
Mohammad Sodakhari SABZEVARI
Abdolfazi ANGHA (d. Rey, 1913 AD Iran
ca 1480
Hossein SHARIFI (d.1932 AD, Shiraz)
Lahjaniyya
Shams al Din AL LAHIJI (ca 1506)
Shiraz
shii
???
ca 1100, Bagdad
Sharifiyya Kumailiyya (2)
Reza Gholi SAFA (d.1874)
Iran
Oweissiyya (2) Sodairiyya
Ali SODAYRI
1930
Sabzevariyya
Uweisi Shahmaghsoudi(yya)
Qadiriyya
Abdel Kader AL-JILANI (1077-1116),
???
Bagdad
Aliyya
Bagdad
ca 1850 #
#
#
950
1000
1050
1100
1150
1200
1250
1300
1350
1400
1450
1500
1550
1600
1650
1700
1750
1800
1850
1900
AL-KASNAZANI 1950
2000
Bagda d AD
Kasnazaniyya
Yasaviyya, 1160
Bektashi, 1200
Naqshbandiyya, 1320
Safi, 1300 Kubrawiyya, 1200
Mawlawiyya, Konya, 1250
Sohrawardiyya , 1100
Talabaniyya, 1800
Yezidi, 1160
Mujjadidiyya
Haqqaniyya Kasnazaniyya, 1850
Nurbakshiyya, 1450
Qalendariyya , Rukniyya, 1320 1200 Safi Ali Shah, 1850
Ahl e Haqq
Ightishasshiyya, 1350
Heidariyya, 1250
Khalidiyya ca 1820
Chishtiyya, Herat ca 1000
Gonabadi, 1900
Qadiriyya, 1100 Nuriyya, 1200
Malangiyya , 1300 Kousariyya, 1830
Rifaiyya, 1200 Adawiyya, 900
Nimatullahiyya, 1400 Lahjaniyya, 1480
Dhahabiiyya, 1450
Madariyya , 1300
BIRTHPLACES OF THE ORDERS
Zekri, 1500
Marwandiyya, 1200
RUMI ‘S LYRICISM ECHOED EARLIER EASTERN MASTERS As early as the 13rd century, persian Jalal din RUMI and his azeri mentor Shams ATTABRIZI were inspirated Sufis and wrote superb mystic poetry. RUMI’s poetic lyricism influenced significantly the spirit of the Semazen, a choregraphy of the musical Sema, possibly after remembering influences of some local vanishing dyonisiac sects, according to REZVANI. After RUMI s death, the mawlawiyya (a.k.a. “whirling derviches”) was founded in the Kubrawi tradition in Konya (Turkey) by his followers. This rose in the Levant but vanished in Iran in the late XVI th century.
The persian-written poetry by RUMI is a central Work in the iranian literacy. His advanced lyricism is still an influential pattern upon the recent poetry of Iran. Sufi spirit is then synonymous of free-minded meditation, wise hedonism and contestation vs any kind of establishment, including the shiite clergy.
“The vision of coloured lights appears to occupy a central place among the spiritual techniques of the Haqmaliyah or Akmaliyah, a little-known local tariqa (…) of West Java (…)There appear to be significant differences between the various branches of this tariqa, both in practices and in the interpretation of the visions; (…) One branch of the Haqmaliyah (…) produces the visionary perception of coloured rays through the recitation of certain formulae in combination with a technique of sensory deprivation and breath control: the ears are closed with the thumbs, the eyes with the index fingers, the nostrils with the middle fingers, and the remaining four fingers tightly close the mouth.”
MYSTIC RITUALS OF THE SHIITE ORDERS WERE PERPETUATED FOR CENTURIES VAN BRUINESSEN has demonstrated the deep influence of old iranian meditation techniques upon the kubrawi followers of AS SIMNANI (ca 1300 AD) from Iran up to some isolated Javanese branches.
SEMNAN one cant visit the old town without reminding the innovative AS SIMNANI
Cherished Shrine of HAFEZ, SHIRAZ
Iranians emphasize the sufi spirit as a major inspiration of the national poet HAFEZ. It is appreciated for his wisdom, his epicurianism and the subtle critics of any establishment, including the Mollahs. Such sufi poetry is now top part of the main corpus of the Iranian literacy.
SUNNIS & ZEKR
Founded in Baghdad, the Qadiriyya became the most widespread order in the world and branched in iranian Kordestan, between 16th and 19th century. Like the rifaiyya, the baghdadi Kasnazaniyya and talebaniyya branches of the Qadiriyya are much involved in fakirism - : a conceptual corruption of futuwwa -
Qadiri followers demonstrate the Baraka of the saint AL JILANI upon the followers. These demon strative rituals widespread also among the kordi sunni minority of Iran. Kordi skills are incense & stone swallowers, breast cutting, snake biters Rituals were much commented and recorded by Jean DURING (Picture shot in Bagdad)
HAWRAMAN & SANANDAJ: NAQSHBANDI REVIVAL
In 1820, sunni sufis were competing for influence in iranian Kordestan. After being taught by Shah Ghulam ALI (d.1824 AD) in Dehli, Mawlana Khalid SHARAKUZI (1779-1827) was commited for re-starting the indian Mujadidi branch of Naqshbandiyya in S-E Kordestan as the khalidiyya, in spite of the local proeminency of surrounding Qadiri-Kasnazaniyya (Suleymanieh, Iraq). Khalidi were unexpectedly better tolerated by sufis of the Qadiri-Talebaniyya (Kirkuk), who held them as their equal in mysticism. Competition vs Kasnazaniyya escalated so much that SHARAKUZI finally sheltered in Bagdad, then Damascus. From 1820 to 1950, numerous khalidi zawiyya of Siraj AD-DIN sheikhs in Hawraman-Halabja, Sanandaj & around, were still very cooperative with Qadiri-Talebaniyya of Kirkuk, so that Siraj’s successor, Ziha AD-DIN was initiated in the Talebaniyya way & then permitted loud zekr-i-jahr among Naqshbandi-Mujadidi-khalidi. Despite the order had spread successfully to Mazandaran, Gilan, Lebanon, Syria, Macedonia & Java, as the Naqshbandiyya Khalidiyyah, his kordi activities & lineage were interrupted after Muhammad Uthman Siraj AD-DIN II passed away in 1997.
MODERN SUFIS IN IRAN : NIMATULLAHI, GONABADI, SAFI
AL GAZALI (ca 1100) Abu Fadhl AL-BAGDADI
SHI'I ORDERS
ca 1400
ca 800
Jibawiyya Sad' iyya
Saad Ad-Din AD JIBAWI (d. 1335)
Iran
Nur Al-Din Nimatallah VALI (1338-1428)
Nimatullahiyya Karkhi / "Marufiyya"
Followers of the author Maruf AL-KARKHI (d.815) Pir MALEKIA (d. 1998).
Kaneghah Maleknia Naseralishah
Iran ca1900 ca 1831 ca 1800
Iran Rey
Mohammad BAHARI ( d. 1937 AD)
Bahar
Bahariyya Kousariyya
Omar KOUSAR ( d. 1831, Kerman)
( Hosein Ali shah)
Hosein ALI SHAH ( d. 1817) kermanshah
ca1950
Moones ALI SHA (d. 1953)
Moonesiyya
Iran ca 1850
Iran
Safi Ali Shahi
Safi Ali Shah ISFAHANI (d. 1899) Shemiran
ca 1870
ca 1870 #
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Iran 1850
ca1920
Safi ALI (d. Shemiran , 1923)
ca1900
Bahar
Shams OL ORAFA ( d. Rey, 1934 AD)
ca 1870
Iran
Mirza SAFA ( d. Rey, 1874 AD)
ca1900
Iran
ALISHAH (18351909)
Tavos EL ORAFIA ( d. Rey, 1876 AD) 1900
1950
2000
Safaiyya
Shamsiyya (2)
Komeiliyya
Nimatollahi Gonabadi Tavosiyya
AD
SUFIS : NOW AND THEN After the drop of the wandering Qalandars in the Qajar Era (19th century), few orders survived in the central regions of Iran, mostly as urban corporatist circles. Nimatullahi branches embody a modern malamatism, just like the Hamziyya and the Malamiyya do near Istambul. – so, original malami mysticism supercedes any membership (in order or Shi’a) so that some claim this to proemine upon divisions of Islam, just like a supra-religion -. Members of the Gonabadi branch of the Nimatullahiyya have been recently prosecuted in Iran, since one hundred of them violently fought against the destruction of their khanqah in Qom, 5 years ago. In this cosy Hosseiniyeh of the centre of Tehran, members of the Gonabadi branch of the Nimatullahiyya are permitted to hold discreet meets on every week. The complex includes also an hospital that the Gonabadi members manage. The weekly austere ceremony consists in a “Dua¨” type preach, a scanded Zekr and Rouze-like emami “Namaz”.
SHRINE IN BEDOKHT (KHORASAN)
annual meet of the gonabadi dervishes, 2012
FREE MINDERS, STILL. Sheikh Safi ALISHAH was a major mystic of the Nimatullahi branch of Shiraz at the turn of the XXth century. After struggles for successorship of Rahmat ALISHAH as head of Nimatullahiyya, Safi ALISHAH founded the independant Safi Alishahiyya whose influential member Zahir AL-DAWLA founded then a society of syncretic freemasonry in Tehran: the Anjuman-e-Ukhuwwat. Rules and symbolism in iranian freemasonry were much influenced by the Safi Alishahiyya : secrecy, fakr, chivalry and futuwwa. Politics speaking, iranian freemasons participated the “iranian awake”, a significant movement for iranian constitutionalism. However the Safi alishahiyya branch was a secret society variant of the nimatullahiyya and remained so until the membership of numerous Shah’s supporters to be eluded. The initiatic secrecy was perpetuated until now. (right : their current sheikh).
Head khanqah & shrine of Safi ALISHAH branch of the Nimatullahiyya, near Baharestan square, Tehran. In the 1980’s, Safi Alishahi closed their head branch Moonseiyya in Esfahan, presumately due to political censorship (1981-1991). Under the authority of sheikh MAHDI, Safi Alishahi experienced then a one-of-a-kind joint venture with the sunni Qadiriyya as their joint khaneqah of Esfahan (1988-1990).
Khanqah covent of the Safi-Alishahiyyeh branch of Nimatullahiyyeh order, Safi str.
BEGGARS Wanderer while begging in Tajrish on the occasion of the Miraj. This historical reality of the wandering orders used to hurt idealistic contemporary fellows.
VANISHING ? Few Tariqa survive in remote regions of Iran, but emami mostly: Dhahabiyya, Ahl-e-Haqq, Nimatulahi branches (Gonabadi , Safi Ali Shah), excepting surviving Taleb(an)iyya or Kasnazaniyya branches of Qadiriyya (Kordestan) & regional Naqshbandi branches (Mujjadidiyya; Haqqaniyya). Unlike sunni orders, emami didn t follow any reforms (XIXth century). So few Derviches still exist, and ancient forms of Sufism (wanderers, villager organizations) survive in remote places. In modern Iran, membersdhip is still dual. - regional branches became identitary movements but miss adaptation with modernity. Some survive in town then as homogeneous circles of migrants. - elitist, urban circles are hardly surviving as a caste, arrangeing with the “modern” state-ruled twelver religion. Some experimented shia syncretism with freemasonry, which echoes their legendary flexible exegese. The recent esfahani joint-venture (Qadiri + Safi) shows off how strong they are in clandestinity. The Islamic revolution boosted twelver’s crowdy pilgrimages in iranian Islam ( Mashhad, Qom, Shiraz) ( picture = Derviche is begging with kashkul among the visitors to the FATMA MASME shrine, at QOM).
MARGINAL Iranians still hold the derviche Life of deprivation as a vanished material-free Way of Life. Original Kashkul and Tabarzine are still wanted antiques, which symbolizes the free minded sufi influence upon national philosophy and literacy . In the iranian Mind, “derviches” now sounds as “lonely wanderers” rather than “membership”. The myth passed over the reality. The trend also feeds up contemporary poets & inspirated artists such as Seyyed Khallil ALINEJAD (Sahneh), Shahram NAZERI (Kermanshah), Mohd Reza LOTFI (Gorgani now in L.A.) & Davod AZAD (Tabriz). Few remnant Qalandars are the keepers of vanishing musical genres such as the profane epic genres (ex: Naqqali ).
(Right = Derviche with kashkul and tabarzine , in SHIRAZ).
IDENTITARY Practices have turned to highly appreciated folklores. Both the Ahl-e-haqq Kermanshah – and the Qadiriyya Kasnazaniyya - Sanandaj- are now identitary organizations of the Kordi males. They fell into political involvement, when the Kakai iraqi branch of the Ahl-e-Haqq supported iraqi Government or when the Kasnazaniyya promotes the kordi Nationalism. (Picture = Qadiriyya in Sanandaj).
The gonabadi jewelers of Tehran
In modern Tehran, many gonabadi hold jewel shops or curio stalls at flea market. So they are some kind of professional cast. Such armories look much like the Rifaiyya’s (Iraq, Syria)
GLOBAL BRANCHING Near Jeyhondabad, district of Sahneh, Kermanshahan, Kordestan. At the turn of the century, yarsani reformer HAJ NEMAT gave birth in this area to Nur Ali Shah ELAHI and sister Jan MALEK NEMAT , two major proselyt translators of the saint Books of the Yarsani. After Nur Ali Shah ELAHI’s teachings and wisdom, a urban version of the order branched in Tehran, and they are now even taught among migrants in the US, Germany, so on...
Ostad Nurali Shah ELAHI
continued his fathers proselytism for the kordi Ahl e Haqq order to the major persian cities: Tehran, Shiraz. He was a skilled Tanbur player, til he was buried near the community of the kordi deported in Hashtgerd .
Allama MASHRIQI
founded the pakistani Khaksar Tehrik near Lahore, in the 1930 s. Despite the association is not properly a sufi order , however this was named after the former name of the Heidariyya and retained some of their features (spade, clothes). The political influence of the organization peaked in the mid 1940, after they issued a significant statesman, as President GHINA.
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