جستجوی مقالات مرتبط با کلیدواژه « یارسان » در نشریات گروه « ادیان و عرفان »

Yarsanians have been known and seen in Iran as Ahl-e-Haq, and others have called them Alavi, Nusayri, Shamloo, Sarali, Gholat, Baktashi, and so on. Anin (while) Ahl-e-Haq expresses the ideas of ​​the woolen people, dervishes and anyone who has the passion and mania of Farzan (mysticism) in his heart and eyes. The ancient writings of Yarsanis have long called the special religion of some Lors and Kurds Yarsan, and it seems that the name of Ahl-e-Haq is a new name for them and not a self-proclaimed name by themselves. On the other hand, the many similarities of the Yarsanism with Islam, especially the Shiites, cannot be overlooked. Many luminaries and saints of Yari rituals came to be known after the emergence of Islam in Islamic lands and with its teachings. The discourse of the dawn of creation, the heavenly prophets, the monotheistic worldview, the special place of Imam Ali, the pure veils of the Prophet and many other beliefs are signs of Islam and Shiism. Pan (Ama) the story of the Yarsanian religiosity is much deeper than many think and requires more careful research. Yaryan's efforts to revive the Iranian religion, the Kurdish religion, the sanctity of the book "End", the prophethood of Shah Sahak and beliefs such as anthropomorphism, Donadon and many other beliefs, show that the Yarsanism is a different religion. In this article, we try to show the religiosity of Yarsan, by using the report-processing method and adopting a phenomenological approach from the perspective of religious researchers (field of religions).

God’s manifestation is the fundamental basic ground of Yarsanist (People of Ḥaqq) worldview and ontology, which is dealt with in terms of a peculiar philosophy. On this outlook, outstanding people are either manifestations of the divine essence or manifestations of divine attributes. The failure to discriminate the manifestation of the divine essence from its determinations and forms has been the main source of Yarsanist misinterpretations. Drawing on a descriptive-analytic method, in this paper we examine and diagnose Yarsanist beliefs through their main texts, analyzing the problem of the manifestation of the divine essence. We conclude that given the semantic variety of “essence” in theological texts of Yarsanism, the manifestation of the essence differs at the stages of Yāyī, Durrī, and Khwāwandkārī. Thus, the quality of the manifestation of the essence in humans and the system of manifestation in ritual texts is, despite distortions throughout Yarsanist theological periods, all but consistent with the foundation of Ibn ‘Arabī’s school of theoretical mysticism and different from oral beliefs of Yarsanist laypeople and theologians. It also shows that the depth of epistemic texts is not known to their followers.

Ahle Hagh" sect, "Yarsan", in the seventh century by Sultan Isaac (Sshhak) was founded, is the oldest Sufi sects in ancient Gnostic mythological and religious combine such as Buddhist, Brahmin, Manichaean, Yazidi, Zarvani, MAZDAK, Zoroastrian, Christian rituals and stories Khorramdin and ... the Israelis and Sufism and mysticism and Sufism and the esoteric teachings of the Fatimid and Sabahi and culture of generosity and Druze and Shiite Hrufygary and Noqtavyan and Bektashi and Nasiri and overblown, is eclectic ritual .
human and animal Mygvynd.ayn Donadoni knows that the so-called cult "Ali Allah," also known as the divinity of Imam Ali (aS) said in centers called "house Jam" jam formed during certain rituals, and characteristic appearance they have a "whisker" (mustache) thick and hung on the lips. The congregation instead of thirty days, only three days, fasting during the fall and instead have specific prayer needs Mydhnd.bkhsh the first study to explore and introduce the cult manuscripts devoted a large collection of "words" and "office" old line of discourse their great Gorani Kurdish language is the most important letter "eventually" or "the word of the treasury" is called. This paper attempts to print a list of words and books published by researchers from the right to introduce.

In spite of numerous disagreements regarding the identity and nature of Ahl Ḥaqq, we may clearly see the Shiite foundations in creeds and beliefs of the believers of Ahl Ḥaqq. However, they may be studied as extremist Shiites due to some excesses such as divinity of many religious leaders, especially Imam Ali. Today, Ahl Ḥaqq's creed – whose followers mostly settle in western parts of Iran, especially Kermanshah province – is linked to ideas such as sacredness, embodiment, divinity, certain religious rites, certain formulas and spiritual prayers in Jam-Khānas, holding rites such as sar-sepurdan and jowz sar-shekastan, a certain form of fasting, sacrifice and vow, mystic music and samā' dance, keeping scriptures in houses, and unshaved moustaches of men.

In the eighth century (‘AH’), Sultan Ishaq (Sohak) founded a sect called “Ahl-e-Haqq” in Kurdistan. He developed his ideology on the concept of Don be Don (incarnation) and took this theory from Hindu-Buddhist religions. Then, he had the most famous ancient Iranian and non-Iranian stories and myths and, to some extent, their rituals assimilated into the new sect he had founded. The present paper seeks to show the structural similarities of incarnation and attempt to make explicit the effect of Hindu-Buddhist religions on Ahl-e-Haqq sect by exploring the hidden themes in the texts of Ahl-e-Haqq. A documentary-historical approach is used in this paper.