“ W I N E O F T H E D I V I N E L O V E ”

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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

Ibrahim IBN ADHAM Basrah Adhamiyya

# 950 1000 1050 1100 1150 1200 1250 1300 1350 1400 1450 1500 1550 1600 1650 1700 1750 1800 1850 1900 1950 2000 AD

Adi IBN MUSTAPHA (d.1162) Lalish Adawiyya (extincted) turned to a syncretic sect: the Yezidism Adawiyya Lalish, near Mosul Yezidi syncretic, "devil worshippers" Syria, Iran, Turkey, Armenia, Georgia kurdish Yezidi

Sayid Mohamad JAUNPURI (Jaunpur, Balochistan, 1443-1505) Balochistan, Sindh

Zikri (Mahdawiyya)

Abdul Khaliq GHUJDUWANI (d.1120) Khwajaganiyya tariq- i - khwajaghan ( "the way of the teacher" ) Khwajaganiyya

1389 tajikistan Mohamad Bahâ Al-Din NAQSHABANDI (died 1389) "the silent dikr "

Naqshbandiyya

ca 1900 Kurdistan

SAIT NURSI Nurscuiyya

??? Kurdistan ??? Mujjadidiyya ??? Kurdistan & Sumatra ??? Mujjaddidiyya Khalidiyya ???

AL HAQQANI Haqqaniyya

Sheikh abd al karim ca 1920 Suleymaniyya, kordestan the Haqqa

XIII Anatolia Anatolia Haji Bektash VELI imami order, mostly Alevi members

Bektashiyya (imami)

1166 Turkestan, Khorasan , iran wanderers Khwajah Ahmad YASAVI supposedly imami order 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

‘Khaksar’ (Qalandariyyah) & Gonabadi

Yarsan

Yarsan

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 1550 1600 1650 1700

1750 1800 1850 1950 2000 AD

Zaheed GILANI ( Lahijan, Iran, 1216- Zahedi(yya)

ca 1300 Anatolia Safiyyadin ARDEBILI, Ardabil, West Iran (1252-

Safi(yya)

Kurdistan

SECT Alevi-Kisilbash

ca 1400 Tabriz Zain Ad Din Abu Bakr KHWAFI ( 1356-1435 AD) Turkey Zainiyya

ca 1350 Anatolia Abu Abdallah Siradschuddin UmarIbn Akmaluddin al-Lahdschi HALVETI (d.1397) Kalwathiyya/ Halveti(yya)

(influenced) ca 1200 Al-Qadir as-SOHRAWARDI (died 1168) Sohrawardiyya

ca 1300 Uchch, Sindh Jalal Ad-Din Hussain ben Ahmad KABIR (1308-1384 AD) Makhdumiyya

Anatolia Jalal ad-Din RUMI (1207-1273) Mawlawiyya

ca 1400, Sindh Shah MADAR significant hinduist influences and beliefs Sindh Madariyya

SharifSehwan shariff Sayyid Uthman MARWANDI a.k.a. La’l Shahbaz QALANDAR Sindh Marwandiyya,

ca 1450 Juman JATI significant hinduist influences and be liefs Sindh Malangiyya

ca 1200 Khorasan Jamal Ad Din AS SAWADJI wandering derviches Qalandariyya

ca 1220° -e-Heydariyeh, Khorasan Qutb Ad Din Bin HAIDAR wandering derviches Haidariyya

AL GAZALI (ca 1100) Abu Fadhl AL-BAGDADI Saad Ad-Din AD JIBAWI (d. 1335) Jibawiyya Sad' iyya

ca 1400 SHI'I ORDERS Nur Al-Din Nimatallah VALI (1338-1428) Iran Nimatullahiyya

ca 800 Followers of the author Maruf AL-KARKHI (d.815) 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 Followers of the author Maruf AL-KARKHI (d.815) Karkhi / "Marufiyya" AL GAZALI (ca 1100)) Sadr ad-din IBRAHIM, d.1322 Bahrabad

Ca 1200 Khorassan, Uzbekistan Najm Al-Din KUBRA (1145- 1221) (PRESUMATELY IMAMI ORDER) Kubrawiyya

ca 1300 Bagdad Nurbakshi Kubrawiyya a.k.a. Nuriyya

ca 1320 Simnan, Khorassan Ala Ad-Dawiya AS-SIMNANI (d 1336) Khorasan, Uzbekistan Rukniyya ca 1350 Iran Mahmud MAZDAGHANI (Moman Abad, 14h century). Alaodouliyya

ca 1350 Tajikistan Ali AL-HAMADANI (d 1385) Kashmir Hamadaniyya Ali Hamadani b.Shihab AD DIN, d.1384

ca 1450 Abdallah BARZSHABADI (ca 1450) Shiraz, still shii Dhahabiyya a.k.a. Zahabiyya

V

ca 1423 Khorasan Ishaq AL KHUTTALANI (d 1423) Ightishashiyya V Ca 1450 , Khorasan Mohamed NURBAKSH (d.1485) shii Nurbakhshiyya V

??? Iran Mohammad Sodakhari SABZEVARI shii Sabzevariyya

Abdolfazi ANGHA (d. Rey, 1913 AD Oweissiyya (2)

Iran Ali SODAYRI Sodairiyya

1930 Hossein SHARIFI (d.1932 AD, Shiraz) Sharifiyya

Iran Reza Gholi SAFA (d.1874) Kumailiyya (2)

ca 1480 Shiraz Shams al Din AL LAHIJI (ca 1506) Lahjaniyya ??? shii Uweisi Shahmaghsoudi(yya) ca 1100, Bagdad Abdel Kader AL-JILANI (1077-1116), Qadiriyya

??? Bagdad Aliyya

Bagdad

ca 1850 AL-KASNAZANI

Bagdad Kasnazaniyya

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Yasaviyya, 1160 Bektashi, 1200

Haqqaniyya Yezidi, 1160

Mawlawiyya, Konya, 1250

Nimatullahiyya, 1400

Kubrawiyya, 1200

Dhahabiiyya, 1450

Ahl e Haqq

Qadiriyya, 1100

Rifaiyya, 1200

Safi Ali Shah, 1850

Gonabadi, 1900

Marwandiyya, 1200

Rukniyya, 1320

Zekri, 1500

Naqshbandiyya, 1320

Kousariyya, 1830

Nurbakshiyya, 1450

Nuriyya, 1200

Adawiyya, 900

Chishtiyya, ca 1000 Herat

Malangiyya , 1300

Madariyya , 1300

Sohrawardiyya, 1100

Kasnazaniyya, 1850

Safi, 1300

Lahjaniyya, 1480

Qalendariyya , 1200

Mujjadidiyya Ightishasshiyya, 1350

Heidariyya, 1250

Talabaniyya, 1800

Khalidiyya ca 1820

BIRTHPLACES OF THE ORDERS

RUMI ‘S LYRICISM ECHOED EARLIER EASTERN MASTERS As early as the 13rd century, persian Jalal din RUMI and his azeri mentor Shams AT-TABRIZI 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. “whir-ling 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 demon-strate 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 Saad Ad-Din AD JIBAWI (d. 1335) Jibawiyya Sad' iyya

ca 1400 SHI'I ORDERS Nur Al-Din Nimatallah VALI (1338-1428) Iran Nimatullahiyya

ca 800 Followers of the author Maruf AL-KARKHI (d.815) Karkhi / "Marufiyya"

Pir MALEKIA (d. 1998). Kaneghah Maleknia Naseralishah

Iran

ca1900 Bahar

Mohammad BAHARI ( d. 1937 AD) Bahariyya

ca 1831 Iran Omar KOUSAR ( d. 1831, Kerman) Kousariyya ca 1800 Rey Hosein ALI SHAH ( d. 1817) ( Hosein Ali shah) kermanshah

ca1950 Moones ALI SHA (d. 1953) Moonesiyya

Iran

ca 1850 Iran Safi Ali Shah ISFAHANI (d. 1899) Safi Ali Shahi Shemiran

ca1920 Safi ALI (d. Shemiran , 1923) Safaiyya

ca1900 Bahar Shams OL ORAFA ( d. Rey, 1934 AD) Shamsiyya (2)

ca 1870 ca 1870 Iran Mirza SAFA ( d. Rey, 1874 AD) Komeiliyya

ca1900 Iran ALISHAH (1835-1909) Nimatollahi Gonabadi

ca 1870 Iran Tavos EL ORAFIA ( d. Rey, 1876 AD) Tavosiyya

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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.

B I B L I O . . .

[A27-BK] : Abidi, Sah, "Sufism in India", Wishwa Prakashan div. of Wiley Eastern Ltd Publ, ISBN 81-224-0418-9, Bombay, 1992 (english language) (e)

[A48-BK] : Alinejad, Said Khallil , « Tanbur, azedir baztakenoun », Anteshadat Danshioufan publ., ISBN 964 90430 2 0, Iran, 1987. Ahl e haqq of Sahneh, Kordestan ( e )

[B46-BK] : Boivin, Michel, « Le pelerinage de Sehwan Sharif, Sindh (Pakistan) : territoires, protagonistes et acteurs », in «Les pelerinages au Maghreb et au Moyen Orient », IFPO, ISBN ????, Damas, 2005. ( p )

[D30-BK] : During, Jean, « Musique et mystique dans les traditions de l’Iran », ISBN 90 6831 191 3 , Peeters Publ. , Institut Français de Recherche en Iran (IFRI), Paris / Leuwen, 1989 (e)

[D32-BK] : During, Jean, « L’âme des sons », ISBN 2 909698 71 8 , Le relié Publ. , France, 2001. Commented biography of Nur Ali Shah ELAHI ( e )

[D37-BK] : During, Jean, « Sufi Music and Rites in the Era of Mass Reproduction and Culture », in « Sufism Music and Society in Turkey and the Middle East », Hammarlund, Anders & al. Editors, Swedish Research Institute in Istambul ISBN 0-7007-1148-1, Papers read at a conference held at the Swedish research Institute , nov. 27-29, 1997 , Istambul, issued 2001. ( e )

[F3-BK] : Fashahi, Mohamad Reza , « La théologie politique et le messianisme dans l’islam chi’ite / XVIII eme – XX eme siècle », ISBN 2 7475 6325 1, Lharmattan, Paris, 2004. ( e )

[M39-BK] : Mohammadi, Ahmad, « Ahl-e-Haqq », Yazeneh publ., ISBN 964-5722-93-4, Tehran, 2006. a Persian written essay about the history of the Ahl-e-haqq ( e )

[N11-BK] : Neuve-Eglise, Amelie, « ‘La voie de l eloquence ’ (nahju-e-balagha): de l imam ALI», In « La revue de Teheran » n°23 , monthly , ISSN none, October 2007, Tehran, Iran. ( p )

[N28-BK] : Nurbaksh, Javad « The reowned masters & sufis of Kerman », ISBN 964 5745 40 3 , ??? Pub., Iran , 2005. Persian language ( e )

[N29-BK] : Nurbaksh, Javad « Spiritual Poverty in Sufism », ISBN 0-933546-11-4 , Khaneqahi Nimatullahi Pub., London / Iran , 1984. ( e )

[O6-BK] : Onder, Mehmet, « Mevlana et le Musée de Mevlana», ISBN (none), Museum guide book, Aksim Turizm Kultur Samat Ajans, Konya, Turkey, 1995 ( i )

[P3-BK] : Pazouki , Shahram, « The Sufi path: an introduction to the Nimatullahi Sultan Alishahi Order », Haqiqat publ. , ISBN : 964-7040-21-0, Tehran, 2002,( e )

[P16-BK] : Pir Dalil ,Heydari, Hasan, « Sufi Alishahi order : Nasabnahmeh», short introduction of spiritual lineage of the Nimatullahiyya, released as http://www.safialishah.com & http://www.nsso.com. ( e )

[R28-BK] : Rezvani, Medjid, « Le théatre et la danse en Iran », Editions d’aujourd’hui Publ., ISBN 2 7307 0259 8, Paris, 1981. ( e )

[S25-BK] : Shakely, Farhad, . « The Naqshbandi sheikh of Hawraman and the heritage of Khalidiyya-Mujjadidiyya in Kurdistan », in International Journal of Kurdish Studies, Gale group publ. , ISBN (none), saved from from http://www.highbeam.com/library/docFree.asp?DOCID=1G1:135732899, Farmington Hills, Michigan, 2005. ( p )

[T19-BK] : Trimingham, J. Spencer , « The Sufi Orders in Islam », Oxford University paperbacks publ, ISBN 0 19 512058 2, 1971/1998. Second Edition. ( e )

[V2-BK] : Van Bruinessen , Martin, « Kurdish Ulama and their indonesian Disciples», Utrecht University, released on the Web as http://www.let.uu.nl/~martin.vanbruinessen/personal/publications/Kurdish_ulama_Indonesia.htm. Utrecht, 199?. ( p )

[V3-BK] : Van Bruinessen , Martin, « The Kurds and Islam », Working Paper Nr 13, Islamic Area Studies Project , Tokyo, Japan, 1999 Formerly released as the Article « Islam des Kurdes », in Annales de l’autre Islam, vol. 5, paris, INALCO, 1998, pp. 13-35. ( p )

[V4-BK] : Van Bruinessen , Martin, « Religious practices in turco-iranian world: continuity and change », released from http://www.let.uu.nl/~martin.vanbruinessen/personal/publications/ ., 199x ( p )

[Y1-BK] : Yildirim, Riza, « Derviches in Early Ottoman Society and politics: a study of Velayetnames as a source of History», in pH D. Thesis work, department of History, Ankara, 2001. ( e )

[Z6-BK] : Zarcone, Thierry, « Secret et sociétes secretes en Islam / Turquie , Iran, et asie centrale » ISBN88 7252 236 6, Arché, Milano, 2002. ( e )