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    Mohammed Abdul Khader
    Safism was founded in the 13th century by Yohanna in the country of Elam. It is based on Yohanna's teachings and the central concept of Wilaya, referring to divine inspiration received directly from God. After Yohanna's death, various sects and divisions emerged within Safism regarding his successor, doctrines like resurrection, and who had authority over the community. This led to civil wars and the rise of militant orders, with the Kalebids eventually consolidating power in the 14th century and establishing the dominant orthodox interpretation of Safism.

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    Safism was founded in the 13th century by Yohanna in the country of Elam. It is based on Yohanna's teachings and the central concept of Wilaya, referring to divine inspiration received directly from God. After Yohanna's death, various sects and divisions emerged within Safism regarding his successor, doctrines like resurrection, and who had authority over the community. This led to civil wars and the rise of militant orders, with the Kalebids eventually consolidating power in the 14th century and establishing the dominant orthodox interpretation of Safism.

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    Safism was founded in the 13th century by Yohanna in the country of Elam. It is based on Yohanna's teachings and the central concept of Wilaya, referring to divine inspiration received directly from God. After Yohanna's death, various sects and divisions emerged within Safism regarding his successor, doctrines like resurrection, and who had authority over the community. This led to civil wars and the rise of militant orders, with the Kalebids eventually consolidating power in the 14th century and establishing the dominant orthodox interpretation of Safism.

    Copyright:

    © All Rights Reserved
    Download as ODT, PDF, TXT or read online from Scribd
    Download as odt, pdf, or txt
    107 views9 pages

    Books To Download

    Uploaded by

    Mohammed Abdul Khader
    Safism was founded in the 13th century by Yohanna in the country of Elam. It is based on Yohanna's teachings and the central concept of Wilaya, referring to divine inspiration received directly from God. After Yohanna's death, various sects and divisions emerged within Safism regarding his successor, doctrines like resurrection, and who had authority over the community. This led to civil wars and the rise of militant orders, with the Kalebids eventually consolidating power in the 14th century and establishing the dominant orthodox interpretation of Safism.

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    © All Rights Reserved
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    of 9

    Safism

    Safism was founded by Yohanna


    (1239-1273). It is described as a
    Millat, a Tariqa and a Silsila. Safism
    was established in the 13th century
    in the country of Elam. It is based on
    the teachings of Yohanna, regarded
    as a Wali (saint). The institution of
    Wilaya is central to Safism. A Wali is
    a recipient of Ilham (divine
    inspiration), direct guidance and
    inspiration from God Himself. Safism
    is a monotheistic faith, based on the
    Wahdat or unity of God. Yohanna
    was believed to be a faith healer
    who acquired disciples and travelled
    extensively in the country of Elam.
    He established the Safi Tariqa,
    acquiring disciples and followers
    from diverse faiths, including
    Muslims, Jews, Christians and
    Zoroastrians. The Shahada
    (martyrdom) of Yohanna in 1273.
    Yohannas main followers in the
    town of Roza, Elam. The Safi tariqa
    or silsila. Its movement spreads. In
    the land of Elam, ruled by the
    Muridin (disciples).
    Today, the Safis in Elam, intensely
    loyal to Yohanna, whom they regard
    as their Wali (saint), Imam (leader),
    and Hadi (guide). Some Safis believe
    that Yohanna was not martyred, but
    that he went into hiding, or Ghaiba.
    Others insist that he will be either
    reincarnated or resurrected and
    return to lead the faithful at the end
    of the age. These apocalyptic sects
    of Safis have traditionally been at
    loggerheads with more orthodox
    Safis who reject such doctrines. Still,
    another important division was
    regarding the administration and
    leadership of the Millat after
    Yohannas martyrdom. Some of the
    community referred to the authority
    of the Muridin (disciples) who
    formed the first council to regulate
    the affairs of the community and
    maintain the Mazar. Based on his
    divine inspiration, Yohanna wrote
    the Sahifa, the sacred text of
    Safism, which contains praises of
    God that are recited in the Mazar.
    The original scroll of the Sahifa is
    contained in the Mazar as a relic,
    along with other relics, such as
    Yohannas stick and cloak.

    The first Safi civil war broke out


    shortly after Yohannas martyrdom
    in 1273. The Muridin organized an
    armed campaign to crush the
    apostate movement which they
    blamed for having assassinated
    Yohanna. The Muridin did battle with
    the rebellious tribesmen, but the
    latter were finally compelled to
    cease their hostilities and sign a
    treaty. During this civil war, there
    were false saints and false
    successors, those claiming to be
    Yohannas hand-picked successor,
    those who rallied to his son Yahya,
    those who claimed to be Yohanna
    themselves, those who believed
    they had inherited Wilaya from him.
    The Muridin faught against all of the
    pretenders.

    But soon, armed factions began to


    appear, each wanting to take control
    of the community. Warlords
    appeared, and religious leaders and
    revivalists launching armed
    insurrections against the leadership
    of the Muridin. These included a new
    movement of zealous fighters which
    wanted to spread the Tariqa through
    violence, and holy war, known as
    Malhama. They claimed to inherit
    the legacy of the Muridin, who had
    engaged in Malhama. The violent
    fanatics formed a martial order,
    where initiates were taught not only
    the spiritual disciplines of the Tariqa
    and how to read the Sahifa, but also
    martial arts and training with
    weapons. This martial order carrying
    weapons, swords, arrows, spears,
    daggers, etc. They also took it upon
    themselves to guard the Mazar. Out
    of this militant order arose Kaleb,
    who later established the Kalebid
    dynasty, consolidating his control
    over the country. In the 14th
    century, the Kalebids became the
    undisputed rulers of Elam. They
    easily put down dozens of
    insurrections, including from various
    unorthodox sects, but also from the
    zealous martial orders who believed
    that the Kalebids had betrayed them
    by indulging in luxury. The Kalebids
    had to frequently put down
    rebellions from the martial orders,
    but tried to integrate initiates of the
    martial orders into the regular army,
    bribing them with positions of
    command. Thus the Kalebids
    succeeding in disrupting the martial
    orders to some extent. The Kalebids
    nurtured the establishment of the
    quietist orthodoxy which
    emphasized the seven points of
    Safism:
    1. Oneness of God
    2. Sainthood of Yohanna
    3. Inspiration of Sahifa
    4. Pilgrimage to Mazar
    5. Celebration of Wilada
    6. Following the Tariqa
    7. Defense of Milla
    Although orthodox Safis agreed
    there were seven points, they did
    not always agree on what
    constituted these points. Some of
    them included paying of Sadaqa, a
    religious tax, while others did not
    recognize celebration of Wilada, or
    did not recognize fighting of
    Malhama. For example, these are
    our seven points:

    1. Oneness of God
    2. Sainthood of Yohanna
    3. Reading of Sahifa
    4. Pilgrimage of Mazar
    5. Paying of Sadaqa
    6. Offering of Qurban
    7. Following of Tariqa

    Differences over Sadaqa, Wilada,


    Qurban, Malhama.

    Yusuf Kawkabi, the pre-eminent Safi


    historian of the late 14th century, in
    his Chronicles records the history of
    Safism and the early Safi sects,
    groups and factions. Kawkabi was
    considered the greatest scribe,
    scholar, philosopher, legalist, jurist,
    teacher, and historian of Safism.

    Kawkabis defense of the seven


    points?

    Kawkabis book:

    An Ellucidation of the Seven Points


    by Yusuf Kawkabi (English trans.)

    Kawkabi defines the seven points:

    i. Oneness of God (Wahda)


    ii. Sainthood of Yohanna (Wilaya)
    iii. Inspiration of Sahifa
    iv. Pilgrimage of Mazar (Ziyara)
    v. Celebration of Birthday (Wilada)
    vi. Following of Path (Tariqa)
    vii. Unity of Community (Milla)

    What is described as Kawkabian


    orthodoxy, and pre-Kawkabian
    orthodoxy.

    Kawkabis writings studied by Wells.

    Kawkabian orthodoxy, the chronicles


    of Kawkabi.

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