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[5] [10] [11] The religion of the Yazidis is a highly syncretistic one: Sufi influence and imagery can be seen in their religious vocabulary, especially in the terminology of their esoteric literature, but much of the mythology is non-Islamic, and their cosmogonies apparently have many points in common with those of ancient Iranian religions.
According to the researcher Victoria Arakelova, Yazidism is a unique phenomenon, one of the most remarkable illustrations of ethno-religious identity, centred on a religion the Yazidis call Sharfadin. And therefore, it is quite legitimate to speak of the unity of both the Yazidi religious identity and Yazidi ethnicity. [148] [140]
In 1324, Abu Firas Ubaydullah ibn Shibl noted that Yazidism emerged as a religion independent from Islam, and claimed that Adawiyya had been reincorporated in Yazidism, stating that the newer Yazidis had adopted the beliefs of the older "ignorant Adawi Yazidis", who were "misled by Satan who whispered to them that they must love Yazid, to such ...
Yazidis believe that Tawûsî Melek is not a source of evil or wickedness. [8] [9] [10] They consider him to be the leader of the archangels, not a fallen nor a disgraced angel, but an emanation of God himself. [8] [9] [10] The Yazidis believe that the founder or reformer of their religion, Sheikh Adi Ibn Musafir, was an incarnation of Tawûsî ...
Yazidi leaders meet the Chaldean patriarch Audishu V Khayyath in Mosul, c.1895. The Yazidis are a group [17] in Iraq who number just over 650,000. Yazidism, or Sherfedin, dates back to pre-Islamic times. [9] Mosul is the principal holy site of the Yazidi faith. [9] The holiest Yazid shrine is that of Sheikh Adi located at the necropolis of ...
Only Yazidi women who are virgins and who have chosen a chaste and ascetic life can be accepted as members of this women's order. The Fakra are responsible for the maintenance of the Yazidi temple Lalish. Kebanî ("mistress of the house") is called the head of the Yazidi women's order. [16]
Twelver Shias sometimes consider Zaydism to be a "fifth school" of Sunni Islam. [4] Zaydis regard rationalism as more important than Quranic literalism and historically were quite tolerant towards Sunni Shafi'ism, a religion of about half of the Yemenis. [5] Most of the world's Zaydis are located in northern Yemen and Najran, Saudi Arabia.
Sinjar town’s main Sunni Muslim district remains a stretch of rubble; the occupants have not returned, facing hostility from their former Yazidi neighbors who view them as IS collaborators.