Yazidism, also known as Sharfadin, is a monotheistic ethnic religion that originated in Kurdistan and has roots in pre-Zoroastrian Iranian religion, directly derived from the Indo-Iranian tradition. Its followers, called Yazidis, are a Kurdish-speaking community.
Sheikh Hasan ibn Sheikh ‘Adī II is a holy and historical figure in that is revered in Yazidism and considered the physical or earthly incarnation of Melik Şêxsin, one of the Seven Divine Beings to whom God assigned the World's affairs. Melik Şêxsin is associated with the Pen and consequently with writing and books, he is thus called Xudanê Qelemê. Adani Sheikhs are the descendants of Sheikh Hasan and were traditionally the only ones in Yazidi society that had the privilege to acquire the art of writing and reading.
Sheikh Sharaf ad-Dīn ibn al-Hasan was the son and religious heir of al-Hasan ibn ‘Adī and thus head of the ‘Adawiyya order. He died in battle against the Mongols in 1258 and was succeeded by his uncle, Fakhr ad-Dīn ibn ‘Adī. Due to the hostility of the Mongols, his son Zayn ed Din preferred not to become his successor and passed on the duties to Fakhr ad-Dīn ibn ‘Adī, who was married to a Mongol.
There is a social organizational structure in the Yazidi community. There are three main castes, namely the Mirids, the Sheikhs, and the Pirs. Furthermore, there are positions for dignitaries in the Yazidi hierarchy.
Yazidi literature is literature produced by the Kurds-Yazidi people. Although Yazidi literature has traditionally been primarily oral, many Yazidi texts have been transcribed since the 1970s. Kurmanji is the main language used.
Sheikh Sejadin or Sejad ad-Dīn is a holy figure venerated in Yazidism, he is considered one of the Seven Divine Beings, to all of whom God assigned the World's affairs, and his earthly incarnation is considered one of the four sons of Ezdina Mir along with Nasirdîn, Sheikh Shems, and Fexredîn, who are the respective ancestors and patriarchs of the four Şemsanî Sheikh lineages and are considered to have been avatars of the angelic beings.
Sheikh Nasirdin, Melek Nasirdin or Naṣir ad-Dīn is a holy figure venerated in Yezidism, he is considered one of the Seven Divine Beings, to all of whom God assigned the World's affairs, and his earthly incarnation is considered one of the four sons of Ezdina Mir along with Sheikh Shems, Fakhraddin, and Sejadin, who are the respective ancestors and patriarchs of the four Şemsanî Sheikh lineages.
Sheikh Shems or Melek Shams ad-Din is a holy figure venerated in Yazidism, he is considered one of the Seven Divine Beings, to all of whom God assigned the World's affairs, and his earthly incarnation is considered one of the four sons of Ezdina Mir along with Nasirdîn, Fexredîn, and Sicadîn, who are the respective ancestors and patriarchs of the four Şemsanî Sheikh lineages.
Ezdina Mir or Ezdine Mir is a Yazidi holy figure who was the father of Sheikh Shems, Fexredîn, Nasirdin, and Sejadin, making him the ancestor of all Şemsanî Sheikhs. According to Yazidi oral traditions, Sheikh Adi is said to have met Ezdina Mir when he first went to Lalish. He was married twice, first to Sitiya Zin, who was the daughter of Sheikh Adi, he later also married Sitiya Ereb.
Sheikh Mand or Sheikh Mend,Sheikh Mand Pasha was a 13th-century Yazidi saint, ruler of Kilis principality, and an Ayyubid Army commanfiefdom is the son of Şêx Fexredîn and thus belongs to the Şemsanî lineage of sheikhs. His sister was Khatuna Fekhra, revered today as one of the most important Yazidi female saints.
Pir Mam Rashan or Pir Mehmed Reshan was a 12th-century Yazidi saint. The Mam Rashan Shrine on Mount Sinjar was built in honor of him.
Khatuna Fekhra is a holy Yazidi female figure who is venerated as the Xudan of women and children as well as patron of childbirth and pregnancy.
Amadin or ‘Emad ad-Dīn was a 13th-century Yazidi saint.
Sheikh Obekr or Obekir is a holy figure venerated in Yazidism, he is considered one of the Seven Divine Beings, to all of whom God assigned the World's affairs, and his 13th century earthly incarnation is considered the founding patriarch of the Qatani lineage of Sheikhs.
Shehîd ibn Jerr is the name for Seth in Yazidism.
Sultan Êzîd is a divine figure in the Yazidi religion. Although many scholars consider his name to be derived from that of the second Umayyad caliph Yazid I, Yazidis consider him to be a separate figure unconnected to the historical Yazid I. Yazidis typically consider him to be part of a triad of divine emanations of God, though he is sometimes also considered to be identical with the angel Melek Tawus, and thus a manifestation or emanation of God.
The Yazidi New Year (Sersal) is called Çarşema Sor or Çarşema Serê Nîsanê in Kurmanji. It falls in spring, on the first Wednesday of the April and Nîsan months in the Julian and Seleucid calendars, i.e. the first Wednesday on or after 14 April according to the Gregorian calendar.
The Cejna Cemayê is a Yazidi festival that takes place annually from 6 October to 13 October, in honor of the Sheikh Adi. It is an important time for cohesion and includes an annual pilgrimage to the tomb of Sheikh Adi in Lalish, along with many important ceremonies throughout the festive days.
In Yazidism, the Silat Bridge is a bridge in Lalish, Iraq that leads to the most holy Yazidi shrine. It symbolizes the connection and crossing over from the profane earthly world and the sacred, esoteric world. As with the Chinvat Bridge in Zoroastrianism, the Silat Bridge in will also play a role at the end of times in Yazidism.
