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.