Yazidis persecution

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Yazidis persecution refers to acts of violence against Yazidis . These persecutions experienced recently with the genocide of terrorists operating Sunni militia Islamic State (IS) at its peak.

Yazidi refugees receive support from the International Rescue Committee in a camp

history

Beginning

According to the Yazidis researcher Philip G. Kreyenbroek, the first persecution by Muslims began when the Yazidis were no longer perceived as a special Muslim community. With that they stood outside the umma . A report on the earliest persecutions in 1415 can be found in al-Maqrīzīs work "The Guide to Knowledge of the Mamluk Lands" ( as-Sulūk li-Maʿrifat Duwal al-Mulūk ), a chronicle of the Mamluks. The orientalist Rudolf Frank translated the relevant part into German in 1911.

Al-Maqrīzī wrote that the followers of ʿAdī ibn Musāfir raised his grave to their qibla and soon went so far as to say that everything they owned came from him. Prayer is obsolete for Yazidis, since ʿAdī ibn Musāfir is already doing this for them with God. Based on such reports, the Shafiʿite scholar Jalāl al-Dīn Muhammad ibn ʿIzz al-Dīn Yūsuf al-Hulwānī called for their persecution. Some Kurdish tribes listened to this and attacked the "followers of Sheikh ʿAdī". They committed a massacre of the Yazidis and devastated ʿAdī ibn Musāfir's grave. By taking out his bones and burning them, they mocked the believers. Many Yazidis went into captivity. Those who were able to stay, according to the report, from then on persecuted Islamic legal scholars ( fāqih ) and killed them. The Kurdish researcher John S. Guest writes in his book on the Yazidis, on the other hand, that the trigger for this campaign was the power that was concentrated in the hands of the Yazidis.

Persecution by Kurds

Throughout history, Muslim Kurds committed many atrocities against the Yazidis. In 1832 the Kurdish prince Mohammed Pascha Rewanduz carried out a massacre of the Yazidis in Khatare and in 1844 Bedirxan Beg carried out another massacre of the Yazidis in the Tur Abdin mountain range. In 1832 they also committed a joint massacre of the Yazidis in Shekhan .

Ottoman Empire

At the beginning of the Ottoman Empire , the Yazidis were still powerful. A Yazidis was named " Emir of the Kurds". However, the influence decreased over time, especially due to the many conversions to Islam . Nevertheless, the Yazidi share in Kurdish tribes and confederations was still considerable. Often, non-Yezidi Kurdish tribes were the driving force behind the waves of persecution. The Yazidis the term Farmān for all massacres from the Ottoman Empire onwards. In Ottoman usage, Ferman referred to a sultan's decree.

Although Muslim Kurds often played a major role in the atrocities committed against the Yazidis, there were also times when Kurds and Yazidis worked together to found their own emirate . The consequences of this were punitive expeditions by the Ottomans, which often resulted in massacres of Yazidis. This happened for the first time under Suleyman I in the 16th century. At that time, Kurdish tribes were fighting the Ottoman Empire. Under the Kurdish tribal leader Hasan Beg ad-Dāsnī, the Kurds were at war with the Ottomans. When these ad-Dāsnīs got hold of them, they executed him. The Yazidis responded with revolts. Some Yazidis consider this fatwā as the starting point for the first six farmān of the Yazidis . However, other Yezidi websites only list this fatwā in eighth place.

In 1832 ʿAlī Beg, the Yezidi Mir in Shaikhan from the Daseni tribe, had long been in a feud with the Kurdish-Sunni leader ʿAlī Aga, a relative of an important Kurdish Islamic cleric. ʿAlī Beg invited him to become karif (a Yazidi custom in northern Iraq in which a son is circumcised on the lap of a Muslim , creating a lifelong bond between the two) of his son. Deeply honored by this offer, ʿAlī Aga set out with a few protectors. When he arrived at ʿAlī Beg, he was killed. An Islamic clergyman, related to the murdered man, complained to the Ottoman consul ʿAlī Ridā Pasha in Baghdad . He instructed Kor Mohammed to handle the matter. That Kor Mohammed was the leader of the Soran Kurds , who were historically hostile to the Yazidi tribe of the Daseni. In addition, Kor Mohammed was a devout Sunni Muslim.

When the Yazidis ʿAlī Beg received news of this, he rode to Kor Mohammed without an escort. ʿAlī Beg turned down the proposal to convert to Islam. Thereupon Kor beheaded Mohammed ʿAlī Beg and persecuted the Yazidis. In some cases, Christians and Jews also fell victim to him. As a result, many Yazidis tried to flee from Shaykhan to Mosul . However, since the Tigris was in high water, few managed to reach the city. Most of the rest were killed on the bank by Kor Mohammed's men. This persecution went down in the collective memory of the Yazidis as the “Soran massacre”.

After the Ottomans had given the Yazidis a certain legal status in 1849 through repeated interventions by Stratford Canning and Sir Austen Henry Layard , they sent their Ottoman general Omar Wahbi Pasha (later known as "Ferîq Pasha" in the memory of the Yazidis) from Mosul in 1890 or 1892 to the Yazidis in Shaikhan and again gave the Yazidis an ultimatum to convert to Islam. When the Yazidis refused, the areas of Sinjar and Shaikhan were occupied and another massacre committed among the residents. The Ottoman rulers mobilized Kurdish tribes and the Hamidiye cavalry, later founded in 1891, to take action against the Yazidis. Many Yazidi villages were attacked by the mostly Kurdish Hamidiye cavalry and the residents were killed. The Yazidi villages of Baschiqa and Bahzani were also raided and many Yazidi temples were destroyed. The Yazidi Mir Ali Beg was captured and held in Kastamonu . The central shrine of the Yazidis Lalisch was converted into a Koran school. This condition lasted for twelve years until the Yazidis were able to recapture their main shrine, Lalisch.

In the middle of the picture you can see Mir Ali Beg II (the grandson of Mir Ali Beg I and grandfather of Mir Tahsin Saied Beg )

Saddam Hussein

During the Arabization campaign in the 1970s, the then Iraqi dictator Saddam Hussein had Yazidi cities - especially those near mountains - evacuated and destroyed and wanted the local people to convert to Islam. The population was then resettled in man-made cities on the plains. On the one hand, he wanted to deprive the Peshmerga fighters of the possibility of shelter, and on the other hand, some villages were forcibly relocated in order to promote the construction of the Mossul dam. As a result of this resettlement, the Yazidis lost most of their economic independence. Those who revolted against the plans of the Iraqi government at the time were abducted, tortured and in many cases even disappeared.

Another consequence of this campaign was the systematic discrimination against the Yazidis. In public schools, they received neither instruction in their Kurmanji language nor in their religion. Socially, because of their religion, they suffered from attacks and hostility from Muslims. Amnesty International gives the reason for this in a report: Many Muslims consider the Yazidis to be infidels and therefore not worthy of protection. More radical Muslims even see the killing of a Yazidis as a sacred act. See also chapter 3.4 on the position of the Yazidis .

Sinjar attack in 2007

On August 14, 2007, four suicide bombers from the terrorist organization al-Qaeda carried out a massacre of the civilian population in southern Sinjar. With four trucks loaded with explosives, the terrorists almost completely destroyed the two villages of Siba Sheikh Khidir (al-Jazirah) and Til Ezer (al-Qahtaniya). Over 500 people were killed and over 1,500 injured, many seriously. It was al-Qaeda’s most devastating act of terrorism since September 11, 2001 . Even after this attack, many Yazidis feared that extremists would “want to exterminate” them.

Genocide 2014

Yazidi commemoration of the genocide on August 3, 2014 in the Turkish city ​​of Diyarbakır (2015)
Yazidi Genocide Memorial on August 3, 2014 at the White House in Washington, DC (March 15, 2019)

On August 3, 2014, the Islamic State terrorist militia attacked the main Yazidi settlement area in Sinjar and committed genocide against the population. According to the UN , up to 5,000 Yazidis (including around 3,000 men and boys, according to Spiegel-Online ) were murdered, between 6,470 and 7,000 women and children kidnapped and over 400,000 driven from their homeland; around 2850 Yazidis are still missing today. In addition, the IS terrorist militia committed sexual violence / abuse against Yazidi women after they were enslaved.

This genocide was preceded by the withdrawal of Kurdish  Peshmerga from the region around the Jabal Sinjar . When the Peshmerga had fled the civilian population and thus left the Yazidis defenseless, the IS organization started the genocide of the Yazidis in the Sinjar region. The Kurdish People's Defense Units (YPG) managed to save the lives of 10,000 Yazidis in August of the same year by clearing a corridor to the Sinjar Mountains. In the eyes of the Yazidis, it was exclusively the YPG that the IS terrorists had fought.

As the IS organization wrote in its own publications, Muslims should question the existence of Yezidism, as God will ask Muslims this question on Judgment Day . In order to avoid the murder, many Yazidis forcibly converted to Islam . Contrary to previous practice with such massacres, those affected were allowed to return to Yazidis by the Yazidis. In reference to similar experiences from the Ottoman Empire, the Yazidis also name the massacre of the IS organization Farmān .

The United Nations and the European Parliament recognize the genocide of the Yazidis as such. In 2020, increased suicide was observed among Yazidis who were eyewitnesses to the genocide.

Memorial to the victims of the genocide of the Yazidis in 1915 (left). Erected in Yerevan , Armenia, in April 2015. Memorial to the victims of the genocide of the Yazidis 2014 (right). Erected in Yerevan, Armenia, in April 2016.

The ideological basis: fatwas that classify the Yazidis as unbelievers

All the massacres of the Yazidis were committed by the Muslims. During their history, the Yazidis were mostly under the pressure of their Muslim neighbors, which at times led to violence and massacres. This also had to do with the fact that the Yazidis, unlike Christians or Jews, were not considered Ahl al-kitāb . The result was that, under Islamic law, they were not given any protection of their lives and property, or permission to practice their religion. The perception of the Yazidis as infidels is still widespread in Iraq, as Amnesty International wrote in a 2005 report. Various fatwas, in which the Yazidis are classified as unbelievers, are responsible for this. Here are a few examples.

The late Ottoman Yazidis fatwa

One of the earliest fatwas, in which the Yazidis are explicitly mentioned and declared unbelievers, probably dates from the late Ottoman period. It was first published in 1935 by the Iraqi scholar ʿAbbās al-ʿAzzāwī (1890–1971) in his book Tārīḫ al-Yazīdīya wa aṣl ʿaqīdatihim ("The History of the Yazidis and the Origin of Their Doctrine of Faith"). He mentions that he saw them in the Suleymaniye Library in Istanbul with the books of Ismāʿī Haqqī Izmīrlī (1869–1946). The text stated that she had received Izmīrlī as a gift from a notable named Nuʿaim Bak (Bey) Āl Bābān.

In 1949 the Iraqi historian Siddīq ad-Damlūdschī (1880-1958) published the text in his book about the Yazidis. Ad-Damlūdschī declares that he wrote the fatwa in its entirety in a composite manuscript by a certain Dr. Dāwūd Jalabi have found. He also found excerpts from it elsewhere, for example in the book al-Yazīdīya wa-manšaʾ niḥlatihim by Ahmad Taimūr Pascha (1871–1930) from 1928 and in a collective manuscript with the words "The Yazidis are original unbelievers, as it is narrated from some books of the Madhhab “is overwritten.

The fatwa is also reproduced in a 2004 publication by the Kurdistan Center for Strategic Studies . The author'Adnān Zaiyān Farhan indicates that he after an anonymous manuscript entitled "Three sheets on the denunciation of the Yazidi" ( Talat aurāq fī Takfir al-yazīdīya cited), which in the Iraqi manuscript collection Dār Saddam li-l-maḫṭūṭāt is kept and has the number 30580 there. The Dār Ṣaddām li-l-maḫṭūṭāt is a library for manuscripts that was renamed after the fall of Saddam Hussein in the "House of Iraqi Manuscripts" ( Dār al-maḫṭūṭāt al-ʿirāqīya ).

The question of authorship

The question of the authorship of the fatwa has not yet been clarified. There are three different attributions:

  • ʿAbbās al-ʿAzzāwī ascribed it to a certain ʿAbdallāh ar-Ratbakī (d. 1749) in his book. According to ad-Damlūdschī, the name is correctly ʿAbdallāh ar-Rabtakī. He is a scholar from the village of Rabtaka in the mountains of al-Muzūrīya, who lived from 1650 to 1749, settled in Mosul and worked there as a lawyer. Ad-Damlūdschī himself, however, has doubts about this ascription.
  • In the collective manuscript of Dāwūd Jalabī, in which ad-Damlūdschī found the fatwa, the fatwa is given to a sheikh named Hasan al-Shīvkī (written with ۋ) attributed. Ad-Damlūdschī explains that this name refers to a village that is located in the valley of the Gomel River near the village of Chunus.
  • The publication of the Kurdistan Center for Strategic Studies from the year 2004, the fatwa is the Ottoman scholars Ebussuud Efendi (1490-1574), who under Sultan Suleiman as Shaykh al-Islām acted attributed.

A scientific study on the question of the authorship of the fatwa is not yet available. An argument against an authorship by Abū s-Suʿūd is that there are a number of different fatwas on the Yazidis, which were ascribed to this well-known scholar, who was considered one of the most important authorities of the Ottoman Empire. For example, ad-Damlūdschī found a fatwa in the library of a certain Amīn Bek al-Jalīlī, which was also attributed to Abū s-Suʿūd, which was written in an extremely laymanlike manner and bristled with a lack of knowledge of Islamic law .

Content of the fatwa

The author of the fatwā lists several points which he ascribes to the Yazidi doctrine of the faith and which in his view justify the classification as unbelief:

  • The Yazidis denied the Koran, claiming that it was nothing more than a lie. A true Yazidi believer only has to rely on Sheikh Fahr (one of ʿAdī ibn Musāfir's main disciples) and adhere to her. This is the reason why the Yazidis are hostile to Islamic scholars and hate them, and even kill them in horrible ways if they get hold of them. The books of Islam ( kutub al-Islām ) are torn up by the Yazidis.
  • They approved extramarital intercourse ( zinā ) insofar as it was done by mutual consent. The author of the fatwā refers to a person who is not mentioned in detail and who brought this information to the author. This person read this in the Yazidis' book Ǧilwa .
  • ʿAdī ibn Musāfir preferred them many times over to Mohammed and even claimed that there was no relationship between the two.
  • The Yazidis attributed physical attributes such as eating, drinking, standing, and sitting to God .
  • They allowed their sheikhs to have sexual intercourse with their wives and even approved it.
  • They claimed that ritual prayer was of no use and that it was not an obligation. Rather, the Yazidis' duty is purity of heart.
  • The Yazidis prostrate themselves to Lalisch and any other place that they believe is a sacred place. These include in particular the banner of ʿAdī ibn Musāfir. The one who does not prostrate himself before him is considered by them to be an unbeliever ( kāfir ). And it is known that this prosternation equates to the prosternation in front of idols and the sun, and not to prostration in front of emirs, scholars and sheikhs.
  • They believed that Adī ibn Musāfir would put his fellowship on a plate on the day of the resurrection and move into paradise with it on his head - in spite of God and the angels.

These are just some of their shameful statements and ugly deeds. The author of this fatwā claims that this information was brought to him by someone who had joined the Yazidis and inquired about their circumstances. Another reported that they were divided into three groups:

  1. Your exaggerators, who claim that ʿAdī ibn Musāfir is God.
  2. Those who claim that Adī ibn Musāfir is part of God's oneness. God judges here about heaven, ʿAdī ibn Musāfir about worldly matters.
  3. Finally, the group that ʿAdī ibn Musāfir regards neither as God nor part of God. In their opinion, however, ʿAdī ibn Musāfir has the rank of great wezir before God, so God does not make a decision without first consulting ʿAdī ibn Musāfir.

The author of the Fatwā concludes this summary with the result that all Yazidis were guilty of violent disbelief ( al-kufr aš-šadīd ). Therefore, the Yazidis would sympathize with the Christians and approve of some of their beliefs. It is very clear that all of this just mentioned leads to the most heinous disbelief.

What follows is a detailed description of the practical implications of this condemnation of the Yazidis as unbelievers. According to the Madhhab of the Malikites , Shafiites and Hanbalites , the area where the disbelief occurred becomes Dār al-Harb , so that the possessions of the inhabitants can be stolen. Regardless of whether the Yazidis are classified as unbelievers or as apostates , one should not accept their tauba if they speak the Shahāda and turn away from their previous beliefs, because there is a consensus among scholars that the heretic's tauba ( zindīq ) is not accepted. The author also refers to Quran verses in Sura 2:14: “When they meet the believers, they say: We believe. But when they are (again) with their devilish like-minded comrades, they say: We will keep it with you. ”Meanwhile, the duty would be to kill the Yazidis. Your belongings are to be regarded as spoils of war.

The alleged script of ʿUbaidallāh at-Tablaghī

The two Iraqi Salafists Hamdī ʿAbd al-Madschīd as-Salafī and Ibrāhīm ad-Dūskī published a text on the Internet with the title ar-Radd ʿalā r-Rāfiḍa wa-l-Yazīdīya al-muḫālifīn li-l-umma al- islamīya al-muḥammadīya (The refutation of the Rāfidts and Yazidis who contradict the Islamic umma of Muhammad ) published, which they ascribe to the Iraqi scholar ʿUbaidallāh ibn Shibl ibn Abī Firās al-Jubbī at-Tablaghe, who wrote Hijra in 658 / 9 AD) died. Whether this writing really comes from the author or was only later put into circulation under his name has not yet been scientifically verified.

The text says, for example, that the devil has seized the minds of the Yazidis and inspired them to love Muʿawīya . They describe him as someone who drank wine and broke with the sharʿīa. Yazīd , in whose tradition the Yazidis are placed in this work, is further characterized as the one who besieged Mecca , catapulted the Kaʿba , killed some of the Ansār and Husain , and forced all Muslims to pay homage to his family. In spite of all this, the Yazidis would have accepted the love of Yazīd - Muʿawīya's son - and would now say that they are taking the blood and wealth of anyone who does not love Yazīd. The person who brought these innovations to them was therefore Hasan ibn ʿAdī, a third generation descendant of ʿAdī ibn Musāfir . Hasan ibn ʿAdī subsequently misled many people with his teaching. The consequence is that the Yazidis would violate Islam .

Muhammad al-Munajid

On islamqa.info, a website operated by Muhammad al-Munajid, the Yazidis are referred to as infidels . This title was preceded by the question of a Muslim whether one should marry a Yazidi. In his answer, al-Munajid said that the Yazidis had developed heresies "with which they withdrew from Islam" ( ḫaraǧa bi-him ʿan dīn al-islām ), and that there is no doubt about their disbelief. Therefore it is forbidden for a Muslim to marry a Yazidi.

This fatwā describes Yezidism first as a political movement that arose in 750 (132 Hijra ) in support of the Umayyads, but then developed in the direction of heresy and finally left the religion of Islam behind. The author of the Fatwā sees the beginning of this development in the battle of Karbala , as a result of which the Shiites began to curse Yazid I. To support Yazid I, the Yazidis therefore founded a political movement that rejected any curse - even the curse of Satan ( ḥattā istankarū laʿn iblīs ). They devoted themselves entirely to the Koran and wanted to delete all words that describe cursing, Satan or disapproval from it, since in their opinion these words did not exist in the original Koran. So they began to worship Satan, who is still cursed in the Koran.

According to this fatwā, the Yazidi beliefs include:

  • The worship of Satan in the form of Melek Taus . They would also perform the tawāf around bronze statues by Melek Taus in the form of a rooster .
  • As Shahada they used the following sentence: "I testify that God is one and that Sultan Yazid is the darling of God."
  • In December ( šahr kānūn al-auwal ) they fasted for three days, which coincided with Yazid's birthday.
  • They collected the Zakāt through Melek Taus and made them available to the leadership of their community.
  • Every year on the tenth day of the month of Dhu l-Hijah , they stand on a mountain in Lalish for their Hajj .
  • They prayed on the night of the 14th to the 15th Shaʿbān , claiming that this would be enough for the whole year.
  • On Judgment Day, ʿAdī ibn Musāfir take his community and move into paradise with them.
  • They make a pilgrimage to the tombs of their sheikhs like ʿAdī ibn Musāfir and lit candles there.
  • They forbid marriages between different castes and allow each Yazidis up to six women.
  • The Yazidis are forbidden to use the color blue because it is the color Melek Taus.
  • They forbade eating lettuce, cabbage, pumpkin, beans and the meat of a rooster - and thus the meat of Melek Taus -, a hen, a fish, a gazelle and a pig, because they see Melek Taus' counterpart in them.
  • When Islam came to Kurdistan, the Yazidis took up some of the beliefs of the then still widespread religion of Zoroastrianism .

Because of all these points, there is no doubt about the unbelief of those who profess Yezidis and that this person is violating Islam. Unlike Jews and Christians, they are not a book religion ( Ahl al-kitāb ), but rather have no book. Hence, Yezidism is an apostate sect ( aṭ-ṭāʾifa al-murtadda ), in which colors of unbelief are mixed together to form a religion ( milla ).

Qatari Ministry of Religions

The Qatari Ministry of Religions describes in a fatwā the belief of the Yazidis as “not belonging to Islam” ( fa-lā ṣila la-hu bi-l-islām ). The Yazidi believer is therefore a kāfir (unbeliever). In another fatwā, the Ministry of Religion describes the genesis of Yezidism from its point of view. As with Muhammad al-Munajid, it is said that Yezidism emerged as a political movement out of love for Yazid I. Later, the Tarīqa ʿadawīya - named after ʿAdī ibn Musāfir - emerged from this. However, this Tarīqa deviated and regarded Yazid I. and Satan, to whom they named Melek Taus, as holy. One of their most important beliefs is therefore:

  • Rejecting the curse of Yazid I, generally rejecting any kind of curse - even when it comes to the curse of Satan, which the Koran prescribes. They erased this kind of curse, disapproval, or the word of Satan from the Koran.
  • They worshiped Satan because they see him as the first monotheist ( al-muwaḥḥid al-auwal ).
  • They have a book called "The Black Book" ( al-kitāb al-aswad ).
  • Her Shahada reads as follows: "I testify that God is one and that Sultan Yazid is the friend of God."
  • They fasted three days for Yazid I's birthday.
  • They prayed on the night of the 14th to the 15th Shaʿbān , claiming that this would be enough for the whole year.
  • On Judgment Day, ʿAdī ibn Musāfir take his community and move into paradise with them.
  • They make a pilgrimage to the trenches like that of ʿAdī ibn Musāfir.
  • The beliefs of Zoroastrianism have entered their religion.
  • They raise ʿAdī ibn Musāfir to the level of the unity of God ( al-ulūhīya ).

Since they cannot be assigned to the Ahl al-kitāb , a Muslim should not consume a meal prepared by Yazidis.

When asked whether one should consume the food and drink of the Yazidis who invite one into their home, the ministry replied by comparing it to the Ahl al-kitāb . Since the Yazidis are not Ahl al-kitāb , a Muslim is not allowed to consume their food and drinks. A Muslim is only allowed to enter their house if one wishes to invite them to Islam .

Reclassification of the Yazidis as Ahl al-kitāb

After the massacres of the Yazidis by the IS organization in 2014, there were efforts by Islamic scholars to recognize the Yazidis as Ahl al-kitāb . In an open letter against the declaration of the caliphate by the IS militia, over 120 Islamic scholars demanded recognition of Yezidism. They criticized the genocide by the IS terrorists as a “heinous crime” and referred in their argument to a hadeeth and the positions of al-Qurtubīs and Mālik ibn Anas : The jizīya should be raised by all non-Islamic groups. They also refer to the tradition of the Umayyad , also Hindus and Buddhists as dhimmis recognized. The signatories of the open letter ultimately refer to the Yazidis as Majus .

It is possible that the Yazidis were granted Ahl al-kitāb status as early as the middle of the 19th century in the Ottoman Empire. This emerges indirectly from a remark by Christine Allison who says that the Yazidis did not have this status before 1849.

Yazidi view of the persecutions

Remembering persecution is a central part of Yazidi identity. As mentioned above, it became common for the Yazidis to equate persecution from the time of the Ottoman Empire with the Ottoman term Farmān , which denotes a decree of the Sultan. The number of 72 Farmān can be derived from the oral traditions and folk songs of the Yazidis . There is no consistent line in the exact counting of the Farmān . For example, some Yazidis speak of 73 Farmān , others of 74. What they have in common, however, is that they describe the persecution of the Yazidis to this day.

The first six Farmān were, according to a list, the result of Abū s-Suʿūds Fatwā. Suleyman I took this as an opportunity to persecute the Yazidis. Another website names Abū s-Suʿūds Fatwā as number eight and begins with the persecution in 1246 by the last Atabeg of the Zengids in Mosul , Badr ad-Dīn Luʾluʾ .

Some Yazidis date the persecution by Kor Mohammed from 1832 to 1831, but also speak of the fact that their leader ʿAlī Beg was killed and they were persecuted. The Yazidis also refer to this as Farmān 43. Others follow this dating, but speak of Farmān 49.

The Farmān 59 to 73 are said to be various fatwās of extremists who allow the blood of Yazidis to be wasted. In addition, the catastrophe ( nakba ) of 2007 counted among them - an allusion to the attack by al-Qaeda.

The last Farmān is number 74 and denotes the genocide of the Yazidis by the IS terrorists.

literature

  • Christine Allison: Yazidis i. General. In: Encyclopædia Iranica . Accessible online .
  • ʿAbbās al-ʿAzzāwī: Tārīḫ al-Yazīdīya wa aṣl ʿaqīdatihim . Maṭbaʿat Baġdād, Bagdad, 1935. pp. 84–89. Digitized .
  • Amnesty International: Yazidis in Iraq . Digitized
  • Ṣadīq ad-Damlūǧī: al-Yazīdīya . Maṭbaʿa al-ittiḥād, al-Mūṣul 1949. Digitized
  • Irene Dulz: The Yazidis in Iraq. Between the »model village« and escape. Studies on the contemporary history of the Middle East and North Africa. Volume 8). Münster u. a., Ref. 2001.
  • ʿAdnān Zaiyān Farḥān: al-Kurd al-Aizidīyūn fī iqlīm Kurdistān - Dirāsa sīyāsīya, iqtiṣādīya wa-iǧtimāʿīya min bidāyat al-qarn at-tāsiʿ ʿa-ū al-al-niālāya (1800) . Sulaimānīya, Markaz Kurdistān li-d-dirāsāt al-istrātīǧīya 2004. Digitized
  • Rudolf Frank:  Sheikh ʿAdî, the great saint of the Jezîdîs . Turkish Library, Vol. 14. Berlin, 1911.  Digitized
  • John S. Guest: Survival Among the Kurds - A History of the Yezidis . London and New York, Kegan Paul International, 1993.
  • Phillip G. Kreyenbroek: Yezidism: its background, observances and textual tradition . Lewiston [u. a.], Mellen, 1995.
  • Sir Austen Henry Layard: Nineveh and its remains: with an account of a visit to the Chaldæan Christians of Kurdistan, and the Yezidis, or devil-worshipers; and an inquiry into the manners and arts of the ancient Assyrians. Vol. II. London, John Murray 1850. Digitized
  • Taqī d-Dīn Abū l-ʿAbbās Aḥmad ibn ʿAlī al-Maqrīzī:  as-Sulūk li-Maʿrifat Duwal al-Mulūk. Dār al-kitāb al-ʿilmīya, Beirut 1997. Digitized
  • Khalil J. Rashow: Yezidi - racial madness and religious fanaticism . Accessible online .
  • ʿAbīd Allāh ibn Shabal ibn Abū Firās al-Ǧabī at-Taġlabī: ar-radd ʿalā ar-rāfiḍa wa-l-yazīdīya al-muḫālifain li-l-umma al-islamīya al-muḥammadīya (The refutation of the Rāfidāfid and Contradicting the Islamic Umma of Muhammad). Eds. Ibrāhīm ad-Dūskī and Hamadī ʿAbd al-Madschīd al-Salafī (October 11, 2010). Digitized as well as archived PDF

Individual evidence

  1. ↑ Kreyenbroek: Yezidism: its background, observances and textual tradition. 1995, p. 34.
  2. ↑ al-Maqrīzī: as-Sulūk li-Maʿrifat Duwal al-Mulūk. Dār al-kutub al-ʿilmīya, Beirut, 1997. Vol. VI, pp. 369-370. Digitized .
  3. ↑ Frank: Sheikh ʿAdî, the great saint of the Jezîdîs . 1911, pp. 87-91. Digitized
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  9. ↑ Birgul Acikyildiz: The Yezidis: The History of a Community, Culture and Religion . IBTauris, 2014, ISBN 978-1-78453-216-1 ( google.de [accessed January 30, 2019]).
  10. ^ Diane E. King: Kurdistan on the Global Stage: Kinship, Land, and Community in Iraq . Rutgers University Press, 2013, ISBN 978-0-8135-6354-1 ( google.de [accessed January 30, 2019]).
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  15. ↑ Author unknown: al-Farmānāt (ḥamalāt al-ibāda al-ǧamāʿīya) al-latī waqaʿat ʿalā š-šaʿb al-īzādīya . In: ekurds.com, date unknown, accessed May 31, 2018.
  16. ↑ a b c d Farmānāt (ḥamalāt al-ibāda al-ǧamāʿīya) al-latī waqaʿat ʿalā š-šaʿb al-aizīdī . In: sidosat.yoo7.com, January 3, 2012, accessed February 5, 2018.
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  19. ↑ Guest: Survival Among the Kurds. 1995, p. 68.
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  21. ↑ Guest: Survival Among the Kurds. 1995, pp. 68-69.
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  25. ↑ a b Khalil J. Rashow: Yezidi - Rassenwahn und Religionsfanatismus. In: Society for Threatened Peoples , 2002, accessed on May 30, 2017.
  26. ^ Matthew Barber: Sinjar was only the beginning . In: Syria Comment, August 8, 2014, accessed May 30, 2017.
  27. ^ A b Ruth Jüttner and Wolfgang Grenz: Yazidis in Iraq. In: Amnesty International , August 16, 2005, accessed May 30, 2017.
  28. ↑ Damien Cave and James Glanz: Toll in Iraq Bombings Is Raised to More Than 500 . In: New York Times , August 22, 2007, accessed May 30, 2017.
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  31. ↑ Richard Spencer: Isil carried out massacres and mass sexual enslavement of Yazidis, UN confirms . October 14, 2014, ISSN  0307-1235 ( telegraph.co.uk [accessed May 23, 2020]).
  32. ↑ John Beck: Iraq's Yazidis living in fear on Mount Sinjar. . In: Al Jazeera , July 2016, accessed January 5, 2017.
  33. ^ Protest march in Berlin: On August 3rd, the Yazidis commemorate the expulsion. August 2, 2018, accessed July 26, 2019 .
  34. ↑ Claudia Rammelt (ed.) In connection with Jan Gehm and Rebekka Scheler: Plurality and coexistence, violence, flight and expulsion: Christian, Yezidi and Muslim worlds in the current upheavals in the Middle East . LIT Verlag Münster, 2019, ISBN 978-3-643-14293-1 , pp. 140–141 ( google.de [accessed September 6, 2019]).
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  39. ↑ Dabiq 4. , p. 14. Retrieved May 30, 2017.
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  41. ↑ Alexandra Leistner: UN accuses ISIS militia of genocide in Iraq. In: Euronews, March 19, 2015, accessed June 21, 2016.
  42. ↑ Texts adopted - Thursday, February 4, 2016 - Systematic mass murder of religious minorities by IS - P8_TA-PROV (2016) 0051. European Parliament website . Retrieved June 6, 2016.
  43. ^ Report of the Office of the United Nations High Commissioner for Human Rights on the human rights situation in Iraq in the light of abuses committed by the so-called Islamic State in Iraq and the Levant and associated groups. United Nations High Commissioner for Human Rights website . Retrieved March 13, 2016.
  44. ↑ Al-ʿAzzāwī: Tārīḫ al-Yazīdīya wa aṣl ʿaqīdatihim . 1935, pp. 84-89.
  45. ↑ a b ad-Damlūǧī: al-Yazīdīya . 1949. pp. 434-439.
  46. ↑ 'Adnān Zaiyān FARHAN: al-al-Kurd Aizidīyūn fī Iqlim KURDİSTAN - Dirāsa sīyāsīya, iqtiṣādīya wa-iǧtimā'īya min Bidayat al-qarn at-tāsi''ašar Hatta Nihayat al-al-Harb'ālamīya al-ula (1800-1917) . Sulaimānīya, Markaz Kurdistān li-d-dirāsāt al-istrātīǧīya 2004. p. 283. Digitized
  47. ↑ Al-ʿAzzāwī: Tārīḫ al-Yazīdīya wa aṣl ʿaqīdatihim . 1935, p. 84.
  48. ↑ a b ad-Damlūǧī: al-Yazīdīya . 1949. p. 433 f.
  49. ↑ Farḥān: al-Kurd al-aizidīyūn fī iqlīm Kurdistān. 2004, pp. 277-278.
  50. ↑ ad Damlūǧī: al-Yazīdīya . 1949. p. 429. The fatwa is reproduced on pages 429-434.
  51. ↑ Farḥān: al-Kurd al-aizidīn fī iqlīm Kurdistān. 2004, pp. 278-280. Digitized
  52. ↑ Farḥān: al-Kurd al-Aizidīyūn fī iqlīm Kurdistān. 2004, pp. 280-281. Digitized
  53. ↑ Farḥān: al-Kurd al-aizidīn fī iqlīm Kurdistān. 2004, p. 281. Digitized
  54. ↑ at-Taġlabī: ar-radd ʿalā ar-rāfiḍa wa-l-yazīdīya al-muḫālifain li-l-umma al-islamīya al-muḥammadīya , p. 243. Digitized
  55. ↑ at-Taġlabī, pp. 245f. Digitized
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  63. ↑ Yazidi survivors of ISIS rape told children unwelcome | Stephen Quillen. Retrieved September 6, 2019 .
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