Short Answer
This entry provides a scholarly overview of the traditional Qadî (Divine Judgment) rituals within Yazidism, drawing on academic sources, oral texts, and field observations.
Qadî (Kurdish: Qadî) is a ritual of divine judgment performed by Yazidis to symbolically reaffirm the moral order of the universe and the community’s allegiance to the divine hierarchy.
| Key | Value |
|---|---|
| Kurmanji name | Qadî |
| Also written | Qadi, Qadî |
| Category | Ritual / Liturgical ceremony |
| Region | Sinjar (Iraq), Sheikhan, Syria, Turkey, Caucasus, diaspora |
| Observed/Active | Annual (often linked to the Cejna Cemayê) and occasional community‑specific performances |
| Primary sources | Oral qewls, qawwāl recitations, ethnographic reports, Encyclopaedia Iranica entries |
Pronunciation & orthography
Kurmanji spelling: Qadî; Arabic script: قَدي; Cyrillic (Kurdish in former Soviet areas): Кади. IPA: /qaˈdiː/. Common English misspellings include “Qadi” and “Kadi”.
Main exposition
Historical origins
The Qadî ritual is believed to have crystallised during the ‘Adawiyya epoch, the mystical period preceding the formal codification of Yazidism in the 12th–13th centuries (see Açıkyıldız’s analysis of early Yazidi mysticism) (4).
Liturgical structure
A typical Qadî ceremony unfolds in three stages: (1) purification of the space with incense and water, (2) chanting of a prescribed set of qawls by a hereditary qawwāl, and (3) a symbolic “judgment” act in which participants present offerings that are ritually “weighed” before a representation of the divine throne (the “Melek Tawus” motif). The qawls are sung to the accompaniment of the daf (tambourine) and şebāb (flute), echoing the musical practice described for other Yazidi hymns (3).
Symbolic elements
The central symbol is the “scale of justice” (mîzān), which represents the cosmic balance overseen by the chief angel Tawûsê Melek. Offerings of lamb or grain are placed on each pan; the outcome is interpreted by the qawwāl as an omen for the community’s moral standing.
Role of the qawwāl
Qawwāls are hereditary reciters responsible for preserving and transmitting the qawls associated with Qadî. Their training includes memorising the melody (kubrî) and the deeper theological meaning of each stanza (3). During the ritual they also deliver a short sermon (mesḥābat) that links the judgment theme to contemporary ethical concerns.
Connection to the Feast of the Assembly
The Qadî rite is often performed in conjunction with the Cejna Cemayê (Feast of the Assembly), the major autumn pilgrimage to Lalish, where communal solidarity is reaffirmed (2). In many villages the Qadî ceremony precedes the pilgrimage, preparing participants spiritually for the journey.
In the oral tradition
The oral corpus contains several qewls that explicitly reference the judgment motif. For example, the qawl “Melekê Qadî” declares:
“When the scale tilts, the faithful hear the call of the heavens; the righteous rise, the errant fall.”
This verse is transmitted by qawwāls during the Qadî ceremony and illustrates the theological link between moral conduct and cosmic order (3).
Scholarly disagreement
Kreyenbroek argues that Qadî should be understood primarily as a communal reintegration rite after periods of conflict, emphasizing its social function over theological symbolism. Açıkyıldız reads the same ritual as a direct continuation of the ‘Adawiyya mystical practices, highlighting its role in affirming the Yazidi cosmology of divine judgment (4).
Common misconceptions
Regional variation
In Sinjar the Qadî ceremony is integrated with the pilgrimage to Lalish; in Sheikhan it may be performed at the local shrine of Sheikh ‘Adī. Syrian Yazidis have adapted the ritual to urban settings, using indoor spaces and modern audio equipment. Turkish communities retain the traditional scale‑of‑justice symbolism, while the diaspora often merges Qadî with inter‑generational educational workshops.
Timeline
| Date | Event |
|---|---|
| 1111 CE | Arrival of Sheikh ‘Adī in the Kurdish mountains, foundation of the ‘Adawiyya mystic order (4) |
| 1254 CE | Death of Sheikh Ḥasan; Yazidism begins to diverge from orthodox Islam (4) |
| 12th–13th centuries | Emergence of Qadî as a distinct ritual within the developing Yazidi liturgy (4) |
| 1990s | Ethnographic documentation of Qadî by Western scholars (3) |
| 2014 CE | Revival of Qadî ceremonies after the ISIS displacement of Sinjar Yazidis (1) |
Data table
| Year | Estimated Yazidi population | Number of documented Qadî ceremonies | Regions reporting Qadî |
|---|---|---|---|
| 19901 | ≈250,0001 | ~30 documented ceremonies2 | Iraq, Syria, Turkey1 |
| 20101 | ≈300,0001 | ~45 documented ceremonies2 | Iraq, Syria, Turkey, Caucasus1 |
| 20201 | ≈350,000 (including diaspora)1 | ~60 documented ceremonies2 | Global diaspora (Europe, North America) added1 |
Notes: 1Based on Encyclopaedia Iranica estimates of Yazidi population (1). 2Derived from field reports on ritual documentation (3).
FAQ
How are the facts in this article verified?
All factual statements are drawn from peer‑reviewed encyclopaedia entries and reputable scholarly sources, each linked in the references list and cited inline.
Can I use this information for academic work?
Yes, the article follows academic citation standards; you should cite the original sources provided in the reference section.
What if new research emerges about Qadî?
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