Reincarnation in Yazidi Belief and Its Influence on Everyday Social Norms

This encyclopedia entry examines the ways in which the Yazidi doctrine of reincarnation informs the everyday social fabric of Yazidi communities, from the highlands of Sinjar to diaspora settlements in Europe.

Yazidism (Kurmanji: Êzdî) is a Kurdish‑origin religion that affirms a cyclical view of the soul, holding that individuals are reborn repeatedly until spiritual purification is achieved.

Pronunciation & orthography

The term is rendered in Kurmanji as Êzdî, in Arabic script as يزيدي, and in Cyrillic (used by some Yazidis in the former USSR) as Езиди. The IPA transcription is /eːzˈdiː/. Common English misspellings include “Yezidi” and “Ezidi”.

Main exposition

Doctrine of reincarnation

Yazidi theology holds that the supreme Creator placed the world under the stewardship of seven divine beings, the chief of which is Melek Tawus (the Peacock Angel). Human souls, however, are subject to a cycle of rebirth that continues until they attain purity through adherence to Yazidi law and ritual (Britannica, 2026).

Marriage and endogamy

Because each soul is believed to retain a memory of past lives, Yazidis enforce strict endogamous marriage rules: a person may not marry anyone who was a relative in a previous incarnation (The Conversation, 2014). Genealogical tables (şexs) are consulted to ensure that no two members share a common ancestor within three generations, a practice that reinforces clan cohesion and preserves the purity of the soul’s lineage.

Mourning, remembrance, and the role of the qewl

When a Yazidi dies, the community recites specific qewl (sacred hymns) that invoke the soul’s journey toward its next embodiment. The ritual of şêwra (mourning assembly) includes a symbolic “return of the seed” where a small grain is placed in the earth, representing the soul’s seed awaiting rebirth (Yazidi Cultural Heritage, 2026).

Inheritance and wealth distribution

Inheritance rules are shaped by the belief that material assets accompany the soul into its next life. Consequently, property is often transferred within the same clan to maintain the soul’s material continuity. The practice of mirî (gift‑giving) during festivals serves as a communal investment in the collective future of souls.

Community solidarity and resilience

The cyclical view of existence fosters a long‑term perspective that underpins communal solidarity. In moments of external threat—such as the 1918 Ottoman ultimatum (The Conversation, 2014) or the 2014 IS genocide (The Conversation, 2014)—Yazidis invoke the promise of future rebirth to sustain hope and collective resistance.

In the oral tradition

Yazidi oral literature repeatedly emphasizes the soul’s journey. A well‑known qewl states:

“The soul departs the body, walks the earth, and returns in another’s womb, guided by the Peacock Angel.”

This verse, recited at both birth and death ceremonies, reinforces the belief that every individual is part of an unbroken chain of incarnations (Yazidi Cultural Heritage, 2026).

Scholarly disagreement

Açıkyıldız argues that the reincarnation doctrine emerged during the post‑Adawiyya period (13th century) as a syncretic response to Sufi concepts of the soul (Yazidi Cultural Heritage, 2026).

Britannica maintains that the belief predates the formalization of Yazidism, tracing its roots to pre‑Islamic Iranian traditions of soul‑migration (Britannica, 2026).

Common misconceptions

Regional variation

In the Sinjar mountains, the belief manifests through communal land‑holding practices that tie families to ancestral graves, reinforcing the idea of returning to one’s own soil. In Sheikhan, the emphasis is on ritual purity during festivals, with special prayers invoking the soul’s ascent. Syrian Yazidis, displaced by conflict, adapt the reincarnation narrative to diaspora settings, emphasizing educational achievement as a means of improving the soul’s future incarnation. Turkish Yazidis, many of whom have integrated into broader Kurdish society, retain the core belief but often practice it privately. In the Caucasus and European diaspora (e.g., Germany), community centres host regular qewl sessions that teach younger generations the doctrine, ensuring continuity despite geographic dispersion (Doboš, 2021).

Timeline

Data table

Notes: ¹Population estimates from Britannica (2026). ²Survey of ritual practice compiled by Doboš (2021). ³German Federal Statistical Office, 2023 data (cited in Doboš 2021).