Zahabiya genealogy

Short description: Shiite Sufism sect

Hu (sign of the Zahabiya genealogy)

Zahabiya genealogy (Persian: سلسله ذهبیه, Zahabiya Silsila) is a Shiite Sufi sect. The chain history of Dervishes of this sect is attributed to the third century AH to Ma'ruf al-Karkhi. Some believe the origin of this sect dates back to the ninth century AH in Iran and this sect became popular first in Khorasan and then in Shiraz in the early Safavid period.[1]

## Contents

* 1 History
* 2 The founder
* 2.1 A more authentic narrative
* 3 Qutb
* 3.1 Qutb genealogy of Zahabiya
* 3.2 Qutb of Nateq - Samet
* 4 Different names
* 4.1 Reason for naming
* 5 Claims and reviews
* 6 The path of growth of Zahabiya
* 7 Walayah of Qamariya
* 8 Exaggeration and esotericism
* 9 Monastic ceremony
* 10 Geography
* 11 Criticisms
* 12 Gallery
* 13 See also
* 14 References
* 15 External links

## History

Zahabiya genealogy is one of the Sufi sects[2] of the Shiites of the ninth century AH,[3] composed of followers of Seyyed Abdullah Borzeshabadi Mashhadi.[4][5] In Iran, after the formation of the Safavid state, this sect spread and then many sects branched out from it. For this reason, it is also called "Umm al-Salasel" (mother of the branches).[6] The root of Zahabiya genealogy is from the Sufis of "Kubrawiya of Hamadani".[5] In a word, Zahabiya is a Silsila (chain, lineage of sheikhs) of the Tariqa (school, order) of Kubrawiya. Some have considered Zahabiya genealogy to be Sunni before Borzeshabadi, after him they have considered it as a Shiite tendency.[7]

## The founder

There are three views about the founder of the Zahabiya genealogy:

1. The founder of this sect is Sheikh Najmuddin Ahmad Ibn Omar Khayuqi Kharazmi.[8] He died in the year 1221 CE (618 AH). His nickname was "Abu al-Janab".[9][10] he was known as Najm al-Din Kubra and the twelfth Qutb (leader, guide) of the Zahabiya genealogy. His titles are: Sheikh Wali Tarash, Kubra, and Tama Al-Kubra; For this reason, the Zahabiya genealogy later became known as the Zahabiya Kubrawiya.[11] In terms of his title, it is stated to "Tama Al-Kubra" (the big calamity, doomsday): During his studies, if he would argue with any scholar, he would prevail. Later, due to its frequent use, they dropped the "Tama" and called him "Kubra".[12] Jami writes about his title of "Wali Tarash" (Wali maker): Because in the victories of ecstasy, his blessed sight on whoever fell, reached the position of final enlightenment.[13] It is written about his followers that he had many followers, some of whom were famous Sufis; Such as Majd al-Din Baghdadi (died 1209 CE),[14] Saaduddin Hammuyeh (died 1251 CE),[15] Baba Kamal Jundi,[16] Razi al-Din Ali Lala Esfarayeni (died 1244 CE)[17] and ...[18][19] Qazi Nurullah Shustari in his book Majalis al-muminin mentions the number of Najm al-Din Kubra's followers as twelve and writes: Because his true elders were limited to the twelve Imams, he inevitably observed the number of elders on the part of his disciples and, as it is mentioned the book Tarikh-i guzida, he did not accept more than twelve disciples during his lifetime, but each of them became of the greatest scholar of the time.[20] Najm al-Din Kubra was the son-in-law of Ruzbihan Baqli and had two sons.[21]
2. The founder of the Zahabiya genealogy is Khajeh Eshaq Khuttalani, who died in 1423 CE (826 AH).[22] He was born around 1339 CE (740 AH) and held the position of guidance and succor for 40 years. He is a disciple and son-in-law of Mir Sayyid Ali Hamadani and the names of twelve disciples are mentioned for him, one of whom is Abdullah Borzeshabadi.[23] Regarding the cause of his death, it is stated that during the departure of Muhammad Nurbakhsh Qahistani, Khajeh Eshaq Khuttalani was killed by the order of Shah Rukh as the main motivator against the Timurid Empire.[24]
3. A view that is closer to reality is that Seyyed Abdullah Borzeshabadi was the founder of this sect. Seyyed Abdullah ibn Abdul Hai Ali Al-Hussein nicknamed "Majzoob" (engrossed), was from village Borzeshabad in Mashhad County, Razavi Khorasan Province. His birth was around 1368 to 1378 CE (770 to 780 AH). He was the son-in-law of his teacher Khajeh Eshaq Khuttalani. Before Khajeh Eshaq Khuttalani, he also acquired the customs from Shah Qasem-e Anvar (died 1433 CE), but his level of perfection and completion has been achieved under Khajeh Eshaq Khuttalani; Hence, his proof of authority is mentioned in two ways: One, through Shah Qasem-e Anvar, who reached Safi-ad-din Ardabili (died 1334 CE) through two intermediaries. And another, through Khajeh Eshaq Khuttalani.[25][26] After the death of Khajeh Eshaq Khuttalani, Seyyed Abdullah Borzeshabadi guided and succored the seekers for nearly thirty years and finally passed away in the early second half of the ninth century AH (1446 CE onwards). Seyyed Abdullah Borzeshabadi has compiled many treatises, among which "Kamaliyeh treatise" (about etiquettes of Irfan and Sharia)[27] can be mentioned. He also has eloquent lyric poems that are comprehensive of prosodic terms and mystical and spiritual content.[28]

### A more authentic narrative

According to some narrations, Khajeh Eshaq Khuttalani[22] (who was the Qutb of Kubrawiya order at the time), sees in a dream the extraordinary characteristics of one of his young disciples named Muhammad Nurbakhsh Qahistani and not only makes him his successor (leaves the cloak of Mir Sayyid Ali Hamadani to Muhammad Nurbakhsh Qahistani) but also introduces him as the Mahdi (savior of the world). Khajeh Eshaq Khuttalani entrusts the responsibility of his followers to Muhammad Nurbakhsh Qahistani, but one of them, Seyyed Abdullah Borzeshabadi,[4] refuses to obey him and leaves the area. At that time, Khajeh Eshaq Khuttalani says: "Zahaba Abdullah" means Abdullah is gone. Hence, the way that Seyyed Abdullah Borzeshabadi took became known as "Zahabiya", as a branch of Kubrawiya order.[29][30][31][32][33][34][35][36]

## Qutb

Main article: Religion:Qutb

Sufis believe that the seeker should follow the one who leads him and the so-called Sufi should choose a mentor. This guide is called by different names such as "Pir" (elder), "Wali" (guardian), "Sheikh" (lord, master) and "Qutb" (the universal man, the center, the axis). The definition of "Qutb" states: Qutb is a person who is the place of sight of God Almighty; A special sight of the whole world at any time and that Qutb is like the heart of Muhammad (prophet of Islam). Qutb is also called "Abdul Elah" (servant of the God).[37]

Asadullah Khavari[38] writes in introducing Qutb from the point of view of Zahabiya: "The meaning of the Qutb in Zahabiya view is perfect men and partial saints who have attained degrees and perfections through conduct and divine passion, and after the stage of annihilation [of the Ego], revived by God and they have reached the degree of the understanding of the immediate guardian of God and the owner of time, who is the Qutb of all Qutbs of the time."[39]

### Qutb genealogy of Zahabiya

In the appendices of the book "Tohfeh Abbasi",[40] the names of the Qutbs of the Zahabiya genealogy are mentioned in the following order:[41][42][43][44]

Zahabiya genealogy

| | | | | | | | | The pride of the Zahabiya genealogy from the origin of all origins Imam Reza, through:

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1\. Ma'ruf al-Karkhi| | 2\. Sari al-Saqati| | 3\. Junayd of Baghdad| | 4\. Abu Usman Al-Maghribi| | 5\. Abu Ali al-Rudbari|
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6\. Abu Ali Kateb Mesri[45]| | 7\. Abul Qasim Gurgani| | 8\. Abubakr Nassaj Toosi[46]| | 9\. Ahmad Ghazali| | 10\. Abu al-Najib Suhrawardi
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11\. Ammar Yaser Bedlisi[47]| | 12\. Najm al-Din Kubra| | 13\. Majduddin Baghdadi[14]| | 14\. Raziuddin Ali Lala[48]| | 15\. Ahmad Jurfani (Gurpani)[48]
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16\. Nooreddin Abdulrahman Esfarayeni[49]| | 17\. 'Ala' al-Dawla Simnani| | 18\. Mahmoud Mazdaqani[50]| | 19\. Mir Sayyid Ali Hamadani| | 20\. Khajeh Eshaq Khuttalani[22]
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21\. Seyyed Abdullah Borzeshabadi[4]| | 22\. Rashiduddin Mohammad Bidaavaazi[51]| | 23\. Shah Ali Esfarayeni[52]| | 24\. Mohammad Khabushani[53]| | 25\. Qolamali Neyshaburi[54]
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26\. Tajuddin Hossein Tabadakani[55][56]| | 27\. Mohammad Karandehi[57]| | 28\. Hatam Zaravandi Khorasani[58]| | 29\. Mohammad Ali Moazzen Khorasani[59]| | 30\. Najibuddin Reza Tabrizi[60]
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31\. Ali Naghi Estahbanati[61]| | 32\. Seyyed Qutb al-Din Mohammad Neyrizi| | 33\. Agha Mohammad Hashem Darvish Shirazi[62]| | 34\. Mirza Abdunnabi Sharifi Shirazi[63]| | 35\. Mirza Abulghasem Raz Shirazi[63]
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36\. Jalaleddin Mohammad Majdolashraf Shirazi[64]| | 37\. Mirza Ahmad Abdulhay Mortazavi Tabrizi[65][66]| | 38\. Abulfotuh Haaj Mirza Mohammad Ali Hobb Heydar[67]| | 39\. Abdulhamid Ganjavian[68][69]| | 40\. Hossein Asaarian[68][70]
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### Qutb of Nateq - Samet

In Zahabiya genealogy, the Qutb of the time - which is the current leader of Zahabiya - is called "Qutb-e Nateq" (the rhetorical Qutb) and his successor called "Qutb-e Samet" (the silent Qutb) during the life of "Qutb-e Nateq". These terms are one of the specific terms of the Isma'ilism sect that some use in Sufism.[71]

## Different names

The name Zahabiya is the most famous name of this sect in absolute terms and without any restrictions, and various aspects have been mentioned for naming it. But Zahabiya is known by other names too, such as Elahieh, Mohammadiyyah, Alawiyah, Razaviyyah, Mahdieh, Marufiyah, Kubrawiya, and Ahmadiyya. Of course, for each of these names, a mode is stated. For example, the new name of Ahmadiyya, which is derived from the name of Mirza Ahmad Abdulhay Mortazavi Tabrizi (known as Vahid al-Owlia, 37th Qutb of Zahabiya), has recently been added by the devotees of him to the former names of Zahabiya genealogy.[72][73]

Mohammad Ali Moazzen Khorasani (29th Qutb of Zahabiya) mentions "Umm al-Salasel" (mother of the branches) as one of the names of Zahabiya and writes: In Iran, after the formation of the Safavid dynasty and the promotion of the Shiite religion, only the Zahabiya genealogy, which was specific to the Shiites, expanded; And for this reason, it is also called Umm al-Salasl; Because over the last few centuries, many branches have been formed of it.[74]

The followers of the Zahabiya genealogy sometimes add the adjective "Haqqe" (the right) after the word of genealogy or Tariqa, Like the Silsila Zahabiya Haqqe (The Right Zahabiya genealogy). They thus show that they are not part of the rejected Sufism[75] (part of Sufism that has been condemned for deviation in the religion).[76]

### Reason for naming

Regarding the reason for naming this genealogy as "Zahabiya" (means Golden), it has been said that the heads (Qutbs) of this genealogy have the science of alchemy of the soul; For this reason, the seeker under their care becomes spiritually refined and becomes like pure gold. Their rule is that until the seeker reaches this level of purity, he/she cannot guide anyone. Another reason mentioned is that there was no Sunni person in this sect and their elders and guardians all were Twelver.[77][78] Another reason is that the Hadith of Golden Chain considered as the authenticity of this sect.[42]

## Claims and reviews

* So far, many claims and researches have been made about the authenticity of Zahabiya genealogy, some of which are mentioned here:[79][80][81][82]

*     * Attribution of Zahabiya genealogy to The Fourteen Infallibles: The followers of Zahabiya genealogy believe that the origin of this sect is reach to Imam Reza (8th Imam of Shiites) through Ma'ruf al-Karkhi. Imam Reza also leads to the Holy Prophet Muhammad (prophet of Islam) through his ancestors.[83][84]
* Ma'ruf al-Karkhi was from Karkh of Baghdad and one of the famous mystics. He born 750–60 CE and died according to many researchers, in the year 815 CE (200 AH).[85][86][87][88] Elsewhere it is said about him: The height of his perfection was such that fourteen sect branched out from him, which are known as the Marufiyah sects.[89] The disagreement that exists about Ma'ruf al-Karkhi is his connection and meeting with Imam Reza and his converting to Islam; Some believe that he met with Imam Reza and converted to Islam by him; Ibn al-Husayn al-Sulami claims in the book Tabaqat al-Sufiah that Ma'ruf al-Karkhi converted to Islam through Imam Reza.[90][84] Ali Hujwiri writes: Ma'ruf al-Karkhi converted to Islam by Imam Reza and was very dear to him.[91] Ibn Khallikan in the book Wafyat al-A'yan, in addition to mentioning Ma'ruf al-Karkhi converting to Islam by Imam Reza, has considered him as one of the Imam's patrons.[92] According to some sources, after Ma'ruf al-Karkhi became a Muslim and returned to his parents, who were Christians, they also converted to Islam.[93] Elsewhere, Ma'ruf al-Karkhi has been introduced as the special gatekeeper of Imam Reza.[94] It is also said about the cause of Ma'ruf al-Karkhi's death: After converting to Islam, he was the gatekeeper of Imam Reza. One day, due to the crowd at the house of Imam, Ma'ruf al-Karkhi was defeated and died as a result.[90] Attar of Nishapur writes in the book Tazkirat al-Awliya that Ma'ruf al-Karkhi fell ill after that bone fracture and then died.[95] And in some sources it is stated that after that fracture, he was disabled for the rest of his life.[96]
* Contrary to this view, others believe that there is no connection between Ma'ruf al-Karkhi and Imam Reza. In this regard, evidence and proofs has been mentioned; Including: The story of the conversion of Ma'ruf al-Karkhi to Islam and his responsibility as gatekeeper was narrated by Ibn al-Husayn al-Sulami for the first time without presenting a document, and others who have mentioned this story after him have narrated this story in the form of a messenger.[97] In none of the books of rijali that have dealt with the biography of each of the companions and patrons of the Imams, the name of Ma'ruf al-Karkhi has not been mentioned. Ayatollah Borqei writes: There is no name of "Ma'ruf al-Karkhi" in the books of Shiite rijals and his condition is unknown and not even a single hadith from him - neither in the principles of religion nor in the ancillaries \- has been narrated by the Imams through him and some of the hadiths attributed to him are undocumented and has no evidence.[98] Mohammad-Baqer Majlesi writes in this regard: "Ma'ruf al-Karkhi" is not known to have served "Imam Reza" and to say that he was the gatekeeper of the Imam is of course wrong; Because all the servants and patrons of that Imam from Sunni and Shiite have been recorded in the books of our rijals and the fanatical Sunnis who used to travel and narrate the hadith of that Imam have mentioned their names, if this man was the patron of that Imam, of course they quoted.[99] Crowds at the door of the Imam Reza's house to the extent that a person is trampled by the crowds, is not compatible with the fact that the Imam was under the surveillance and harassment of Al-Ma'mun and the enemies always prevented the movement of Shiites with the Imams.[100] According to all Sufi scholars, it is not possible to transfer the position of Qutb and the position of caliphate to the next Qutb during the life of the Imam who is the Qutb of the time.[101] Imam Reza passed away in 818 CE (203 AH).[102] And it was mentioned that Ma'ruf al-Karkhi, according to the famous opinion, died in the year 815 CE (200 AH); Therefore, Ma'ruf al-Karkhi was not Qutb during his lifetime; Because, as mentioned, it is not possible for two rhetorical Qutbs to converge at the same time. So even though he was not a Qutb, how can the Sufis consider him as their guide and claim that he gave cloaks to people (gave authority), such as Sari al-Saqati, and conveyed their dynasty to him? After the death of Imam Reza, Ma'ruf al-Karkhi was not alive to be the Qutb of the time.[103] It is stated in historical books: Al-Ma'mun, the Abbasid Caliph, summoned Imam Reza to Merv in the year 815 CE (200 AH).[85][104] And the movement of Imam Reza to Merv was through Basra, Ahvaz and Fars, and the reason for the Imam's passage through this route was that because the two cities of Qom and Kufa were Shiites and believed in Ahl al-Bayt, passing through these two cities caused a great deal of welcome for Imam Reza and a revolt against the agents of Al-Ma'mun.[105] Morteza Motahhari also writes: The route that "Al-Ma'mun" chose for "Imam Reza" was a specific path that did not pass through the Shiite-settled locations; Because they were afraid of them. "Al-Ma'mun" Ordered not to bring the Imam through Kufa, to bring him to Nishapur through Basra, Khuzestan and Fars.[106] On the other hand, before the year 815 CE (200 AH), there was no mention of a trip to Baghdad for Imam Reza and he had lived Medina until that year and Ma'ruf al-Karkhi did not leave Baghdad until the end of his life.[107][108] Therefore, it is not possible that Ma'ruf al-Karkhi converted to Islam by Imam Reza; Because Imam Reza did not travel to Baghdad before the year 815 CE (200 AH), nor did Ma'ruf al-Karkhi travel to Medina to make a visit.[79]

*     * Because the followers of Zahabiya genealogy attribute their authenticity to Imam Reza through Ma'ruf al-Karkhi, they believe Imam Reza has narrated the Hadith of Golden Chain[109] in Nishapur, for this reason, this sect became known as "Zahabiya" (Golden).[110]
* First, as mentioned, Ma'ruf al-Karkhi attribution and relationship with Imam Reza is a matter for reflection. Secondly, the Hadith of Golden Chain is a proof of the guardianship that Imam Reza received from his noble father and entrusted to his son Imam Jawad, not something that he supposedly gave to Ma'ruf al-Karkhi.[111] In addition, there is no logical connection between this hadith and naming "Zahabiya".[80]

*     * Another claim is that in Zahabiya genealogy there was no Sunni person and all its elders and guardians were of the Twelver religion and their guidance authenticity reaches the Infallible Imam, unlike other genealogy that are confused and mixed. For this reason, they became known as "Zahabiya" (Golden); Because, like pure gold, they are free from the disagreement and enmity of the family of Muhammad (prophet of Islam).[112]
* This statement does not correspond to reality; Because most of the Qutbs of this sect were Sunni; In particular, regarding the religion of some of them (such as Junayd Baghdadi, Ahmad Ghazali, Abul Qasim Gurgani, Abubakr Nassaj Toosi and Abu al-Najib Suhrawardi), it has been proven that they are not Twelver.[113]

*     * The seekers of this genealogy, through their Qutbs, their existential copper turns into pure gold and they became free from the belongings of materialism and the temptation of the ego, and until they reach this level, they will not be allowed to be guide in the conduct of God.[112]
* This claim is not true for all members of this sect; Because some of the Qutbs or followers of this sect have moral problems, political or social problems and have been caught in the temptations of Satan.[114] And some of the Zahabiya's Qutbs have tended towards the deviant population of Freemasonry.[115] Another case that seems to be more in line with reality is that when Seyyed Abdullah Borzeshabadi[4] rebelled and disobeyed the order of his master - Khajeh Eshaq Khuttalani[22] \- to pledge allegiance to Muhammad Nurbakhsh Qahistani, because of this act of him, Khajeh Eshaq Khuttalani said: "Zahaba Abdullah" (it has two means: "Abdullah is gone" & "Abdullah became gold") and for this reason, this sect was formed and named "Zahabiya" (Golden).[116] But the fact that sometimes this sect named "Zahabiya Eqteshashiah" (means Anarchy Zahabiya) is that the Sufis called the sectarian unrest without the permission of the sect's current leader as "Eqteshash" (Anarchy), and if it led to the formation of other independent sects, they introduce it as a baseless and unreliable sect by suffix of "Eqteshashiah" (Anarchy).[117]

## The path of growth of Zahabiya

Asadullah Khavari[38] has divided the history of eleven and a half centuries of Zahabiya genealogy \- from the time of death of Ma'ruf al-Karkhi (1st Qutb of Zahabiya) in 815 CE (200 AH) to the death of Jalaleddin Mohammad Majdolashraf Shirazi[64] (36th Qutb of Zahabiya) in 1913 (1331 AH) - into five periods:[118][81][42]

1. The period of asceticism and worship: This period began with the death of Ma'ruf al-Karkhi (1st Qutb of Zahabiya) and ended until the end of the fifth century AH and the death of Abubakr Nassaj Toosi[46] (8th Qutb of Zahabiya) in 1094 CE (487 AH). In this period, the Qutbs of Zahabiya have no written works other than scattered sentences and short words.
2. The period of the rise of Sufism or the period of scholarship and authorship: This period started from the beginning of the sixth century AH with the presence of Ahmad Ghazali (9th Qutb of Zahabiya, died 1131 CE) and ended until the end of the ninth century AH and the death of Khajeh Eshaq Khuttalani[22] (20th Qutb of Zahabiya, died 1424 or 1425 CE). Less than a century had passed since this period, when the Mongol invasion had just begun, and the defeat of Muhammad II of Khwarazm from Hulagu Khan confirmed the extinction of the Khwarazmian Empire (1231 CE, 628 AH). From this time on, great elders and seekers and many disciples emerged, each of whom, in addition to leaving lasting works of his own, became the source of remarkable literary services in the Persian language.
3. The period of Sufism stagnation: This period begins in the second half of the ninth century AH and the time of Seyyed Abdullah Borzeshabadi[4] (21st Qutb of Zahabiya, died 1485 to 1488 CE) and continues until the end of the twelfth century AH and the death of Seyyed Qutb al-Din Mohammad Neyrizi (32nd Qutb of Zahabiya) in 1760 CE (1173 AH). From the beginning of the ninth century, the course of the basic principles of Sufism, which was follow the matters of monotheism, weakened and was replaced by the Tawassul to Alids and their pure descendants. This development opened the field for swindlers to gather the naive around themselves and consider magic as a miracle. Eventually, the basics of higher monastic teachings turned to a play with titles of dervishes, sheikhs, and discipleship game-relation. It was at this time that Qutbs and elders such as Seyyed Qutb al-Din Mohammad Neyrizi, Mohammad Ali Moazzen Khorasani (29th Qutb of Zahabiya) and Najibuddin Reza Tabrizi[60] (30th Qutb of Zahabiya) emerged, each of whom has owns works and writings.
4. Walayah promotion period: This period begins at the end of the twelfth century AH and the beginning of the guidance of Agha Mohammad Hashem Darvish Shirazi[62] (33rd Qutb of Zahabiya) in 1760 CE (1173 AH) and ends in the early fourteenth century AH and the death of Jalaleddin Mohammad Majdolashraf Shirazi[64] (36th Qutb of Zahabiya) in 1913 (1331 AH). During this period, Sufism and its monastic teachings from the matters of monotheism, dive into the sea of the Walayah and guardianship of the Imams and Shiism turned from the outward customs to the truth of the guardianship and from the outward to the inward. From this period, many works of Agha Mohammad Hashem Darvish Shirazi, Jalaleddin Mohammad Majdolashraf Shirazi and Mirza Abulghasem Raz Shirazi (35th Qutb of Zahabiya)[63] have remained.
5. Sufism modernism period: From the beginning of the fourteenth century AH until today, which is the beginning of the last decade of this century, it is more than half a century that the works of modernity, like other vital matters, have been effective in the manifestations of Sufism.

## Walayah of Qamariya

The Zahabiya genealogy has divided the Walayah or religious guardianship into two parts:[119]

1. The Walayah of the whole: "Shamsiya" (sun)
2. The Walayah of the part: "Qamariya" (moon)

According to the beliefs of Zahabiya genealogy, the Walayah of the whole -"Shamsiya" (sun)- belongs to the Islam Prophet and his twelve descendants. And the Walayah of the part -"Qamariya" (moon)- belongs to the Sufi elders and Qutbs. Since all beings in the universe have to reach the levels of perfection and humanity through a perfect human being, and now that Mahdi is in the occultation, a person who has the Walayah of the part -"Qamariya"-, achieved and gained light from the existence of Mahdi, he is always present among the beings of the universe, and like the moon that reflects the light of the sun, purifies the mirror of the heart and illuminates the world, and for this reason, he is the instructor of the lunar world and obtains light from the sun (this means that in the absence of Mahdi, he is in charge of spiritual leader).[120][121] They believe that the authenticity of the Walayah of the part -"Qamariya"- of this sect reaches Imam Reza through Ma'ruf al-Karkhi and the authenticity of the Walayah of the whole -"Shamsiya"- leads to the Islam Prophet through Imam Reza and his ancestors.[83]

## Exaggeration and esotericism

Some believe that Zahabiya genealogy believed in exaggeration (ascribe divine characteristics to figures of Islamic history)[122] and in addition believe in esotericism and say that the inside of the Quran can be easily understood from its appearance.[123] Zahabiya interprets the appearance without any analogy.[124] They say that the heart of the mystic is the spiritual house of God and the Masjid al-Haram is the apparent house.[125]

## Monastic ceremony

Zahabiya genealogy, like other Sufi sects, is associated with monastic ceremonies in places called Khanqah.[123] One of these ceremonies is the cloak giving of the Qubs, which is transferred from the current Qutb to the next Qutb. Another tradition of Zahabiya is Sama (listening include dancing).[126] Another of their traditions is the culture of mastership and discipleship, which is very common among the followers.[127]

## Geography

Zahabiya genealogy first originated in Greater Khorasan and the Khuttal region, which was the center of the Qutbs and elders of the Kubrawiya order, especially Mir Sayyid Ali Hamadani and Khajeh Eshaq Khuttalani.[22] This regions was the center of Zahabiya's Qutbs in the ninth to eleventh centuries AH. After many years, the center of the Zahabiya genealogy moved to Shiraz[128] and during the time of 30th Qutb (Najibuddin Reza Tabrizi[60]), their center moved to Isfahan.[129] And during the reign of Sultan Husayn, due to the pressure of the Islamic jurists, their centers were moved back to Shiraz.[130] This sect also has followers outside of Iran[131][42] and their activities have continued to nowaday.[132]

## Criticisms

There have been many criticisms of this sect and its beliefs, including:

* The formation of the Zahabiya genealogy took place on the rebellion and disobedience of Seyyed Abdullah Borzeshabadi[4] on the orders of his master Khajeh Eshaq Khuttalani,[22] based on allegiance to Muhammad Nurbakhsh Qahistani, and this is the first coup in this sect.[79]
* The followers of this sect connect their line of Qutbs to Imam Reza (8th Imam of Shiites) through Ma'ruf al-Karkhi and attribute themselves to The Fourteen Infallibles, while there is evidence that there was no connection between the Imam and Ma'ruf al-Karkhi.[80][42]
* The followers of this sect claim that all the sects of this genealogy were Shiites, while the Sunni nature of some of their sects has been proven.[81][42]
* The discussion of the dividing the Walayah and Walayah of the part -"Qamariya"- and its succession is full of problems and irrational.[133]
* With the incorrect plan of dividing the Walayah into the Walayah of the whole -"Shamsiya"- and the Walayah of the part -"Qamariya"-, they consider their Qutbs to be the Walayah of Qamariya, but they do not have any evidence from the Quran verses and hadiths.[81]
* Having religious guardianship or Walayah of the Qutbs is not compatible with the intellectual and moral deviations of some of these Qutbs.[80]
* By dividing the Walayah into the Walayah of the whole -"Shamsiya"- and the Walayah of the part -"Qamariya"-, they consider their Qutbs and elders as super human and in a position above all human beings.[134]
* They have been generalized the Walayah, its impossible in Shia Islam. This is while Zahabiya genealogy claims to be pure and Shiite.[134]
* The hadiths they cite to prove their authenticity are very weak and often invalid.[135]
* In the attribution of the Qutb, there are several cuts in the genealogy of this sect and it has not Qutbs in different historic periods for several years, while according to them, the existence of a Qutb is obligatory at any time.[136][137][138][133][42]
* This sect is an anarchy sect (Eqteshashiah) and its history is very vague and unreliable.[42]
* According to the Islamic narrations, Sufism was not approved by Imam Reza, so how does Zahabiya, which is from Sufism, connect with Imam Reza?[139][73]
* Examining the claims of this sect, it turns out that many superstitions have entered the case.[73]
* Some believe that they do not care about Islamic worship and have introduced tastes in the religion.[140][141]

## Gallery

Tomb of Mohammad Karandehi,[57] known as Pire Palandouz, 27th Qutb of Zahabiya.A mystical painting: Rescue ship by Jalaleddin Mohammad Majdolashraf Shirazi[64] (36th Qutb of Zahabiya). | Jalaleddin Mohammad Majdolashraf Shirazi[64] (36th Qutb of Zahabiya). | Mirza Ahmad Khoshnevis, 37th Qutb of Zahabiya. | Mirza Ahmad Abdulhay Mortazavi Tabrizi,[65] known as Khoshnevis and Vahid al-Owlia, 37th Qutb of Zahabiya. | Abulfotuh Haaj Mirza Mohammad Ali Hobb Heydar,[67] 38th Qutb of Zahabiya.

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## See also

* Kubrawiya
* Sufi dynasty
* Naqshbandi
* Tijaniyyah
* Senusiyya
* Suhrawardiyya
* Mevlevi Order
* Seyyed Qutb al-Din Mohammad Neyrizi
* List of Sufi orders

## References

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2. ↑ سجادی, سید جعفر (in fa). فرهنگ معارف اسلامی. ۲. تهران: انتشارات دانشگاه تهران. p. ۸۹۲. "چاپ: سوم، ۱۳۷۳ ش."
3. ↑ مادلونگ, ویلفرد (in fa). فرقه‌های اسلامی. تهران: انتشارات اساطیر. p. ۹۱. "ترجمه ابوالقاسم سری، چاپ دوم، ۱۳۸۱ش."
4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 "بُرزِش آبادی ، سیّد شهاب الدین عبدالله بن عبدالحیّ مشهدی" (in fa). https://lib.eshia.ir/23019/1/943.
5. ↑ 5.0 5.1 مشکور, محمدجواد (in fa). فرهنگ فرق اسلامی. مشهد: آستان قدس رضوی. p. ۱۹۸. "چاپ: دوم، ۱۳۷۲ش."
6. ↑ حسینی ذهبی (میرزا بابا شیرازی), سید ابوالقاسم بن عبدالنبی (in fa). مناهج أنوار المعرفة فی شرح مصباح الشریعة و مفتاح الحقیقة. ۲. تهران: خانقاه احمدی. p. ۸۴۱. "محقق: باقری، محمدجعفر، ۱۳۶۳ش."
7. ↑ دزفولی, حسین. "تحلیلی از تصوف با تأکید بر فرق ذهبیه" (in fa). فصلنامه کتاب نقد: ۱۲۱. "شماره ۳۹، ۱۳۸۵ش.".
8. ↑ شيرازى, محمدمعصوم (in fa). طرائق الحقائق. ۲. كتابخانه سنائى. p. ۳۳۴. "تصحيح محمدجعفر محجوب"
9. ↑ جامى, عبدالرحمن بن احمد (in fa). نفحات الانس من حضرات القدس. سعدى. p. ۴۱۹ و ۴۲۴. "تحقيق مهدى توحيدى پور، چ دوم، ۱۳۶۶"
10. ↑ يافعى يمنى مكى, اسعدبن على بن سليمان (in ar). مرآه الجنان و عبره اليقظان فى معرفه ما يعتبر من حوادث الزمان. ۴. بيروت: مؤسسة الاعلمى. p. ۴۰. "ط. الثانيه، 1390ق"
11. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۲۱۱. "سال ۱۳۸۳"
12. ↑ شوشترى, قاضى سيدنوراللّه (in fa). مجالس المؤمنين. ۲. اسلاميه. p. ۷۴. "۱۳۷۶ق"
13. ↑ جامى, عبدالرحمن بن احمد (in fa). نفحات الانس من حضرات القدس. سعدى. p. ۴۱۹. "تحقيق مهدى توحيدى پور، چ دوم، ۱۳۶۶"
14. ↑ 14.0 14.1 "زندگینامه شیخ مجدالدین بغدادی(۶۰۶-۵۶۶ ه ق) – علماوعرفا" (in fa). https://olama-orafa.ir/زندگینامه-شیخ-مجدالدین-بغدادی۶۰۶-۵۶۶/.
15. ↑ "سعدالدین حمویه، محمد بن مؤید - ویکی‌نور، دانشنامۀ تخصصی" (in fa). https://wikinoor.ir/سعدالدین_حمویه،_محمد_بن_مؤید.
16. ↑ "باباكمال‌جندی‌ - مرکز دائرة المعارف بزرگ اسلامی - کتابخانه فقاهت" (in fa). https://lib.eshia.ir/23022/11/4257.
17. ↑ "رضي‏‌الدين، علي بن سعيد جويني اسفرايني مشهور به رضي‏الدين علي لالا اسفرايني" (in fa). 23 November 2014. https://www.irna.ir/news/81397093/بازسازي-آرامگاه-شيخ-ادكاني-در-اسفراين-300-ميليون-ريال-اعتبار.
18. ↑ جامى, عبدالرحمن بن احمد (in fa). نفحات الانس من حضرات القدس. سعدى. p. ۴۲۴. "تحقيق مهدى توحيدى پور، چ دوم، ۱۳۶۶"
19. ↑ فدایی مهربانی, مهدی (2009) (in fa). پیدایی اندیشهٔ سیاسیِ عرفانی در ایران: از عزیز نسفی تا صدرالدین شیرازی. نشر نی. p. ۷۲. ISBN 9789641851073. https://books.google.com/books?id=BKt2BAAAQBAJ&dq=شيخ+رضى+الدين+على+لالا&pg=PA72.
20. ↑ شوشترى, قاضى سيدنوراللّه (in fa). مجالس المؤمنين. ۲. اسلاميه. p. ۷۳-۷۴. "۱۳۷۶ق"
21. ↑ استخرى, احسان اللّه على (in fa). اصول تصوف. معرفت. p. ۲۰۰.
22. ↑ 22.0 22.1 22.2 22.3 22.4 22.5 22.6 "ختلانی خواجه اسحاق" (in fa). https://rch.ac.ir/article/Details?id=8439.
23. ↑ استخرى, احسان اللّه على (in fa). اصول تصوف. معرفت. p. ۳۲۳ و ۳۲۵.
24. ↑ حقيقت, عبدالرفيع (in fa). مكتب هاى عرفانى در دوران اسلامى. كومش. p. ۳۰۸-۳۰۹. "سال ۱۳۸۳"
25. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۲۵۳-۲۵۴. "سال ۱۳۸۳"
26. ↑ استخرى, احسان اللّه على (in fa). اصول تصوف. معرفت. p. ۳۲۷-۳۲۸.
27. ↑ "رساله کمالیه (شهاب الدین امیر عبدالله برزش ابادی) - كتابخانه تخصصی تاریخ اسلام و ایران" (in fa). http://www.lib.ir/book/65376631/رساله-کمالیه/.
28. ↑ استخرى, احسان اللّه على (in fa). اصول تصوف. معرفت. p. ۳۳۰-۳۳۱.
29. ↑ مدرسی چهاردهی، نور الدين، سيري در تصوف، تهران، اشراقي، دوم، ۱۳۶۱ش، ص ۲۷۳.
30. ↑ "افول کبرویه در آسیای مرکزی" (in fa). http://ensani.ir/fa/article/38955/افول-کبرویه-در-آسیای-مرکزی.
31. ↑ دویس, دوین. "افول کبرویه در آسیای مرکزی - مگیران" (in fa). فصلنامه تاریخ اسلام 8 (32): 147. https://www.magiran.com/paper/606382. Retrieved 30 October 2021.
32. ↑ شوشترى, قاضى سيدنوراللّه (in fa). مجالس المؤمنين. ۲. p. ۱۴۴-۱۴۹. "(تهران، م ۸۲ـ۱۲۹۹/۱۸۸۱ق)"
33. ↑ شيرازى, محمدمعصوم (in fa). طرائق الحقائق. ۲. p. ۳۳۸-۳۴۰. "(تهـران، م۶۶ــ۴۵/۱۹۶۰ــ۱۳۹۹ش)"
34. ↑ دویس, دوین; پورفرد, مژگان (22 December 2007). "افول کبرویه در آسیای مرکزی، دوین دویس" (in fa). مجله تاریخ اسلام 8 (شماره 4 – زمستان 86 – مسلسل 32): ۱۴۷–۱۸۳. http://hiq.bou.ac.ir/article_5496.html. "دوره ۸، شماره ۴ - مسلسل ۳۲ - زمستان ۱۳۸۶، صفحه ۱۵۸".
35. ↑ "زندگینامه سیّد شهاب الدین عبدالله بُرزِش آبادی«ختلانی »«مجذوب »«اسحاقی »(قرن هشتم)" (in fa). https://olama-orafa.ir/زندگینامه-سیّد-شهاب-الدین-عبدالله-بُر/.
36. ↑ "خاندان برزش آبادی - دارالسیاده" (in fa). https://darossiadeh.ir/خاندان-برزش-آبادی/.
37. ↑ تهانوى, محمدعلى (1966) (in ar). موسوعه كشّاف اصطلاحات الفنون والعلوم. ۲. لبنان: مكتبة لبنان ناشرون. p. ۱۳۲۷. "تحقيق د. على دحروج، ۱۹۶۶"
38. ↑ 38.0 38.1 "اسدالله خاوری - علم نت" (in fa). https://elmnet.ir/author/اسدالله-خاوری.
39. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۱۶۳. "سال ۱۳۸۳"
40. ↑ "کتاب تحفه عباسی: محمد علی موذن سبزواری" (in fa). https://ketabpedia.com/تحميل/تحفه-عباسي-محمد-بن-علی-فرخ-مؤذن-سبزواری/.
41. ↑ مؤذن خراسانى, محمدعلى (in fa). تحفه عباسى. انس تك. p. ۵۵۴. "سال ۱۳۸۱"
42. ↑ 42.0 42.1 42.2 42.3 42.4 42.5 42.6 42.7 "صوفیه ذهبیه و نعمت الهیه - پرسمان" (in fa). https://www.porseman.com/article/صوفيه-ذهبيه-و-نعمت-الهيه/118052.
43. ↑ "سلسله ذهبيه - رازدار" (in fa). https://razdar.com/sufism/سلسله-ذهبيه-zahabiehs-genealogy/.
44. ↑ "ذهبیه – رازدار" (in fa). https://razdar.com/sufism/ذهبیه-zahabieh/.
45. ↑ "اَبوعَلیِ کاتِب، ابوعلی حسن ‌بن احمد کاتب مصری - مرکز دائرةالمعارف بزرگ اسلامی" (in fa). https://www.cgie.org.ir/fa/article/224882/ابوعلی-کاتب.
46. ↑ 46.0 46.1 "ابوبکر نساج طوسی" (in fa). https://rasekhoon.net/mashahir/show/589547/ابوبکر-نساج-طوسی/.
47. ↑ "بِدلیسی، ابو یاسر عمار بن یاسر بن مطربن سحاب - مرکز دائرةالمعارف بزرگ اسلامی" (in fa). https://www.cgie.org.ir/fa/article/228459/بدلیسی.
48. ↑ 48.0 48.1 "رضی الدین علی لالا و شاگرد وی" (in fa). https://rch.ac.ir/article/Details/14024.
49. ↑ "مقاله نشریه «شرح احوال و تحلیل اندیشه های عبدالرحمن اسفراینی» - علم نت" (in fa). https://elmnet.ir/article/610815-25188/«-شرح-احوال-و-تحلیل-اندیشه-های-عبدالرحمن-اسفراینی».
50. ↑ "بنای تاریخی آرامگاه درویش محمود در روستای مومن آباد" (in fa). https://sinapress.ir/news/36800/-گزارش-تصویری-و-تحلیل-فنی-آرامگاه-درویش-محمود.
51. ↑ "آرامگاه شیخ رشیدالدّین محمّد بیدوازى ـ اسفراین مزارات ایران و جهان اسلام" (in fa). http://shrines.ir/post/1616/آرامگاه-شیخ-رشیدالدین-محمد-بیدوازى-اسفراین.
52. ↑ "شیخ شاه علی بیدوازی اسفراینی (908-830 ه.ق) – سپهر اسفراین" (in fa). https://sepehresfarayen.ir/شیخ-شاه-علی-بیدوازی-اسفراینی-908-830-ه-ق/.
53. ↑ "محمد خبوشانی" (in fa). https://rasekhoon.net/mashahir/show/584405/محمد-خبوشانی.
54. ↑ "غلامعلی نیشابوری - کتابخانه مجازی الفبا" (in fa). https://alefbalib.com/Metadata/656374/غلامعلی-نیشابوری.
55. ↑ "سلسله كبرويه ذهبيه پس از حاجي محمد خبوشاني: تاج‌الدين حسين تبادكاني" (in fa). https://search.ricest.ac.ir/Inventory/8/716892.htm.
56. ↑ اشرف امامی, علی; شرفایی مرغکی, محسن (12 March 2015). "سلسله کبرویه ذهبیه پس از حاجی محمد" (in fa). پژوهشنامه عرفان 1. https://profdoc.um.ac.ir/paper-abstract-1047708.html. Retrieved 30 October 2021.
57. ↑ 57.0 57.1 "شيخ محمد مقتدي کارندهي: معرفی آرامگاه پیر پالاندوز در مشهد" (in fa). https://akharinkhabar.ir/interestings/4059607.
58. ↑ تکتم, بهرامی; علیرضا, فولادی (9 December 1393). "شیخ حاتم زراوندی" (in fa). فصلنامه پژوهش زبان و ادبیات فارسی. https://civilica.com/doc/334968/certificate/print/. Retrieved 30 October 2021.
59. ↑ "موذن خراسانی،‌ شاعر اهل بیت و عارف بزرگ سلسله ذهبیه با معرفی نسخه ای تازه یافته از دیوان او و تحلیل اشعار وی" (in fa). http://ensani.ir/fa/article/99290/موذن-خراسانی-شاعر-اهل-بیت-و-عارف-بزرگ-سلسله-ذهبیه-با-معرفی-نسخه-ای-تازه-یافته-از-دیوان-او-و-تحلیل-اشعار-وی.
60. ↑ 60.0 60.1 60.2 "تبریزی نجیب الدین رضا" (in fa). https://rch.ac.ir/article/Details/7369.
61. ↑ "علی نقی اصطهباناتی" (in fa). https://rasekhoon.net/mashahir/show/580877/علی-نقی-اصطهباناتی.
62. ↑ 62.0 62.1 "آقا محمدهاشم درویش شیرازی" (in fa). https://literaturelib.com/books/2905/دو+رسالۀ+ذهبی؛+شامل:+شرح+احوال+آقا+محمدهاشم+درویش+شیرازی+یا+«دیباچه+کلیات+دیوان»+و+ولایت‌نامه+.
63. ↑ 63.0 63.1 63.2 "رازِ شیرازی، میرزا ابوالقاسم حسین شریفی ذهبی شیرازی و پدرش میرزا عبدالنبی شریفی شیرازی (سی‌وچهارمین قطب سلسلۀ ذهبیه)" (in fa). https://www.cgie.org.ir/fa/article/246119/راز-شیرازی.
64. ↑ 64.0 64.1 64.2 64.3 64.4 "جلال الدین محمد مجد الاشراف شیرازی" (in fa). https://rasekhoon.net/mashahir/show/588678/جلال-الدین-محمد-مجد-الاشراف-شیرازی.
65. ↑ 65.0 65.1 "معرفى فرقه ذهبيه و نقد و بررسى برخى باورهاى آن" (in fa). https://lib.eshia.ir/10244/193/6.
66. ↑ "میرزا احمد اردبیلی معروف به "وحید الاولیاء"" (in fa). 12 February 2016. https://ebnearabi.com/9187/ابراهیمی-دینانی-و-شاگردی-در-مکتب-فرقه-ذ.html.
67. ↑ 67.0 67.1 "۷. ابوالفتوح حاج ميرزا محمدعلي حبّ حيدر" (in fa). http://abp-miftah.com/fa/pdf/72702.pdf.
68. ↑ 68.0 68.1 "دکتر عبدالحمید گنجویان و دکتر حسین عصاره (عصاریان)" (in fa). https://alefbalib.com/Metadata/281401/لطفاً-برای-این-که-بتوانم-پاسخ-فرزندانم-را-به-طور-م.
69. ↑ مدرسى چهاردهى, نورالدين (in fa). سيرى در تصوف. اشراقى. p. ۲۸۲. "چ دوم، سال ۱۳۶۱"
70. ↑ گروه نويسندگان (in fa). جستارى در نقد تصوف. قم: تاظهور. p. ۸۷. "سال ۱۳۹۰"
71. ↑ مدرسى چهاردهى, نورالدين (in fa). سيرى در تصوف. اشراقى. p. ۲۹۰. "چ دوم، سال ۱۳۶۱"
72. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۹۰-۹۱. "سال ۱۳۸۳"
73. ↑ 73.0 73.1 73.2 "بررسی فرقه ذهبیه پایگاه جامع فرق، ادیان و مذاهب" (in fa). https://www.adyannet.com/fa/news/877.
74. ↑ مؤذن خراسانى, محمدعلى (in fa). تحفه عباسى. انس تك. p. ۵۵۳. "سال ۱۳۸۱"
75. ↑ "معرفى ردیه هاى نگاشته شده بر تصوف" (in fa). http://ensani.ir/fa/article/52462/معرفى-ردیه-هاى-نگاشته-شده-بر-تصوف.
76. ↑ گروه نويسندگان (in fa). جستارى در نقد تصوف. قم: تاظهور. p. ۹۱. "سال ۱۳۹۰"
77. ↑ خاوری، اسدالله ذهبیه (تصوف علمی، آثار ادبی) تهران: دانشگاه تهران، ۲۰۰۴، چاپ دوم
78. ↑ "فرقه ذهبیه دزفول - خوزستان خبر" (in fa). 21 February 2018. https://khuzestankhabar.ir/education/religious-education/293998/فرقه-ذهبیه-دزفول/.
79. ↑ 79.0 79.1 79.2 "معرفى فرقه ذهبيه و نقد و بررسى برخى باورهاى آن - تبیان" (in fa). https://library.tebyan.net/fa/190659/معرفى-فرقه-ذهبيه-و-نقد-و-بررسى-برخى-باورهاى-آن.
80. ↑ 80.0 80.1 80.2 80.3 "معرفی فرقه ذهبیه و نقد و بررسی برخی باورهای آن – مکتب تفکیک" (in fa). http://maktabetafkik.com/?p=606.
81. ↑ 81.0 81.1 81.2 81.3 "مقاله نشریه معرفی فرقه ذهبیه و نقد و بررسی برخی باورهای آن - جویشگر علمی فارسی (علم نت)" (in fa). https://elmnet.ir/Article/890812-63288/معرفی-فرقه-ذهبیه-و-نقد-و-بررسی-برخی-باورهای-آن.
82. ↑ حاجتى شوركى, سيدمحمد; صانعى, مرتضى. "معرفى فرقه ذهبيه و نقد و بررسى برخى باورهاى آن". معرفت: ۴۷–۶۱. http://marifat.nashriyat.ir/node/2760. "سال بيست و دوم ـ شماره 193 ـ دى 1392".
83. ↑ 83.0 83.1 خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۹۴. "سال ۱۳۸۳"
84. ↑ 84.0 84.1 "معروف کرخی کيست و چرا فرقه‌های شيعی مذهب صوفيه او را سرسلسله خود می‌دانند؟" (in fa). https://library.tebyan.net/f/Viewer/Read/148603/.
85. ↑ 85.0 85.1 ابن اثير, عزالدين (in ar). الكامل فى التاريخ. ۵. دارالكتب العلميه. p. ۴۲۷.
86. ↑ ابن خلكان, محمدبن ابى بكر (in fa). وفيات الاعيان و انبا ابناالزمان. ۵. قم: شريف رضى. p. ۲۳۳. "تحقيق احسان عباس، ۱۳۶۴"
87. ↑ خطيب بغدادى, احمدبن على بن ثابت (in ar). تاريخ مدينه الاسلام و اخبار محدثيها و ذكر قطانها العلماء و من غير اهلها و وارديها. ۱۵. دارالغرب الاسلامى. p. ۲۷۵. "تعليق و تحقيق بشار عواد معروف، ۱۴۲۲ق"
88. ↑ ابن جوزى, جمال الدين ابى الفرج (in ar). صفه الصفوه. بيروت: دارالمعرفه. p. ۵۹۶. "چ پنجم، ۱۴۲۶ق"
89. ↑ سلطانى گنابادى, ميرزامحمدباقر (in fa). رهبران طريقت و حقيقت. تهران: حقيقت. p. ۱۳۰. "چ پنجم، ۱۳۸۳"
90. ↑ 90.0 90.1 سلمى, ابى عبدالرحمن (in ar). طبقات الصوفيه. ۸۵. سوريه: دارالكتاب نفيس. "تحقيق نورالدين شريبه، چ دوم، ۱۴۰۶ق"
91. ↑ هجويرى, على بن عثمان بن (in fa). كشف المحجوب. تهران: اميركبير. p. ۱۴۱. "سال ۱۳۳۶"
92. ↑ ابن خلكان, محمدبن ابى بكر (in fa). وفيات الاعيان و انبا ابناالزمان. ۵. قم: شريف رضى. p. ۲۳۱. "تحقيق احسان عباس، ۱۳۶۴"
93. ↑ عطار نيشابورى, فريدالدين (in fa). تذكرة الاولياء. تهران: زوار. p. ۳۲۴-۳۲۵. "تصحيح متن و توضيح محمد استعلامى، چ هفتم، ۱۳۷۲"
94. ↑ سلطانى گنابادى, ميرزامحمدباقر (in fa). رهبران طريقت و حقيقت. تهران: حقيقت. p. ۱۱۱. "چ پنجم، ۱۳۸۳"
95. ↑ عطار نيشابورى, فريدالدين (in fa). تذكرة الاولياء. تهران: زوار. p. ۳۲۸. "تصحيح متن و توضيح محمد استعلامى، چ هفتم، ۱۳۷۲"
96. ↑ قرشى, باقر شریف (in fa). موسوعه سيره اهل البيت. ۳۱. قم: دارالمعروف. p. ۲۳۰. "تحقيق مهدى باقر القرشى، ۱۴۳۰ق"
97. ↑ واحدى, سيدتقى (in fa). از كوى صوفيان تا حضور عارفان. p. ۳۳۶. "تصحيح محمدمهدى خليفه، چ دوم، ۱۳۷۵"
98. ↑ برقعى, سيدابوالفضل (in fa). حقيقه العرفان يا تفتيش در شناسايى عارف و صوفى و حكيم و شاعر و درويش. p. ۸۲ و ۸۵.
99. ↑ مجلسى, محمدباقر (in fa). عين الحياة. اصفهان: نقش نگين. p. ۳۰۹. "تحقيق محمدكاظم عابدينى مطلق، چ دوم، ۱۳۸۹"
100. ↑ برقعى, سيدابوالفضل (in fa). حقيقه العرفان يا تفتيش در شناسايى عارف و صوفى و حكيم و شاعر و درويش. p. ۸۴-۸۵.
101. ↑ کاشانی, عزالدین محمود (in fa). مصباح الهدايه و مفتاح الكفايه. قم: چاپخانه ستاره. p. ۳۰. "تصحيح جلال الدين همايى، چ چهارم، ۱۳۷۲"
102. ↑ زركلى, خيرالدين (in ar). الاعلام قاموس تراجم لاشهر الرجال و االنساء من العرب و المستعربين و المستشرقين. ۵. بيروت: دارالعلم الملاميين. p. ۲۶.
103. ↑ برقعى, سيدابوالفضل (in fa). حقيقه العرفان يا تفتيش در شناسايى عارف و صوفى و حكيم و شاعر و درويش. p. ۸۵-۸۶.
104. ↑ طبرى, محمدبن جرير (in ar). تاريخ الامم و الملوك. ۵. قاهره: چاپخانه استقامه. p. ۱۳۲. "۱۳۸۵ق"
105. ↑ قرشى, باقر شریف (in fa). موسوعه سيره اهل البيت. ۳۱. قم: دارالمعروف. p. ۳۷۸-۳۷۹. "تحقيق مهدى باقر القرشى، ۱۴۳۰ق"
106. ↑ مطهرى, مرتضى (in fa). مجموعه آثار. ۱۸. تهران: صدرا. p. ۱۲۴. "چ دوم، ۱۳۷۹"
107. ↑ معروف الحسنى, هاشم (in fa). تصوف و تشيع. مشهد: بنياد پژوهش هاى آستان قدس رضوى. p. ۴۸۹. "ترجمه سيدمحمدصادق عارف، ۱۳۶۹"
108. ↑ واحدى, سيدتقى (in fa). از كوى صوفيان تا حضور عارفان. p. ۲۶۸-۲۶۹. "تصحيح محمدمهدى خليفه، چ دوم، ۱۳۷۵"
109. ↑ صدوق, محمدبن على (in ar). عيون اخبارالرضا. ۲. نجف: منشورات المكتبة الحيدريه. p. ۱۳۳.
110. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۱۰۰. "سال ۱۳۸۳"
111. ↑ حاجى خلف, محمد; عابدى, احمد (January 1390). "تأملى در وجه تسميه، بررسى و نقد فرقه ذهبيه". پژوهش هاى اعتقادى ـ كلامى 1 (2): ۳۲–۴۹. https://www.sid.ir/fa/journal/ViewPaper.aspx?id=190645. "شماره ۲، سال ۱۳۹۰".
112. ↑ 112.0 112.1 خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۹۸. "سال ۱۳۸۳"
113. ↑ واحدى, سيدتقى (in fa). از كوى صوفيان تا حضور عارفان. p. ۴۰۹. "تصحيح محمدمهدى خليفه، چ دوم، ۱۳۷۵"
114. ↑ خسروپناه, عبدالحسين. "تحليلى از تصوف با تأكيد بر فرقه ذهبيه" (in fa). كتاب نقد (۳۹): ۱۱۸–۱۳۶. "شماره ۳۹".
115. ↑ وعيدى, سيدعباس (in fa). نگاهى منصفانه به ذهبيه. راه نيكان. p. ۹۴. "سال ۱۳۸۸"
116. ↑ گروه نويسندگان (in fa). جستارى در نقد تصوف. قم: تاظهور. p. ۹۲ و ۹۶. "سال ۱۳۹۰"
117. ↑ واحدى, سيدتقى (in fa). از كوى صوفيان تا حضور عارفان. p. ۴۱۵. "تصحيح محمدمهدى خليفه، چ دوم، ۱۳۷۵"
118. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۴۰۷-۴۱۰. "سال ۱۳۸۳"
119. ↑ "معرفی فرقه ذهبیه و نقد و بررسی برخی باورهای آن" (in fa). http://ensani.ir/fa/article/339472/معرفی-فرقه-ذهبیه-و-نقد-و-بررسی-برخی-باورهای-آن.
120. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۱۵۷. "سال ۱۳۸۳"
121. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۱۶۰-۱۶۱. "سال ۱۳۸۳"
122. ↑ رفیعی زابلی, حمیدالله. "فرقه ذهبیه" (in fa). مجله کلام اسلامی (۷۵): ۶۵. "شماره۷۵، پاییز۱۳۸۹ش.".
123. ↑ 123.0 123.1 رفیعی زابلی, حمیدالله. "فرقه ذهبیه" (in fa). مجله کلام اسلامی (۷۵): ۶۷. "شماره۷۵، پاییز۱۳۸۹ش.".
124. ↑ دزفولی, حسین. "جستاری در تصوف" (in fa). مجله رواق اندیشه (۴۷): ۱۰۰. "شماره ۴۷، آبان ۱۳۸۴ش.".
125. ↑ حسینی ذهبی (میرزا بابا شیرازی), سید ابوالقاسم بن عبدالنبی (in fa). مناهج أنوار المعرفة فی شرح مصباح الشریعة و مفتاح الحقیقة. ۱. تهران: خانقاه احمدی. p. ۴۶۶. "محقق: باقری، محمدجعفر، ۱۳۶۳ش."
126. ↑ رفیعی زابلی, حمیدالله. "فرقه ذهبیه" (in fa). مجله کلام اسلامی (۷۵): ۶۸. "شماره۷۵، پاییز۱۳۸۹ش.".
127. ↑ رفیعی زابلی, حمیدالله. "فرقه ذهبیه" (in fa). مجله کلام اسلامی (۷۵): ۶۹. "شماره۷۵، پاییز۱۳۸۹ش.".
128. ↑ رفیعی زابلی, حمیدالله. "فرقه ذهبیه" (in fa). مجله کلام اسلامی (۷۵): ۶۱. "شماره۷۵، پاییز۱۳۸۹ش.".
129. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۲۸۷. "سال ۱۳۸۳"
130. ↑ خاورى, اسدالله (in fa). ذهبيه، تصوف علمى، آثار ادبى. تهران: دانشگاه تهران. p. ۲۹۶. "سال ۱۳۸۳"
131. ↑ "منابع و تاریخچه فرقه ذهبیه - پرسمان" (in fa). https://www.porseman.com/article/منابع-و-تاريخچه-فرقه-ذهبيه/118068.
132. ↑ مادلونگ, ویلفرد (in fa). فرقه‌های اسلامی. تهران: انتشارات اساطیر. p. ۹۱. "ترجمه ابوالقاسم سری، چاپ دوم، ۱۳۸۱ش."
133. ↑ 133.0 133.1 خسروپناه, عبدالحسين. "تحليلى از تصوف با تأكيد بر فرقه ذهبيه" (in fa). كتاب نقد (۳۹): ۲۷. "شماره ۳۹".
134. ↑ 134.0 134.1 واحدى, سيدتقى (in fa). از كوى صوفيان تا حضور عارفان. p. ۱۶۵-۱۶۷. "تصحيح محمدمهدى خليفه، چ دوم، ۱۳۷۵"
135. ↑ احسائى, ابن ابى جمهور (in ar). عوالى اللئالى العزيزيه فى الاحاديث المدينيه. ۴. قم: مطبعه سيدالشهداء. p. ۱۳۰-۱۳۱. "پاورقى عراقى، ۱۴۰۵ق"
136. ↑ واحدى, سيدتقى (in fa). از كوى صوفيان تا حضور عارفان. p. ۴۱۱. "تصحيح محمدمهدى خليفه، چ دوم، ۱۳۷۵"
137. ↑ شيرازى, محمدمعصوم (in fa). طرائق الحقائق. ۱. كتابخانه سنائى. p. ۴۸۵. "تصحيح محمدجعفر محجوب"
138. ↑ واحدى, سيدتقى (in fa). از كوى صوفيان تا حضور عارفان. p. ۴۱۴-۴۱۵. "تصحيح محمدمهدى خليفه، چ دوم، ۱۳۷۵"
139. ↑ سفينة البحار ج۲ ص۵۸ چاپ فراهانی تهران و ج۵ ص۲۰۰ چاپ اسوه قم
140. ↑ "رویکرد ذهبیه به قرآن و حدیث - کتابخانه مجازی الفبا" (in fa). https://www.alefbalib.com/Metadata/268028/رویکرد-ذهبیه-به-قرآن-و-حدیث.
141. ↑ "فرقه ذهبيه يکي از فرقه هاي تصوف است" (in fa). https://www.pasokh.org/fa/Question/View/8676.

## External links

* Zahabiya in safavaid era
* The Emergence of the Ẕahabiyya in Safavid Iran

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