Xana Barzan saziyekî netewî ye

Raport 10/10/2023 - 11:39 Dennis Dargul

Xana Barzan saziyekî netewî ye

Dennis Dargul

Eşîreta Barzan, navê xwe ji gundê navendî yê bi navê “Barzan” digire. Şêxên Barzanê jî, postê şêxîtiyê ji Şêxên Nehrî werdigirin. Seyîd Tahayê Nehrî post ra- destî Şêx Tacedîn kiriye. Ev diyariya postê şêxitiya Nehriyan, serok û rêberên eşîra Barzan bi hêz dike û şêniyên wan jî zêde kiriye.

(Nîşe: Şêx Ebdilqadirê Geylanî, ku sazûmankarê tarîqata Nexşebendiyan e, di sedsala XII’emîn de jiyaye. Tesîra wî û felsefeya wî heta îro jî, li ser civaka Kurd berdewam e. Yê herî baş tarîqata Nexşebendiyan parast û şopand Şêx Seîdê Silêmanî bû. Şêx Seîdê Silêmanî ku di sala 1908’an de, ji layanê Tirkan ve hat darvekirin, yek ji rêber û serkirdeyên girîng ê tevgera azadîxwaz a Kurdistanê bû. Kurê wî Şêx Mehmûdê Berzencî, şopa bavê xwe berdewam kir. Şêx Mehmûd, her dem li dijî zordestiya desthilatdarên Ereb û Îngilîzan derket û daxwaza mafê gelê Kurd kir. Di dîroka Kurdistanê de, hem karîzma hem jî rêbertiyeke nimû- neyî saz kiriye. Li Kurdistanê berdewam du tarîqat hebûne. Her du tarîqatan jî, nûnertiya civaka sunî dikirin. Tarîqata Nexşebendiyan raqîbê tarîqata Qadriyan e. Ev tarîqata Nexşebendiyan ku xwediyê dîrokeke kevn e, ji layanê Baha Al-Din Nexşîbendî ve ji nû ve tê sazkirin. Tayê vê tarîqatê ku Xalidî jê re dibêjin, di sala 1777’an de, Mewlana Xalidê Qeredaxî ve hat avakirin. Mewlana Xalid, di salên 1808-1809’an de, bi destûra AbdAllah Dehlewî ve, diçe Şamê û tarîqata xwe belav dike. Nûnerên herî girîng ên Nexşîbendiyan ên Kurdistanê Nehrî ne û Şêx Eliyê Septî ye (Çavkanî: Barzani, M. S. Bilgin r, 9-10 Şêx Eliyê Septî: Şêx Seîdê Paloyî Neviyê vî Şêxî ye).

Şêx Ubeydullahê Nehrî yek ji wan serkirdeyên Kurd e ku şoreşa (Îlon-1880) li dijî dagirkeran dabû destpêkirin û tesîra şoreşê hem li nav xaka Kurdistana bin destê Osmaniyan û hem jî Kurdistana rojhilat, hişyar kir bû. Ev serhildan, yek ji baştirîn û berfirehtirîn serhildanan bû ku bi bername, bi rêk û pêk hatibû destpêkirin. Her wiha Seyîd Tahayê Nehrî, xelîfetî radestî şêxê Barzanê Şêx Tacedîn kiribû. Ev postê şêxîtiyê bo gelê Kurdistanê dibe destpêkeke nû ku şer li gel hevraz û nişîviyan bo paşerojeke geş, azad û welatekî serbixwe yê Kurdistanê bê kirin. )

Binyatê xanedana Barzaniyan, ji Mesûd destpê dike. Mesûd li gundê Hewînka bi cih dibe, li wir dizewice û zarokekî wî çêdibe ku navê Seîd lê tê kirin. Paşê Şêx Tacedîn dibe Semyanê malbatê. Şêx Tacedîn, kesayetekî oldar û xwediyê zanyariyeke kûr a cîhanî û diyanetê bû. Hejmareke zor li dora tekyayê, murîd kom kiribûn. Tekeya destpêkê ya Barzan ji layanê Şêx Tacedîn ve tê danîn. Şêx Tacedîn heta çû ber rehma Xwedayê mezin jî, di vê tekeyê de erka xwe ya şêxîtiyê berdewam kir. Paşê kurê wî Şêx Ebdurehman û paşê Şêx Ebdulah, erka perwerdekirina muridan û şêxtiya tekeya Barzanê berdewam kirin. Şêx Ebdulah, kurê xwe Şêx Ebdulselam ji bo perwerdeya ola Îslamê û zanistiyê rê dike Med- reseya Nehrê cem Seyîd Taha. Piştî perwerdeya Tekeya Nehrê, Şêx Ebdilselam vedigere Tekeya Barzanê. Êdî semyaniya Tekeya Barzanê piştî wefata bavê xwe Şêx Ebdulah, Şêx Ebdilselam werdigire. Zanyarî û Zanistiya Şêx Ebdilselam Bar- zanî, Tekeya Barzanê mezintir dike û hejmara murîdan jî zêdetir dike. Her roja ku derbas dibû, nav û şanê Tekeya Barzanê di nav civakê de berfereh dibû. Êdî ji her deverên Kurdistanê muridan qesta Tekeya Barzanê dikirin. Şêx Ebdilselam Barzanî, medreseyek olî li devera barzanê saz dike. Ji bo xwendina vê medre- seyê ji her deverên Kurdistanê xwendekar tên devera Barzanê û di medreseyê de dixwînin. Pêwendiyeke germ û dilsozane li gel Seyîd Taha durist dike. Mew- lana Xalidê Nexşîbendî, di serdanên xwe yên tekeyan de, Tekeya Barzanê û Şêx Ebdilselam jî ziyaret dike. Mewlana Xalidê Nexşîbendî, Şêx Ebdilselam wek yek ji Xelîfeyên xwe radigihîne. Şêx Ebdilselam, ku wek Xelîfeyê Mewlana Xalidê Nexşîbendî bû, serdana Mamosteyê xwe Seyîd Tahayê Nehrî dike. Şêx Ebdilse- lam Barzanî 3 sal beriya mirina xwe pirtûkeke bi navê “Fiqihên Îslamê”, dinivîse. Şêx Ebdilselam Barzanî, di sala 1872’yan de, diçe ber rehma Xwedê. Piştî mirina Şêx Ebdilselam Barzanî, kurê wî Şêx Muhamed dewsa wî digire û erka şêxîtiyê berdewam dike. Di nav civakê de, wek zanist û zanyar, hat pejirandin. Tekeya Barzanê, di heman demê de, bû wargeha zarokên hejar ên eşîrên deverê. Ji ber serencrakêşiya perwerdeya Medreseya Barzanê, derdorên çavpênerabî giliya Şêx Muhamed Barzanî bo siltanê Osmaniyan dikirin. Siltanê Osmaniyan jî, Şêx Mu- hamed bo devera Bidlîsê koçbar dike. Şêx Muhamed, salekê li Bedlîsê di zîndanê de dimîne. Şêx Muhamed, piştî ku ji zîndana Osmaniyan derket, vegeriya Tekeya Barzanê. Paşê, li Barzanê di nav demeke kurt de, (1903) jiyana xwe ji dest da. Şêx Muhamed, pênc kurên bi navê Ebdulselam, Ehmed, Muhamed Sidîq, Babo û Mistefa li pey xwe hiştin.

Erdnîgariya Devera Barzanê

Devera Barzanê, girêdayî parêzgeha Hewlêrê qezaya Mêrgesorê ye. Dever ji sê Navçeyan; Mêrgesor, Barzan û Şîrvanê pêk tê. Li rojhilat Rewandiz, rojava Amêdî, başûr Akrê û bakur jî sînorên bakurê Kurdistanê ye. Dever ji 400 gundan pêk tê. Civaka vê deverê bi piranî bi çandiniyê û xwedankirina lawiran, debara xwe dibe serî. Şêniyên (nifûs) deverê, di salên 1970’yî de, 40 hezar bû. Zêya Me- zin, Rûyê Şîn (Ava Şîn), Çemê Bêxme, di heman deverê de, derbas dibin û dihe- rikin nav Çemê Dîcleyê. Devera Barzanê gelek asê, çil û çiyayî ye.

Her wiha di cîhanê de, kevntirîn cihê ku mirovan lê dest bi jiyanê kirine devera Barzanê ye ku wek şûn û war jî, Şkefta Şaneder tê zanîn. Şkefta Şaneder, di serdema Neolotîkê de, mirovan lê dest bi jiyanê kirine. Çiyayên Şîrin, Batîn, Pîran, Kalander, Bradost, Zerdene û Korihûrî, yek ji ciwantirîn surişt ava kiriye li Kurdistana başûr devera Barzanê.

Şêx Ebdilselam Barzanî – II û Reformên Wî

Şêx Ebdilselam Barzanî, di sala 1885’an de li gundê Barzanê ji dayîk dibe. Navê xwe ji bapîrê xwe Şêx Eb- dilselam Barzanî digire ku yek ji têkoşerên azadiya ne- tewî û zanayên Kurd bûye. Ji ber vê yekê ji cenabê wî re, Şêx Ebdilselam Barzaniyê II jî tê gotin. Şêx Ebdilselam Barzanî her çiqas têkoşeriyê, ji bavê xwe Şêx Muhamed Barzanî fêr bibe jî, bingeheke qahîm a têkoşeriya aza- diya netewî ji aliyê Şêx Ebdilselam Barzaniyê I’ê ve tê danîn. Yanî ev malbat li ser hîmên oldarî, zanabûna netewî, têkoşeriya niştimanî û parastina mafê gelê Kurd, xwediyê serboriyeke mezin e. Bêguman têkoşeriya azadiyê, bingeha xwe ji Şêx Ubeydullahê Nehrî digire ku ew jî di heman deverê de, têkoşerên azadiya netewa Kurd bûne. Em dikarin bibêjin kakilka Kurdewarî, niştimanperweriyê, li ser vê xakê û vê deverê bişkiviye. Çawa ku di nav her fê- kiyê de dindikek (kakilek) heye û mirov wan dendikan diçîne û şîn dike, devera Hekar û Behdînanê jî, kakilê Kurdistanê ye. Ji pirtûka “Vegera Deh Hezaran” ku beriya zayînê hatiye nivîsandin, diyar dibe ku ev dever her dem kakilê parastina gel, xak û niştimana Kurd bûye. Ji nexşeyên desthilatên deverê û rewşenbîran bigire heta arşîvên dîrokî vê rastiyê mirov dikare bi belgeyan bibîne.74 Desthilata Osmaniyan, her dem zordestiya xwe û çavdêriya xwe li ser vê deverê û malbata niştimanperwer, berdewam dikir. Bavê Şêx Ebdilselam Barzanî, di sala 1903’yan de, wefat dike. Hêşta di temenekî ciwan de, wek malmezinê malbatê cih digire. Hêşta di salên ciwaniyê de, hest û têgihîştina netewî ya Kurd û Kurdistanê, di hest û bîran de, durist dibe. Bingeha bizava azadîxwaz a Kurdistanê ku îro li başûr ber bi dewletbûnê û “Komara Kurdistanê” ve diçe, ji layanê Şêx Ebdilselam Barzanî-II ve, wê demê tê danîn.

Pêvajoya Avakirin û Avadankirinê

Devera Barzan di serdema Şêx Ebdilselam Barzanî-II de, dikeve pêvajoyeke din a girîng. Girîngiya wê jî, ji bilî perwerdeya medreseyên olî, avakirin û ava- dankirina deverê bû. Her wiha avakirina kesayeta niştimanperwer jî, di heman serdemê de tê destpêkirin. Perwerdeya Medreseya Barzanê êdî ji bilî fêrkirina ola Îslamê, perwerdeya sosyolojî (civaknasî), bîrkarî, niştimanperwerî, dîrok, felsefe û hwd, tê nîşan dan. Êdî ji her deverên Kurdistanê kom bi kom xwendekar bo fêrbûnê tên serdana Medreseya Barzanê. Şêx Ebdilselam Barzanî II, di nav civa ka Kurdistanê de, wek dergehê çareserkirina arîşeyan, pêkanîna dadwerî, aştî û temîna aştiya di navbera eşîrên Kurd û pêkhateyan de, wek serok û rêberekî hat naskirin. Heta wê serdemê hemû eşîrên deverê ser bi Tekeya Barzanê nebûn. Di dema Şêx Ebdilselam Barzanî de, Şîrvanî, Dolemerî, Mizorî Jor, Berojî, Nizarî, Gerdî, Herkî û Bineciyî, soz û peymana xwe bi Tekeya Barzanê û Şêx Ebdilselam Barzanî ve girêdan.

Êdî arîşeyên deverê tu kesî nedibirin sazî û dezgehên desthilata Osmaniyan, dibirin cem Şêx Ebdilselam Barzanî. Şêx Ebdilselam Barzanî, di warê xizmeta avakirin û avadankirinê de jî gavên berbiçav avêtin. Gelek gundên deverê arî- şeyên rêyan hebûn çareser dikir. Şêx Ebdilselam, arîşeyên avê, duristkirina pir û rêyan, xebata çandiniyê, gavên baş havêtibû. Ev reformên di nav civakê de û deverê de dabû destpêkirin, dixwest li tevahiya devera Behdînanê, bê cîbicîkirin. Ji bo vê yekê jî 7 reformên civakî mirov dikare wiha rêz bike.

1) Milkiyeta mezin, ji holê bête rakirin

Civaka Kurdistanê civakeke feodal û eşaîrî ye. Kul û azarên civaka Kurdis- tanê ji destê axayan, began û şêxan kêşane, ji yên dagirkeriyê kêmtir nîn in. Bi taybetî civaka Kurd ji ber mulkiyeta taybet a mezin, gelek azar derbas kirine. Gelek endamên civakê li hev ketine û xwîndarî peyda bûye. Parçebûna civaka Kurd, yek ji sedemên mulkiyeta mezin e ku zerar û ziyaneke mezin dida civakê û civaka Kurd çi mifa jê nedigirt. Bi sedan gund û çiya, deşt û zozan, bûbûn mulkiyeta taybet a axa, şêx û began. Gundî û bi giştî civak, li ser vê xaka mezin a di bin desthilatdariya axayan de, wek pale dijiyan. Ji ber vê yekê, Şêx Ebdilselam Barzanî, daxwazê ji desthilatdariya wê demê dike da ku ev mulkiyeta taybet ji bin destê takekesan bête derxistin û li ser gundiyan û civakê bête dabeşkirin.

2) Li gundiyan erd bête dabeşkirin

Ji ber ku erd di destê takekesan de bûye, dixwaze erd bi şêwazeke dadperwerî li ser civakê bêt dabeşkirin. Yanî gundî û civak bibe xwediyê erd. Ne wek kole, wek xwedanê mulk jiyana xwe dabîn bikin. Şêx Ebdilselam Barzanî, vê bêdadiya di nava civakê de baş dibîne û dixwaze, di warê erdnîgarî, çandinî de, wekhevî û azadiyê durist bike.

3) Di nav civakê de, qelen û zewacên bi zorê bi dawî bibe

Di nav civaka Kurd de, arîşeyeke gelek mezin heye ku heta niha jî ber- dewam e. Ew jî zewaca bi darê zorê, peguhurkanê, zewaca bi qelen (next) e. Vê çandê zerar û ziyaneke mezin daye pêşketina civakê. Yên herî zêde ji vê arîşeya civakî fêm dikin, şêx, axa û beg in. Ji ber ku hemû arîşeyên civakê di dawiyê de bo wan diziviriyan. Yanî kesek derbarê arîşeyên civakê de, qesta malmezinên devera xwe dikirin. Wan jî li gorî prensîbên keleporî çareser dikirin. Hin caran, bêdadî, helwestên tund û zalimane jî rûdidan. Helwestên kevneşopî gelek caran dewsa arîşeyan çareser bikin, kûrtir dikirin. Vê yekê jî xwîndarî, meseleyên namûs û şerefê û dubendiya di nav malbatan û eşîran de, zêdetir dikir. Di nav civaka Kurd de, gelek caran bi darê zorê zewac durist bûne, lê di encamê de felaketekê jî rû daye. Her wiha rê li ber xwedana revandinê, pêwendiyên nehênî yên civakê kûr- tir kirine ku dijberiya civakê zêdetir dikir. Hin malbat hebûn nedikarîn pere bi dest bixin, wê demê next dibe barekî giran li ser milê xezanan ku hemû temenê xwe (heta îro jî ev next (qelen) di nav civaka Kurd de berdewam dike, lê şêwazê wê guheriye. Şûna nextê bûye qayîşa zêrîn, ango taximên giranbuha yên zerîn.) ji bin dernekevin. Yên ji vê rastiyê mifa werdigirtin, dagirkerên Kurdistanê bûn. Ji ber vê yekê, rakirina zewaca bi zorê û dayîna qelen, helwesteke mirovî û pêşketî bû...

4) Di têkiliyên civakî de, bingeheke wekhev û dadî bêt sazkirin

Mebesta Şêx Ebdilselamê Barzanî, yasakirina jiyana civakê bûye. Civaka Kurd bê bername û bê yasa dihat rêvebirin. Ev bêdesthilatî û bêyasayiya civakê, temenê rê û rêbazên kevnare yên kevneşopî, dirêjtir dikir. Eger di civakê de dest- hilatdarî hebe, bê guman dê yasayek jî bête amadekirin. Ev daxwazên Şêx Ebdil- selam Barzanî, di serî de xwedîderketina civaka Kurd, azadiya civakê û paşeroje- ke bextewar dê bi rêbazên wekhev û dadperwerane bête sazkirin. Ji ber vê yekê, daxwaza bidawîkirina helwestên paşketî û zordar ên li ser civakê dike.

5) Li her gundekî mescîdek bêt avakirin, ku ne tenê ji bo armancên olî, her wiha bo bikaranîna navendên civakî, cihên perwerdê û cihên çareseriya nakokiyên navbera gundiyan bin

Serdema Şêx Ebdilselam jiyaye, jixwe serdema Osmaniya bûye, serdemek bû ku împaratorekî tund nîv bi navê Îslamê, nîv jî bi netewperestiya Tirkîtiyê, desthilati dikir. Bi darê zorê kontrola hemû welatên Misilmanan kiribûn. Heta xwe wek xelîfeyên Îslamê jî ragihandibûn. Çiqas berhemên Misilmanan ên dîrokî hebûn rakêşan paytexta xwe Stenbolê. Tiştekî taze li ser berhemên civakî zêde nekirin, bes heresiya gumbet û hin deverên ayîna Îslamê kirin. Hemû ol û neteweyên din jî, hêrîş birin ser, di tevkujiyan re derbas kirin. Perwerda vê dewletê jî, li ser bingeha netewperestiya Tirkîtî û Îslamparêziyê hat sazkirin. Di nav medreseyên perwerdê de, Tirk û Îslamparêzî di ser her tiştî re bûye. Li deverên Kurdistanê dest ji avakirina mescîdan berdin, her baca zêde ji gelê Kurd û ne- teweyên din distendin. Civak di bin baca zêde de fetisandibûn. Şêx Ebdilselam Barzanî, perwerdeya wê serdemê, baş nabîne û daxwaza perwerdeyeke berfireh- tir a zanistî û zanînê dike. Her wiha daxwaza avakirina mescîdan dike ku ev wargeh bibin bingeha zanistî ya perwerdeya civakê. Yanî di wê serdemê de, bîr û boçûnek pêşketî ya paşeroja civakê hizir dike û vê daxwazê ji desthilatdariya Osmaniyan dike.

6) Li her gundekî Kurdistanê konseyek bo çareserkirina arîşeyên gundiyan û civakê bêt sazkirin

Di nav civaka Kurdistanê de yek ji arîşeyên herî mezin nebûna rêxistinên netewî bûye ku bi şêwazeke dadperwerane arîşeyên civakê çareser bike. Bêgu- man ev xalên lawaz ên civakê, her dem bingeheke hêrîşan li ser civaka Kurd afi- randiye. Ji nebûna rêxistinên navxweyî yên civakî, arêşeyên civaka Kurd kûrtir û berferehtir dibûn. Di dîrokê de, hemû arîşeyên di navxweyî de destên derve yên dagirkeriyê hebûne, arîşeyên civakê ne yasayî û ne medenî, bi rê ve dibirin. Her wiha wan zilmeke mezin li civaka Kurd dikirin. Avakirina konseyên ango mec- lîsên civakî xwe amadekirina bo desthilatdariya xweser. Yanî avakirina bingeha dewletbûnê, ji van meclîsan dest pê dike. Xwe rêxistinkirina bingehîn a civakê, di her têkoşeriyên Azadiyê de, bingeh armanca sereke tê dîtin û praktîzekirin. Ji ber vê rastiyê, Şêx Ebdilselam Barzanî ev daxwaz, di wê demê de, bi zanebûn û helwesteke niştimanperwerane, pêşkêş dike. Rêzdar, baş dizane ku eger civaka Kurd xwe rêxstin neke, destpêkê arîşeyên navxwe çareser neke, nikare şoreşa netewî durist bike.

7 - Her eşîretek, di bin fermandariya kesayetekî diyar de, hêzên çek- darî bêne duristkirin

Xebata netewî, bi taybetî li Rojhilata Navîn, bê hêza leşkerî bi ser nakeve. Bi taybetî di serdema Şêx Ebdilselam de, li ser Kurdistanê bazar û şerekî mezin ê siyasî û leşkerî hebû. Her hêzeke dagirker, destdirêjî li ser xaka niştiman dikir. Civak li gorî berjewendiyên xwe birêxistin dikirin. Bi taybetî dema ku mirov civakeke bê rêxistin, bê serok û rêber, bigire ber çavan, ev pêşniyaz baştirîn û ce- sarettirîn daxwaz bûye. Her wiha kesayetekî diyarker ku serokatiya hêzên leşkerî jî bike, xaleke din a gotûbêjê ye: Ji ber ku ev yek, nîşan dide amadekariyên leşkerî jî, dixwazin bi şêwazeke yasayî, bi agahdariya Osmaniyan bête sazkirin. Ev pêş- niyaz nîşan dide ku arîşeyên civaka me dixwaze ne bi şer, bi rêbaza gotûbêjiyê ve bên çareserkirin. Ev xala pêşniyazê ya Şex Ebdilselam, asta hişyarî, aştîxwazî, netewperwerî û rewşenbîriya civakî nîşan dide.

Kombûna Li Mala Nûr Mehemedê Birîfkanî

Ebdulselam Barzanî, bi tenê bi van daxwaz û reforman qaîl nebû, êdî daxwazên xwe bi şêwazeke berfirehtir dixwest daxwazên xwe, dengê xwe zelaltir, bilind bike. Şêx Ebdilselam, di sala 1907’an de, li devera Behdînanê dikeve nav liv û tevgera civakê ku rêxistinekê bo parastina mafê gelê Kurd durist bike. Ye- kem kombûnê di mala Şêx Nûr Mehemedê Birîfkanî de saz dike. Nûr Mehemedê Birîfkanî jî li devera Duhokê li nav gundên Mizûriyan xwediyê tekeya tarîqata Qadriyan bû. Di heman kombûnê de, serokê eşîrên deverê, rûspî, kesayetên xwe- dan rûmet, beşdar bûn. Di vê kombûnê de, wek xalên sereke:

Rewşa siyasî ya deverê
Rewşa gelê Kurd a devera Behdînanê Desthilata Osmaniyan, hat gotûbêjkirin. Di encamê de, çend daxwazên zelal û girîng bi nameyekê ji desthilata Sten- bolê re hatin rêkirin. Ev daxwaz û nav û dengê kesayeta Şêx Ebdilselam Barzanî di nav demeke kin de, li hemû Kurdistanê belav kir. Tesîreke mezin li ser şoreş- ger, rewşenbîr û niştimanperwerên wê demê kir. Desthilata Osmaniyan ku wê demê li ber “mirinê – sekeratê” bû, Şêx Ebdilselam Barzanî jî, ev rewş baş pêşbînî dikir û dixwest li başûrê Kurdistanê dest bi rêxistinkirina civaka Kurd bike. Her çiqas li başûrê Kurdistanê, hin eşîrên Kurd di kombûna Brîfkanê de cih negirti- bûn û destek nedabûn Şêx Ebdilselam Barzanî, her ew ên di kombûnan de cih jî girtibûn û hevpeyman bûn li gel Şêx Ebdilselam Barzanî, harîkarî nekirin. Yanî, dîsa nexweşiya bingehîn a ku dibêjin “Kurmê darê ji darê nebe dar narize” der- dikeve pêşberî mirov. Nexweşiya bingehîn a “nedewletdbûna Kurdan” ku “bêti- faqî, bêyekîtî” ye, di heman destpêka Şoreşa Barzanê de, diyar dibe. Daxwazên di kombûna Brîfkanê de, ji desthilata Osmaniyan hatibû kirin, em dikarin wiha rêz bikîn

Li herêmên Kurdan, Kurdî wekî zimanê fermî bêt pejirandin.

Zimanê xwendinê Kurdî be.

Ew rêveberên nahiyeyan, qeymeqaman û karmendên din ên dewletê li Kur- distanê tên erkdarkirin, Kurd bin ango bi Kurdî bizanibin.

Ola dewletê ya fermî Îslam e. Di dadgehan de, li gorî şerîata Îslamê biryar bê dayîn.

Ji ber xizmetên zarûrî, bac bila wekî berê bê stendin. Lê daxwaz dikin di herêmên Kurdan de, ev bac ji bo başkirina rêyan û avakirina xwendingehan bê bikaranîn.

Nusheyek ji van daxwazan, ji Seyîd Ebdilqadir, Emîn Elî Bedirxan û dîplo- matê Kurd Şerîf Paşa re tê rêkirin. Ya duyemîn jî, ji desthilata Osmaniyan re, bi mora xwe li ser navê hemû beşdarên kombûna Birîfkanê, şand. Desthilata Os- maniyan ev daxwaz wek serhildan û dijbûna dewletê pejirand û bersiv da. Dever wek deverên awarte ragihand, hejmara leşkerên xwe zêde kir û zilma xwe jî zêde- tir kir. Eşîrên Kurd ên başûrê Kurdistanê ku li gel Şêx Ebdilselam hevpeyman bûn û di kombûna Berifkanê de soz dabûn, li ber xwe nedan û xwe bêdeng kirin. Sal 1908, desthilata Osmaniyan, di bin serokatiya Ferîk Mehemed Fazil Paşayê Daxistanî de, leşker şand devera Behdînanê. Li devera Behdînanê çi berxwedan nedît û her der bêdeng bû. Bi hezaran leşkerên xwe şand devera Barzanê. Şêx Eb- dilselam Barzanî, du heyvan berxwedanek li hemberî leşkerên Osmaniyan durist kir, lê ji ber ku hin eşîrên Kurd bêlayan man, hin eşîran jî, li gel hêza dagirker cih girtin, berxwedana Şêx Ebdilselam şikest.

Şêx Nameyekê ji Sadî Axayê Çelî re rê dike ku ew biçe heman deverê. Sadî Axayê Çelî vê daxwaza Şêx dipejirîne û di hemû layanan de harîkariya xwe des- tnîşan dike. Du kesayetên bi rûmet ên bi navê Mela Ebdurehmanê Gûzereşî û Ebdilqudûsê Çelî, rê dike devera Nihêlê ya ser bi devera Amêdiyê, pêşwaziya Şêx Ebdulselam Barzanî. Li gel vê yekê civaka devera Barzanê xwe vekêşa deverên çiya yên asê. Ev rastî li gorî belgeyên resmî yên Osmaniyan jî mirov dibîne. Yanî hemû xêzanên gundên devera Barzan, cih û warên xwe çol kirin û xwe spartin deverên çiya. Gund û warên Kurdan ji layanê leşkerên Osmaniyan ve hatin so- tin û wêrankirin. Lê li gorî belgeyên Osmaniyan civaka devera Barzanê bixwe gundên xwe sotine û xwe spartine çiyayan. Ev belgeyên arşîva dewleta dagirker a Osmaniyan derewan dikin. Leşkerên wan gund û warên Kurdan li devera Bar- zanê disojin û jin û zarokan dikujin û heta digirin û dikin zîndanan. Ev rastî (piştî vegera Şêx Ebdilselam a Tixûbê-Tiyarê) di dema ku şêx Ebdilselam li gel Osmaniyan rûdinê û li hev dikin, Osmanî tazmînata zerar û ziyanê didin civaka devera Barzanê. Ev tazmînat di belgeyên wan de jî tê destnîşankirin. Yanî rasti- yek derdikeve holê, gundên devera Barzanê ji ber ku leşkerên Osmaniyan soti- bûn, tazmînat ji layanê wan ve hat dayîn. Heta her malbatekê çend pere jî (1000 Lira) danê, di belgeyan de aşkera ye...

Şêx Ebdilselam Barzanî, Çû Mala Sadî Axayê Çelî

Çûna şêx Ebsilselam Barzanî bo devera Çelê, xaleke girîng e ku gelek mu- naqeşe li ser bête kirin. Lê dema çûyîna Şêx bo devera qezaya Çelê, wek hevkarî navê Mar Şemûnê Tiyarî tenê tê bilêvkirin. Em dixwazin di vê beşa nivîsê de, rastiyeke dî destnîşan bikin ku qet nehatiye dîtin û tu kes nizane ango tu bel- geyên nivîskî li ser nîn e. Navê Sadî Axa, Mele Ebdurrehmanê Gûzereşî qet û qet di nivîsên malbata Barzaniyan û vekolînan de derbas nabe û ew kar û xebata hatiye kirin ji nedîtî ve tên, heta niha belgeyên zanistî peyda nebûbûn. Ev rastî, yan sedemên siyasî ya jî sede- mên civakî bo hene ku naxwa- zin gelek li ser bête axaftin. Bel- geyên Osmaniyan hene ku Sadî Axa û Mele Ebdurehman, ji ber ku di gel Serhildana Şêx Ebdil- selam de hevkar bûne, hatine cezakirin. Sadî Axa, ji malme- zinên devera Hekariyan e ku serokeşîrê baskê rastê yê Pinya- nişiyan bûye. Ji malbateke dêrîn a Kurd bûye ku reh û rîşalên xwe digihînin xanedanên qedîm ên devera Hekarê. Mele Ebdureh- man jî, yek ji wan malbaten e ku bi niştimanperweriya xwe û ol- dariya xwe ve tê naskirin. Li gorî belgeyên rayedarên Osmaniyan Mele Ebdurrahman her dem li dijî dewletê di nav serhildanê de bûye. Ji civaka gundê Gûzereşê bûye. Yanî li devera Çelê, yên ku pêşwaziya Şêx Ebdilselam kirine, destpêkê ne Mar Şamûn bûye, Sadî Axa bûye ku paşê ji layanê Osmaniyan ve tê cezakirin.

Di destpêkê de, Şêx Ebdilselam, li Çelê di Qesra Ebdulqudus de tê bicihkirin. Piştî şeş heyvan serokeşîrekî başûrê Kurdistanê giliyê li cem waliyê Osmaniyan ê bajarê Mûsilê dike ku Sadî Axa Şêx Ebdilselam vehewandiye. Yên Şêx ji deve- ra Nihêliyan birine devera Çelê, Mele Ebdurehman û Ebdilqidûs bûne. Bi rastî şeş heyvan Şêx di Qesra Ebdilqudus de mêvan dibe. Gilî li ser bingeha, “Şêx di mala Sadî Axa de ye” tê kirin. Beriya ku leşkerên Osmaniyan xwe bigihînin Çelê, xebera giliyê digihê Sadî Axa. Sadî Axa, bi rêya Mele Ebdullahê Gûzereşî, li ser daxwaza Şêx Ebdilselam pêwendiyê li gel Mar Şamûn saz dike. Şêx Ebdilselam diçe gundê Tixûbê ku bi piranî ev dever gundên Mesîhî û Misilman e. Ev dever ser bi baskê rastê ve bûne. Di dema pêşwaziyê de gundên devera Tixûb, Zawî- te, Gûzereş, Gise, Sivsidan, Beyicê, Hêşetê û gelek gundên din ên Pinyanişiyan (Bilêcan, Ziyaniş, Şîvişk, Talisan, Marûfan) li ser banga Sadî Axa, Şêx Ebdilselam bi stran û govendê pêşwazî dikin. Ev stran û govend heta îro jî, di dawet û sema- yan de tên gotin.

“Şêx Barzan Şêx Barzan e, Şêx Barzan Şêx Barzan e. Şêxê me Kurdan e, Şêx Barzan Şêx Barzan e.

Evîna xaka Kurdan e, Şêx Barzan Şêx Barzan e. Bi tesbîh û cemedan e, Şêx Barzan Şêx Barzan e.

Rêberê me Kurdan e, Şêx Barzan Şêx Barzan e.
Bi hatina te me şahyan e, Şêx Barzan Şêx Barzan e.” .....

(Feleyên Tiyarê jî du beş bûn, beşek ji Feleyan xwe ser bi baskê rastê ve didîtin. Digotin vê deverê Tixûbê ku gundên Misilman û Feleyan di nav yek de bûne. Di navbera Tixûbê û Tiyarê de jî nakokiyên civakî kûr bûne. Feleyên Tixûbê bi piranî pêwendiyên wan li gel Misilmanan xweştir bûne. Feleyên Tiyarê, serbixwe tevdi- geriyan û tesîra dewletên rojava li ser wan hebûye. Gelek caran di şerên navbera Misilman û Feleyan de, Feleyên Tixûbê beşdarî kiryarên Feleyên Tiyarê nebûne.)

Cihê herî baş jî ku Şêx Ebdilselam lê bête starkirin devera Tixûba Tiyarê bû ku ev dever cihekî stratejîk ê civakî bûye. Gundên Tixubê, Gise, Beyicê, Sivsidan, Gûzereş, Hêşetê, Zawîte, ser bi baskê rastê ve bûne ku ji eşîra Pinyanişî malme- zinê wan Sadî Axa bûye. Mele Ebdurehman, li ser daxwaza Sadî Axa, Şêx Ebdilselam digihîne devera Tixûba Tiyarê. Ev devera Tiyarê wek îdareya hikûmetê, di bin kontrola Sadî Axa de bû. Lê wek ayîn û civak di bin kontrola Mar Şamûn de bû. Lê Şêx di heman deverê de bi cih dibe. Lê derbarê pêwendiyên Mar Şamûn û Şêx Ebdilselam Barzanî de, ka çi pêwendi hebûye, Îngilîzan pêwendiyek, nav- beynkariyek saz kiribûn an na, me çi belge li ser nîn in. Lê Osmanî di belgeyên xwe de, vê rastiyê destnîşan dikin.

(Li gorî hin çavkaniyan Mar Şamûn bi navbeynkariya sefîrê Îngilîz ê Mûsilê pêşwaziyeke germ li Şêx Ebdilselam kiribû. Lê ev pêşwazî di belgeyên Osmaniyan de jî, tê qalkirin)

Li gorî hin gotinên civakî jî, Şêx Ebdilselam daxwaz ji Sadî Ax kiriye ku harîkar be da ku cenabê wî derbasî deverên asê yên Tixûba Tiyarê bibe ku bi pi- ranî ev dever xwecihên Fele76 bûne. Ev daxwaza wî jî, ji layanê Sadî Axa ve hatiye cîbicîkirin û harîkar bûye. Li ser giliya serokeşîrekî başûrê Kurdistanê, leşkerên Osmaniyan dor li qezaya Çelê digirin û Sadî Axa, Mele Ebdurehman û Ebdilqi- dûs çend kesên din, ku harîkarî bo Şêx kiribûn, digirin û dibin zîndana Wanê. Li gel vê girtinê, Osmanî zilma xwe li ser civaka Çelê dest pê dikin. Pirs jî ew bû “ka Şêx Ebdilselam Barzanî?”

Osmaniyan hejmara leşkerên xwe li Çelê zêde dikin. Baregeha xwe jî datî- nin Taxa Girkan. Leşkerên Osmaniyan li qezaya Çelê, Kurê Saîd Axa ku birayê Sadî Axa bûye, digirin û kurê wî Ebdilwehab li ber çavê hemû malbatê di nava hewşa meclîsa bajar de, bi daran dikujin. Lê kesek cihê Şêx Ebdilselam nabêje û aşkere nake. Sadî Axa dîrek dibin zîndana Wanê. Mele Ebdurehman û Ebdilqi- dûs, dibin bajarê Colemêrgê.

Leşkerên Osmanî Hêrîşeke Berfireh Tînin Ser Devera Barzanê

Leşkerên Osmaniyan di bin fermandariya Fazil Paşa de, hêrîşeke berfireh anîn ser devera Barzanê. Leşkerên Osmaniyan, gundên devera Barzan talan ki- rin, şewitandin. Jin û zarok dîl girtin û birin zîndana Mûsilê. Di nav dîlgirtiyên

devera Barzanê de, Mustafa Barzaniyê sê salî û dayîka xwe jî hebûn. Şervanên Şêx Ebdilselam Barzanî, li devera Çiyayê Şîrîn di amadebaşiyê de bûn, ku hêrîşî leşkerên Osmaniyan bikin. Li gorî belgeyên Osmaniyan di Îlona 1909’an de Şer- vanên Şêx Ebdilselam Barzanî hêrîşeke berfireh, ku Tirkan hêvî nedikir, dibin ser baregehên leşkerî yên Osmaniyan. Di vê hêrîşê de, Osmanî ji deverê tên paqi- jkirin. Şikestineke mezin li hêzên wan ên leşkerî dikeve û hejmareke zor leşkerên Osmaniyan jî dîl dikevin destê şervanên Şêx Ebdilselam Barzanî. Piştî vê serkef- tina mezin a Şêx Ebdilselam, Osmanî daxwaza hevdîtinê li Şêx Ebdilselam dikin. Hevdîtin dest pê dikin û peymaneke aştiyê di navbera aliyan de tê îmzekirin. Peymana aştiyê di navbera fermandarê Tabûra 12’ an û waliyê Mûsilê mîrlîwa Eset Paşa û Şêx Ebdilselam Barzanî de tê morkirin. Xalên peymanê wiha hatibûn rêzkirin:

Dîlên di destê layanan de, dê serbest bên berdan.

Zerar û ziyana Osmaniyan daye deverê, dê bête qarabûkirin.

Her xêzaneke ku zerar û ziyan vêxistine 1000 Lireyê Tirkî bête diyarîkirin.

Wekaleta Osmaniyan a deverê jî, dê waliyê Mûsilê bigire ser milên xwe û siyaseteke dadperwerane bidomîne.

Piştî vê peymana aştiyê, jiyanê bi şêwazeke asayî berdewam kir. Soz û pey- manên dabûn hev û din, hatin bicihanîn.

Têbinî: Li gorî van biryaran ku di belgeyên Osmaniyan de (lê Osmanî, di belgeyên xwe de nabêjin me peyman mor kiriye) hene, her malbateke ziyan dîtî pere bidinê û civaka devera Barzanê ku ji ser xak û malên xwe hatine koçberki- rin, gundên wan bên avakirin. Her wiha qareboya can û malê civaka ku zerar û ziyan lê ketiye, bête dabînkirin. Ji bo vê yekê hin belge hene ku vê rastiyê destnî- şan dikin. Li gorî belgeyên Osmaniyan ji her malbateke devera Barzanê re 1000 Lire pere wek harîkarî tê dayîn.

Encama Sadî Axa û Mele Ebdurehman

Li gorî belgeyên Osmaniyan Mele Ebdurrehman di 21’ê Gulana 1910’an de, li bajarê Colemêrgê di nav Medreseya Meydanê de, tê sêdaredan.77 (Di heman rojê de peymana aştiyê li gel Şêx Ebdilselam tê morkirin.) Ebdilqidûs jî bi êş- kenceyê seqet dikin û radestî malbatê dikin. Li gorî belgeyên Osmaniyan Sadî Axa, ji ber ku harîkariya Şêx Ebdilselam kiriye heşt salan di zîndana Osmaniyan a bajarê Wanê de tê cezakirin. Cezayê zîndanê jî heşt sal e, lê Sadî Axa paşê bê ser û şûn dibe. Heta niha tu kes bi gora Sadî Axa nizane. Tê gotin ku Osmani- yan bi kemînekê ew Şehîd kirine û bûyer avêtine ser Feleyên Tiyarê. Lê jixwe di berdewamiya stranê de, Feleyan tewambar dike ku xiyanet li Sadî Axa kirine. (Baweriya xwe nede babê Felan, ew bêbext e, bê mirwet e.) Lê fend û fêlên Os- maniyan gelek bûn, dibe ku nakokiyên civakê bi kar anîbin. Jixwe piştî vê lîstika Osmaniyan xwîndarî dikeve navbera Feleyên Tiyarê û Çeliyan, nexweşî û alozî dest pê dike. (Feleyên Tiyarê, li Swarabevê ji malbata Sadî Axa, Baran Begê ku midûrê nahiyeyê bû û neh kesên din şehîd dikin.) Di encamê de, Sadî Axa, di zîndana Osmaniyan a bajarê Wanê de bûye, di destê Osmaniyan de berze bûye. Hejmareke zor kes û karên xwe di encama tevlêbûna serhildana Şêx Ebdilselam Barzanî de, şehîd dane. Tiştê ku ji me re maye stranek gelêrî ya ku dibêje:

“Sadî Axa nebin Wanê, Wanê dûr e, Sadî Axa birîndar e, birîna wî kûr e.

Sadî Axa nebin Wanê, Wanê dûr e Sadî Axa bextewar e, birîna wî xedar e

Sadî Axa nebin Wanê, Wanê dûr e
Sadî Axa navdar e, mêvanê wî Şêxê war e

Sadî Axa nebin Wanê, Wanê dûr e
Sadî Axa xwedan êl e, mêvanê wî bi xem û xêr e.” ....

Desthilata Osmaniyan, di encamê de bi kevirekî çend çûçik kuştin. Kurd û Feleyên deverê kirin neyarên hev û din. Kesayetên Kurd ên deverê ku serhildana Şêx Ebdilselam geşbînî pêşwazî kiribûn, ceza kirin û şehîd xistin. Di belgeyên Osmaniyan de, wek “Teşebusa serhildanê li dijî desthilata Osmaniyan a Xana Çelê û Barzaniyan” derbas dibe. Vê babetê mamoste û dîrokzan Îhsan Colemerik jî, di pirtûka xwe (Di Dîroka Mezopotamyayê De Hekarî) de, destnîşan dike. Bûyerê bi berfirehî dinivîse.

Desthilata Osmaniyan Li Peymana Xwe Paşgez Bû

Piştî aramiya çend salan li devera Behdînanê, ji nû ve desthilata Osmaniyan ket nav liv û tevgerê. Soz û peymanên ku li gel serkirdeyên Kurd bi peymanekê mor kiribûn, paşgez bûn. Yanî xiyanet li mora xwe kirin. Zordestiya xwe li ser civaka Kurd zêdetir kirin. Di heman demê de Suleyman Nazif, wek waliyê Mûsilê tê erkdarkirin. Ev waliyê Mû- silê jî, teroreke mezin li hemberî gelê Kurd dide meşandin. Girtin, kuştin, berzekirin û revandin, dibe parçeyek ji jiyana rojane ya gelê Kurd. Ev kir- yarên Suleyman Nazîf, êdî di nav ci- vaka Kurd de, wek çewisandinekê ku çi hêviyên azadiyê nemîne, dest pê kiribû. Desthilata Osmaniyan di sala 1913’an de, artêşeke mezin hinart devera Barzanê. Êdî bazar bû bazara girtina Şêx Ebdilselam Barzanî. Êdî ew kesê Şêx Ebdilselam bigire ango cihê wî gilî bike, ji layanê desthilata dagirker a Osmaniyan ve, dê bête xelatkirin. Pereyekî mezin bo çewisandin û girtina Şêx Ebdilselam, ji bu- dçeya dewletê hat terxankirin. Şêx Ebdilselam, ji ber ku desthilatên Osmaniyan bes civaka Kurd êşkence bike û bikuje, xwe ji başûrê Kurdistanê vedikêşe û diçe Kurdistana rojhilat. Şêx Ebdilselam li Urmiyê li gundê Rajan, dibe mêvanê Seyîd

Tahayê Nehrî. Seyîd Tahayê Nehrî ku pêwendiyeke demdirêj bi hev re hebûn, di nav dilşadiyê de, Şêx pêşwazî dike. Êdî Şêx dest bi karê dîplomasiyê dike, ka çawa dest bi têkoşeriyeke taze ya azadiyê bikin. Hevdîtinê li gel Simko Axayê Şi- kakî saz dike. Li gel Simko Axayê Şikakî, ka dê çawa ji bin desthilata Osmaniyan rizgar bibin, daxwaza hevdîtinekê li gel nûnerê Rûsyayê û wezareta derve ya vî welatî yê Tiflîsê dikin. Nûnerê Rûsyayê daxwaza wan a kombûnê di nav demeke kurt de dipejirîne. Derbarê zordestiya dewleta Osmaniyan a li ser gelê Kurd de, têr û teselî gotûbêj dikin. Ev hewldana dîplomatîk a Şêx Ebdilselam Barzanî, di pêwendiyên Rûsya û Kurdan de, wek xaleke dîrokî tê zanîn. Li gorî hin pêzanî- nan Simko Axa li gel Şêx Ebdilselam Barzanî bi piştgiriya Rûsyayê, li dijî zilma Osmaniyan dê dest bi şerekî nû bikin.

(Nîşe: Di vê xebata dîplomatîk a şêx Ebdilselam Barzanî de, Rûsya gelek baş dikeve nav liv û tevgerê. Çawa Tirkan li dijî Rûsyayê digot: “Ev kafir in, Kurdino seferber bibin”. Rûsyayê jî li gorî xwe serkirdeyên Kurd wek Simko Axa, Şêx Ebdil- selam, Asûriyên Tiyarê û hin malbatên din dixwest li dijî Tirkan birêxistin bike. Lê ev hewldana dîplomatîk a serkirdeyên Kurd li gel Rûsyayê, bêyî ku encam jê derke- ve, dijmin li ser zal bû. Di heman demê de, sefîrê Tirkiyeyê yê Îranê û Azarbaycanê daxwaz ji Îranê û Rûsyayê dikin, da ku Şêx Ebdilselam radestî wan bikin. Lê Rûsya ji bo demekê Şêx Ebdilselam li Karabaxê vedişêre. Lê ev veşartina Rûsyayê ji bo Şêx Ebdilselam Barzanî wek zîndanekê bû. Ji ber ku qedexe bû hîç hevdîtinekê li gel kesekî saz bike. Eger gotin di cih de be “Qefes ji bo Şêrê Azadiyê teng bû”. Daxwazê ji rayadaran dike ku cihê wî biguhêrin. Li ser daxwaza Şêx Ebdilselam li Tiflîsê bi cih dibe. Paşê Şêx dixwaze biçe bajarê Nahçivanê. Dema diçe Nahçivanê nûnerên Rûsyayê pasaporteke Îranê durist dikin. Bi pasaporta Hacî Elî Hacî No: 99048 diçe Nahçivanê (09 Xizîran 1914). Li Nahçivanê hîç dahatiyeke aborî ya Şêx tune bû, Wezareta Derve ya Rûsyayê 150 Ruble pere wek mûçe, bo mangane girêdan.)78

Piştî hevditina bi nûnerê Rûsyayê yê Tiflîsê, Şêx Ebdilselam û Simko Axa, vedigerin bajarê Salmasê. Li vî bajarî Simko Axa û Şêx Ebdilselam ji hev û din vediqetin. Şêx Ebdilselam di gundê Sofî Derwêş Ebdulah Gingeçînê de derbas dibe. Sofî Derwêş, bi israr dixwaze Şêx Ebdilselam biçe mal û bibe mêvanê wî. Heta dibêje “ezbenî eger tu nebî mêvanê min ez dê mala xwe agirî berdemê” Şêx vê israra wî dipejirîne û diçe mêvandariya Sofî Ebdullah. Sofî Derwêş Ebdulah79 jî, Temîr Cengo agahdar dike. Temîr Cengo hêzeke Şikakiyan tîne ser mala Sofî Ebdulah, mala Şêx tê de ye dorpêç dikin. Şêx dizane xiyanet lê hatiye kirin, du Barzaniyên gel Şêx şehîd dibin. Di 17’ê Îlona 1914’an de, Şêx Ebdilselam li gel çar zêrevanên wî, digirin. Her çend nûnerê Rûsyayê û Simko Axa, operasyoneke leşkerî li dijî Temîr Cengo dabin destpêkirin jî, serkeftî nebûn. Temîr Cengo û Sofî Derwêş Ebdullah, bi şev ji devera Koturê derbasî xaka Osmaniyan (bakurê Kurdistanê) dibin û Şêx û zêrevanên wî, radestî dewleta dagirker a Osmaniyan dikin. Destpêkê Şêx dibin zîndana Wanê. Silêman Nazif nameyekê ji Stenbolê re rê dike û dibêje: “Şêx Ebdilselam ji gundê Barzanê yê ser bi wîlayeta Mûsilê ve ye. Pêwîst e li Mûsilê bête dadgehkirin.” Paşê Stenbol daxwaza waliyê Mûsilê Silêman Nazif dipejirîne û Şêx Ebdilselam rê dikin bajarê Mûsilê...

Şêx Ebdilselam Barzanî: “Waliyê Mûsilê Bê Rawişt e”

Serokê doza azadixwaziya gelê Kurdistanê Şêx Ebdilselam Barzanî, dawiya jiyana wî wiha hatiye nivîsandin; Sadik Damalucî, li gel Şêx di heman Zindanê de maye û jiyana Şêx li pênûsê daye. Pirtûkeke bi navê “Emîrat Behdînan” nivîsi- ye. Ev pirtûk di sala 1952’yan de hatiye weşandin. Li gorî gotinên Sadiq Damalu- cî, “Şêx Ebdilselam gelek westiyayî xuya dikir. Mirin bo wî ne tirs bû”. Dema me biryara dadgehê jê re got û tu dikarî li dadgeha Stenbolê îtiraza wê biryarê bikî, got: “Ez bawer nakim, waliyê Mûsilê kesekî Bêrawişt e.” Lê eger Stenbol destûr nede biryar pêk bêt, Şêx dibêje: “Evine hemû wekhev in. Lê dê berdêla wê gelek giran be.” Şêx Ebdilselam dijminên xwe baş nas dikir û biryara dadgehê hat peji- randin. Dadgeheke derew, ji layanê Suleyman Nazîf ve tê sazkirin. Li bajarê Mû- silê bi mehkemeyeke ne dadperwerane, cezayê sêdaredanê li ser Şêx Ebdiselam û sê hevalên wî ve tê birîn. Cezayê sêdaredanê, di 14. 12. 1914’an de hat pêkanîn. Şêx Ebdilselam Barzanî û sê hevalên wî Şehîd dikin. Êdî di dewsa Şêx Ebdilselam Barzanî de, ala têkoşeriya azadiyê dê Şêx Ehmed Barzanî bilind bikira.

Mistefa Barzanî: Min di deh saliya xwe de sêdaredana birayê xwe temaşe kir

Mistefa Barzanî: “Ew roj baş tên bîra min. Germahiyeke dijwar bû. Bajarê Mûsilê ji ber germahiyê dikeliya. Hejmareke zor mirov, qerebalix li ber bi mey- dana ku dê birayê min û hevalên wî darve bikin, diçûn. Em berê reviyabûn. Em ber bi deşt û çiyayan ve reviyabûn. Ez li gel çend hevalên xwe bi dizîka ve di nav qerebalixê de çûm wê meydanê ku dê birayê min lê bête darvekirin. Wê demê çi kesî bawer nedikir ku Silêman Nazîf dê vê bûyerê biket. Bab-i Ali dar- vekirinek erê nekiribe, dê walî çawa pêk bîne? Dê gel vê sêdaredana bê da- dweriyane çawa bipejirîne, dê çi biket? Heta padîşah jî, belkî Suleyman Nazif darve biket?...”

“Ez hêşta 10- 12 salî bûm. Wateya azadiyê, bêdadperweriyê min fêm ne kiribû. Di kolanan de, wek strana azadiyê, dadwerî, biratî, û hwd. wek dengê zengilan guhên me ji ber kiribûn. Me ev gotar wek stran dizanîn. Di wê demê de ku ev gotar dihatin bilêvkirin, azadiya mirovan ji dest dihat stendin, di bin navê dadweriyê de rasterast mirov di nav meydanan de dihatin darvekirin. Di bin navê biratiyê de, zumreyek mirovan dihat parastin, zumreyek jî dihat zîn- dankirin. Di bin navê biratiyê de, bira bira dikuşt. Ew cihê ez lê dijiyam wisa bû. Di devereke wiha de, min çavên xwe vekirin, di zindanan de min şîrê dayîka xwe dixwar. Di vî cihî de, min cesedê birayê xwe yê mezin dît ku di dergehê Mûsilê de bi sêdarê ve bû...”

Li gorî hin pêzanînan dema darvekirina Şêx Ebdilselam 14. 12. 1914 e. Lê li gorî axaftinên Barzaniyê nemir germahiya havînê ye. Yan jî, wek remz qerebalixa civakê wek germahî destnîşan dike... Lê Serokê Herêma Kurdistanê Birêz Mesûd Barzanî di pirtûka xwe de 14.12.1914 destnîşan dike.

Kınına sığmayan Kürd Xançeri, Mele Mustafa Barzani - Ocak Medya

“Ez, li hêstirekê siwar bûm, sêdaredana birayê min qet ji ber çavên min nediçû. Min hizra wî dikir. Bi wî temenê biçûk; di dewsa mirov bi neheqî bête darvekirin, derkevit çiyan, daristanan, çolan, gurk mirovan bixwin baştir e, min digot. Ji wê demê û heta niha, min sond xwariye ku careke dî nekevim zîndanan. Ez bimirim, parçe parçe bibim, birevim, ez nekevim zîndanan. Nekevim zînda- nan û nekevim destê waliyekî wisa xedar û zalim ku min darve biket. Min bi vê felsefeyê dest bi jiyanê kir. Mirin heye, lê teslîmbûn nîn e, mirin heye lê ketina zîndanan nabit, take rêya çareseriyê jî çiyayên Kurdistanê ne...”

Serokê Netewî Mistefa Barzanî