Who is Mehrdad R. Izady? A Closer Look at the Expert on Kurdish History and Culture

Prof. Dr. Mehrdad R. Izady is a distinguished scholar renowned for his multidisciplinary approach to the history, culture, and identity of the Kurds and Kurdistan. A historian, geographer, ethnographer, theologian, and musician, Dr. Izady is fluent in nearly 20 languages, including modern tongues such as Kurdish, English, German, Russian, Turkish, and French, as well as ancient languages like Assyrian, Classical Greek, Latin, Pahlavi, and Ottoman Turkish. His expertise in the Kurds, Kurdistan, the Middle East, and the Near East has earned him a prominent place in academia, with teaching positions at prestigious institutions such as Harvard University, Fordham University, and New York Institute of Technology. Dr. Izady has been invited twice to provide expert testimony to the U.S. Congress and has served as a consultant to the U.S. National Security Council. His pivotal role in standardizing the Kurdish national flag has further cemented his influence, systematically presenting Kurdistan’s historical legacy on international platforms. With forthcoming books in multiple languages, his work continues to expand its global reach, profoundly impacting modern Kurdish youth and historians alike. This guide offers a detailed exploration of Dr. Izady’s life, education, areas of expertise, and contributions to Kurdish culture. Join us as we delve into the world of this visionary academic!

Article by: Bedel Boseli, @bedelboseli

Who is Dr. Mehrdad R. Izady?

Dr. Mehrdad R. Izady (also known as Michael Izady) was born in 1963 in Kirmaşa (Kermanshah), Kurdistan, to a Kurdish father and a Belgian mother. Raised in a diplomatic family, he spent his youth in diverse countries, including Iraq, Iran, Afghanistan, and South Korea. This multicultural upbringing significantly shaped his scholarly focus on the ethnic, cultural, and historical dimensions of the Middle East, particularly the Kurds and Kurdistan.

Recognized as a historian, geographer, ethnographer, theologian, and musician, Dr. Izady’s proficiency in over 15 modern and ancient languages enables him to analyze historical documents in their original forms. His academic contributions are a treasure trove for those seeking to understand the sociocultural formation of Kurdish identity and the historical-geographical framework of Kurdistan.

Educational Background: A Multidisciplinary Scholar

Dr. Izady’s extensive academic training underpins his versatile expertise. Below are the key milestones of his educational journey:

Bachelor’s Degree (1976): Graduated from the University of Kansas with degrees in History, Political Science, and Geography, marking the foundation of his interdisciplinary approach.
Master’s Degrees (1978–1979): Earned two master’s degrees from Syracuse University in:
- Remote Sensing and Cartography
- Political Science and International Relations
Master’s Degree (1986): Completed a master’s degree in Middle Eastern Languages and Civilizations at Columbia University.
Doctorate (1992): Obtained a Ph.D. in Middle Eastern Languages and Civilizations from Columbia University. Note: Some sources mention a master’s degree in Middle Eastern Studies from Harvard University, but this has not been conclusively verified.

Academic Career: Teaching at Prestigious Institutions

Dr. Izady has shared his expertise through teaching at some of the world’s leading academic institutions. Notable positions include:

Harvard University (1990–1995): Served as a lecturer in the Department of Near Eastern Languages and Civilizations for six years.
Joint Special Operations University (Florida, USA): Taught courses on Middle Eastern Studies and History, serving as Master Adjunct Professor since 1997.
Smithsonian Institution (1996): Contributed to educational programs.
Uppsala University (Sweden, 1997) and Free University of Berlin (1998): Engaged in academic activities in Europe.
Fordham University (1998–2008) and Pace University (2001–2016): Taught in the History Department.
New York Institute of Technology (1997–present): Continues to serve as Assistant Professor in the Social Sciences Department.

Additionally, from 1990 to 1997, Dr. Izady provided training to U.S. and NATO military forces on the Middle East, Asia-Pacific, Africa, and Europe, further enhancing his international recognition.

Areas of Expertise: A Deep Dive into Kurdish Culture and History

Dr. Izady’s expertise is rooted in his multidisciplinary background. His key areas of specialization include:

Kurdish and Kurdistan History: His in-depth studies, including his doctoral dissertation at Columbia University, focus on the historical development of the Kurdish people and Kurdistan.
Middle Eastern Ethnography: He examines the cultural and ethnic structures of the Kurds and other Middle Eastern peoples.
Geography and Cartography: His expertise in remote sensing and cartography has led to the creation of maps illustrating Kurdish geographical distribution, used by institutions such as National Geographic, The Economist, the United Nations, and the U.S. military. Many of these works are accessible via Columbia University’s Gulf 2000 Project website.
Middle Eastern Languages: Proficiency in over 15 languages allows him to analyze historical sources in their original forms.
Theology and Culture: Specializing in ancient Kurdish belief systems, particularly Yazdanism (a pre-Islamic angelic cult), Dr. Izady posits that it is the root of modern faiths such as Alevism, Yezidism, and Ahl-e Haqq. His doctoral research focused on this area.
Music and Art: He explores Kurdistan’s aesthetic and symbolic heritage from an artistic perspective.
Ancient History: By identifying ancient kingdoms like Adiabene and Commagene as Kurdish in origin, he offers a novel perspective on Kurdish history.

Standardizing the Kurdistan Flag: A Historic Contribution

One of Dr. Izady’s most notable contributions is the standardization of the Kurdistan flag in 1998. By aligning the flag with universal standards, he strengthened the unity and recognition of Kurdish identity. This standardization was endorsed by the International Institute of Flags and the Kurdistan Region Parliament in Erbil, reflecting his academic expertise and visionary leadership.

Key Works and Contributions

Dr. Izady’s publications are foundational resources for scholars of Kurdish history and culture. His major works include:

The Kurds: A Concise Handbook (1992): A comprehensive guide to Kurdish history, culture, and identity. The introduction of the “Yazdanism” concept has sparked some debate but is widely regarded as influential.
The Sharafnâma (2005): An English translation and commentary on Sharaf al-Din Bitlisi’s 1597 work, a critical source for Kurdish history.
Book Chapters:
- Between Iraq and a Hard Place: The Kurdish Predicament (2006): On Iran, Iraq, and the legacy of war.
- Kurds, Encyclopedia of the Developing World (2006): An encyclopedic introduction to the Kurds.
- Kurds and the Foundations of the State of Iraq, 1917–1932 (2004): The role of Kurds in Iraq’s state formation.
- Gulf and Indian Ocean Basin Ethnic Diversity: An Evolutionary History (2002): Ethnic diversity in the Persian Gulf.
- The Geopolitical Realities of Kurdistan vs. Hopes for a New World Order (1998): Kurdistan’s geopolitical realities.
- The Kurdish Demographic Revolution and Its Socio-Political Implications (1997): Socio-political impacts of Kurdish demographic changes.
- E uno plurium?: A Projection on the Future of the National Minorities (1995): Projections on national minorities’ futures.

U.S. Congress and National Security Council Advisory Roles

Dr. Izady’s expertise has garnered international recognition, leading to two invitations to provide testimony to the U.S. Congress. He also served as a consultant to the U.S. National Security Council, offering critical analyses of the Kurds and the complex dynamics of the Middle East. These prestigious roles underscore his global authority in the field.

Why is Dr. Izady Significant?

Dr. Izady has systematically elevated Kurdish and Kurdistan history and culture to international prominence through rigorous scholarship. His ability to conduct research using primary sources in millennia-old languages makes his work indispensable for understanding the sociocultural and historical formation of Kurdish identity. His symbolic contributions, such as standardizing the Kurdistan flag, have bolstered Kurdish national consciousness. By offering fresh perspectives on the Kurds’ ancient culture and belief systems, he has shaped academic discourse in the field.

Conclusion: A Scholar, A Visionary

Dr. Mehrdad R. Izady is a singular expert in Kurdish history, Middle Eastern culture, and cartography. His academic journey, beginning at the Universities of Kansas, Syracuse, and Columbia, continued with teaching roles at Harvard, Pace, and New York Institute of Technology. Through the standardization of the Kurdistan flag, The Kurds: A Concise Handbook, and other works, he has successfully situated Kurdish identity within a scientific and universal framework.

For those eager to learn more about Kurdish history, culture, or Kurdistan’s geographical and symbolic heritage, Dr. Izady’s books are essential reading. His academic legacy continues to inspire and guide scholars and enthusiasts in the field.

Kurdistan National Flag: Its Meaning and Thousands of Years of Roots

The Kurdistan National Flag, also known as Ala Rengin, is a symbol that carries the thousands-year-old story of the Kurdish people to the skies. At its center, a golden-yellow sun with 21 rays shines amidst red, white, and green stripes. This flag was adopted in 1920 through a national consensus among Kurdish leaders and has since represented the unity, hope, and revival of the Kurdish people. In 1927, it was reaffirmed as the National Flag during the National Congress. So, what does this flag tell us? How did it take its current form? Where do its roots lie? Let’s explore this story step by step, like a tale—so simple, so heartfelt, that everyone will feel it in their heart.

Note: This article was authored by Bedel Boseli and has been verified by Professor Dr. Mehrdad R. Izady, the scholar who standardized the flag's design.

1) The History of the Kurdistan National Flag: When, by whom, and why it was adopted, along with original documents
2) Click here for the article The Meaning of the Kurdistan Flag (Topic: Why the Kurdistan Flag features a sun, why the sun has 21 rays, the significance of the number 21 in ancient Kurdish beliefs, and the connection of the colors and proportions to thousands of years of Kurdistan history)
3) Click here for The Standards of the Kurdistan Flag (Topic: The standard measurements and rules to be followed when drawing, designing, or sewing the Kurdistan Flag)

1. What Does the Flag Tell Us?

Imagine walking through the mountains of Kurdistan or a street anywhere in the world. In your hand is a flag: the Kurdistan National Flag, known as Ala Rengin. At the top, a red stripe; in the middle, a pure white stripe; at the bottom, a vibrant green stripe. And at its heart, a golden-yellow sun with 21 rays, as if smiling at life.

These colors aren’t arbitrary. They are distilled from thousands of years of Kurdish beliefs and culture:

Red:
White:
Green:
Yellow Sun:

The flag’s shape is no coincidence either. Its length is 1.5 times its width. For example, if the length is 3 meters, the width is 2 meters; if the length is 90 cm, the width is 60 cm. This ratio traces back 2,700 years to the symbols of the Med Empire, the ancestors of the Kurds. The Shêrzil emblem drawn by Saladin Ayyubi on his citadel in Silvan also follows this ratio. This ensures the flag waves with the same elegance everywhere.

*Image: Kurdistan National Flag: Its Meaning and Thousands of Years of Roots*

2. The Secret of the Sun: 21 Rays

The sun at the flag’s center is no ordinary sun. It has 21 rays, each whispering a story. In Kurdish culture, the number 21 signifies “revival” and “rebirth.” Our ancestors said, “Even if we die, we rise again and start anew.” That’s why you see 21-rayed sun motifs on ancient Kurdish gravestones, like those at the Ayyubid Citadel in Erbil.

*Image: There are 21 rays on the Kurdistan Flag and The 21-rayed sun is on the tombstone Ayyubid Citadel, Erbil.*

The topmost ray stands upright, representing the one, singular Creator. The other 20 rays are aligned in balance, looking to it. The first ray is at the center and the highest; it does not waver, nor can it, for it is both the symbol of the singular Creator and the heart of the flag.

There’s also a misconception: some claim the 21 rays symbolize Newroz (March 21) or come from Zoroastrianism. Not true! Newroz, in the Gregorian calendar, falls on March 21, but in the ancient Kurdish calendar, it is March 1. The 21 rays have symbolized revival in Kurdish culture for thousands of years. The Kurdistan National Flag has no connection to Zoroastrianism, nor do ancient Kurdish beliefs, contrary to popular assumptions. The sun is the essence of Kurdish culture, found on ancient gravestones and temples. It is the soul of Kurdistan.

3. Why Does the Kurdistan Flag Look Like This?

*Photo: Standard Kurdistan National flag*

One day, historian Prof. Dr. Mehrdad Izady sat at his desk. Before him was the flag accepted by Kurdish representatives in 1920 and reaffirmed by the Xoybun Kurdistan National Congress in 1927. “This flag must unite all Kurds,” he said. “But everyone must make it the same way! The red shouldn’t be dark in one place and light in another. The sun shouldn’t have 16 rays in one version and 30 in another.”

So, in 1998, he documented the flag’s standards. He asked design expert Dr. Bijan A. Eliasi, “Can you design the flag according to these standards?” Eliasi did so. That same year, the International Flag Institute approved these standards. In 1999, the Kurdistan Regional Government’s Parliament in Erbil unanimously adopted this flag officially. Today, Kurds worldwide wave Ala Rengin as the Kurdistan National Flag according to these standards.

a) Length and Width

Photo: Explore the rich heritage of Kurdish culture through iconic symbols. This image showcases the Kurdistan National Flag with its traditional 2:3 ratio, the Sherzil symbol associated with Saladin Ayubi, and the Median Empire Symbol, reflecting the ancient roots of the Kurds. — Image: Explore the rich heritage of Kurdish culture through iconic symbols. This image showcases the Kurdistan National Flag with its traditional 2:3 ratio, the Sherzil symbol associated with Saladin Ayubi, and the Median Empire Symbol, reflecting the ancient roots of the Kurds.

The flag’s 3:2 ratio is no accident. Dr. Izady studied the emblems of the Med Empire and Saladin Ayyubi’s symbols. They all followed this ratio. “This is our tradition,” he said. Thus, the flag was designed with a balanced and elegant 3:2 ratio. For example, if the flag’s length is 3 meters, its width must be 2 meters; if the length is 90 cm, the width is 60 cm. In other words, if the length is 3x, the width is 2x. This is called the 3:2 ratio.

b) Colors and the Sun

Izady standardized the colors:

Red (#FF0000):
White (#FFFFFF):
Green (#009E49):
Yellow (#FFCC00):

The yellow color, in particular, causes issues. Some use dark yellows, dimming the sun’s radiance. Izady insisted, “It must be #FFCC00; technically, it’s the best,” and this was added to the standards. These standard colors make the flag’s spirit shine in the sky.

c) Why Does It Matter?

Dr. Izady wove the flag with thousands of years of Kurdish history and culture. “This isn’t just fabric; it’s the story of the Kurdish people,” he said. The Kurdistan Regional Government adheres to these rules, but some around the world use incorrect colors or shapes. Do it right!

4. The Story of the Kurdistan National Flag: From Past to Present

This flag is like a thousands-year-old tale. Let’s embark on a journey through time!

a) The Medes: Ancestors of the Kurds

Image: This visual is an informative graphic showcasing the Kurdistan National Flag (Ala Rengin) and its historical roots. On the left, the dimensions of the Kurdistan National Flag are detailed in a 3:2 ratio (length 3x, width 2x). The flag’s colors (red, white, green) and the 21-rayed sun symbol at its center are highlighted. Additionally, the Shêrzil symbol from Saladin Ayyubi’s tower in Silvan is noted, emphasizing its connection to the 3:2 ratio. On the right, an emblem of the Med Empire is displayed, featuring the sun symbol and the 3:2 ratio. It is noted that the Medes, ancestors of the Kurds, inspired the design of the Kurdistan Flag with these symbols.

2,700 years ago, the Medes, ancestors of the Kurds, established the Med Empire, spanning from Pakistan to Anatolia and the Black Sea. Their emblems were designed in a 3:2 ratio. The sun on these emblems symbolized hope and rebirth. The Med emblem in their capital, Ecbatana (modern-day Hamadan), features a figure holding a sun in this ratio. Our flag sprouted from these seeds.

b) Saladin Ayyubi: The Lionhearted

In the 1200s, the great Kurdish leader Saladin Ayyubi built a tower in Silvan. On it was the Shêrzil symbol, again in a 3:2 ratio. Founding the Ayyubid Empire, this leader championed coexistence among all peoples and religious groups, becoming a symbol of world peace. The 3:2 ratio on the Kurdistan National Flag comes from their emblems.

c) 1920: United Kurds

image: CTK adopts the Kurdistan Flag in 1920: Some CTK leaders and members — *Image: CTK adopts the Kurdistan Flag in 1920: Some CTK leaders and members*

In 1920, Kurdish representatives founded the Kurdistan Teali Cemiyeti (Kurdistan Development Council). Leaders like Sheikh Said, Seyid Rıza, Saidi Kurdi, and the Bedirhani and Baban families said, “We need a national flag to introduce the Kurds to the world.” They adopted a flag with red, white, and green stripes and a yellow sun at its center, agreed upon through national consensus as the Kurdistan National Flag.

d) 1927: Xoybun National Congress and the Ararat Republic

Image: The National Conference of Kurdistan (Khoybun), 1927, Officially adopted the Kurdistan Flag.

In 1927, the Xoybun Kurdistan National Congress was established. They declared the Kurdistan Republic in Ağrı. Regarding the flag, the Congress decided, “The flag adopted in 1920 is already our symbol.” Thus, they reaffirmed the same flag. This is identical to today’s Kurdistan flag.

e) Today: Unity and Hope

*Image: In 1998, the Kurdistan Flag was standardized according to science, history, the thousands-year-old culture and beliefs of the Kurds, and the art of aesthetics.*

Prof. Dr. Izady took the Kurdistan National Flag, adopted through national unity in 1920 and 1927, and standardized it based on thousands of years of Kurdish culture, beliefs, and history. The Kurdistan Regional Government officially flies this flag. But some use incorrect colors or shapes. To honor the flag’s story, we must always do it right.

5. Common Mistakes

When drawing the flag, mistakes sometimes happen. Here are the most common:

Image: This visual compares the correct and incorrect shades of yellow used for the sun symbol on the Kurdistan National Flag. The flag on the left displays the correct yellow color for the sun, with the color code specified as #FFCC00. The flag on the right shows an incorrect shade of yellow for the sun, marked as "incorrect." The purpose is to highlight the importance of using the standard color code for the flag.

Dark Yellow: The sun must be #FFCC00. Avoid using other yellow shades.
Misaligned Ray: The top ray must stand upright, representing the singular Creator; it cannot waver!
Newroz Myth: The 21 rays aren’t related to March 21; they symbolize rebirth and revival in thousands of years of Kurdish history.
Zoroastrianism Misconception: The sun comes from Kurdish culture, not Zoroastrianism. Kurdish beliefs and culture have no connection to Zoroastrianism.

6. Final Word: The Flag’s Message

Ala Rengin is more than a flag; it is a people’s story, hope, and revival. The red, white, and green colors and the yellow sun at its center carry a thousands-year-old legacy to the skies. This flag has journeyed from the symbols of the Medes, Saladin Ayyubi’s Shêrzil emblem, and the Kurdish unity of 1920 and 1927 to today. With every wave, it declares, “We are here, we are alive, and we are hopeful.”

Oh, Kurdish friend and friend of Kurds, embrace this history. Wave your flag with the correct colors and shapes. Because this flag is not just fabric; it is the heart of the Kurdish people, their national symbol.

The article you are reading is about the history of the Kurdistan National Flag. Additionally, there are two more articles:
1) The History of the Kurdistan National Flag: When, by whom, and why it was adopted, along with original documents
2) Click here for the article The Meaning of the Kurdistan Flag (Topic: Why the Kurdistan Flag features a sun, why the sun has 21 rays, the significance of the number 21 in ancient Kurdish beliefs, and the connection of the colors and proportions to thousands of years of Kurdistan history)
3) Click here for The Standards of the Kurdistan Flag (Topic: The standard measurements and rules to be followed when drawing, designing, or sewing the Kurdistan Flag)

Kurdistan National Flag Drawing Guide: Measurements, Colors, Standards

Here’s a clear, step-by-step English translation of your guide on how to draw the Kurdistan National Flag in two sizes (90 cm and 3x2 meters). The instructions are simplified so even beginners can follow along, whether drawing traditionally (on paper) or digitally (e.g., in Photoshop). Visual aids should align with the descriptions below.

Note: This article was authored by Bedel Boseli and has been verified by Professor Dr. Mehrdad R. Izady, the scholar who standardized the flag's design.

Understanding the Flag’s Design

The flag consists of:
Three horizontal stripes:

Top: Red (#FF0000) 🟥
Middle: White (#FFFFFF) ⬜
Bottom: Green (#009E49) 🟩
A 21-rayed yellow sun (#FFCC00) ☀️ at the center.
Aspect ratio: 3:2 (length = 1.5 × width).

The sun’s rays extend from a small inner circle to a larger outer circle.

Key Symbolism:

The 21 rays represent rebirth in Kurdish culture.
The top-center ray (vertical) symbolizes the one true Creator and must never be moved or altered.
The remaining 20 rays are spaced evenly around it.

⚠️ Common Mistake: Using the wrong shade of yellow for the sun. Always use #FFCC00 (official color).

Step-by-Step Drawing Guide

Step 1: Determine Flag Dimensions

Photo: An image of the Kurdistan national flag, featuring its vibrant design with an aspect ratio of 3:2, where the length (width) is 3x and the height is 2x. — *Image: An image of the Kurdistan national flag, featuring its vibrant design with an aspect ratio of 3:2, where the length (width) is 3x and the height is 2x.*

Ratio: 3 units (length) × 2 units (width).
90 cm flag:
- Length: 90 cm
- Width: 60 cm (90 ÷ 3 × 2)
3-meter flag:
- Length: 300 cm
- Width: 200 cm (300 ÷ 3 × 2)

On Paper: Use a ruler to draw the rectangle.
In Photoshop: Create a new file with the exact dimensions (e.g., 90×60 cm at 300 DPI for print).

Step 2: Divide into Three Equal Stripes

90 cm flag: Each stripe = 20 cm tall (60 cm ÷ 3).
3-meter flag: Each stripe ≈ 66.67 cm tall (200 cm ÷ 3).

On Paper:

Draw two horizontal lines at:
20 cm and 40 cm (90 cm flag).
66.67 cm and 133.33 cm (3-meter flag).

In Photoshop:

Use the Rectangle Tool to create three equal rectangles (e.g., 90×20 cm each), stacked vertically.

*Image: Kurdistan National Flag Drawing Guide with Measurements, Colors, and Official Standards*

Step 3: Color the Stripes

Top: Red (#FF0000)
Middle: White (#FFFFFF)
Bottom: Green (#009E49)

On Paper: Use markers, paint, or colored pencils.
In Photoshop: Fill each stripe with the Paint Bucket Tool.

Step 4: Locate the Center

90 cm flag: Center at (45 cm, 30 cm).
3-meter flag: Center at (150 cm, 100 cm).

On Paper: Lightly mark the center.
In Photoshop: Use Guides or the Align Tool.

Step 5: Draw the Sun’s Inner Circle

Diameter = Flag length ÷ 6.
90 cm flag: 15 cm diameter (7.5 cm radius).
3-meter flag: 50 cm diameter (25 cm radius).

On Paper: Use a compass.
In Photoshop: Use the Ellipse Tool and align to center.

Step 6: Draw the Sun’s Outer Circle

Diameter = Flag length ÷ 3.
90 cm flag: 30 cm diameter (15 cm radius).
3-meter flag: 100 cm diameter (50 cm radius).

On Paper/Photoshop: Draw a concentric circle around the inner one.

Step 7: Mark the 21 Rays

Angle between rays: 360° ÷ 21 ≈ 17.14°.
The top ray must be vertical (symbolizing the Creator).

On Paper:

Use a protractor to mark rays at 0°, 17.14°, 34.28°, etc.

In Photoshop:

Draw one vertical ray (use Line Tool).
Duplicate and rotate each copy by 17.14° (Transform > Rotate).

Step 8: Draw the Rays

Each ray is a straight line from the inner to outer circle.
90 cm flag: 7.5 cm long (15 cm – 7.5 cm).
3-meter flag: 25 cm long (50 cm – 25 cm).

On Paper: Use a ruler to connect marks.
In Photoshop: Ensure rays are evenly spaced and identical.

Step 9: Color the Sun

Fill the inner circle and rays with yellow (#FFCC00).
⚠️ Avoid darker yellows—strictly use #FFCC00.

On Paper: Carefully color with yellow paint/marker.
In Photoshop: Use the Paint Bucket Tool.

Quick Reference Table

Element	90 cm Flag	3-Meter Flag
Flag Dimensions	90 × 60 cm	300 × 200 cm
Stripe Height	20 cm	≈66.67 cm
Sun Center	(45 cm, 30 cm)	(150 cm, 100 cm)
Inner Circle	15 cm diameter	50 cm diameter
Outer Circle	30 cm diameter	100 cm diameter
Ray Angle	≈17.14°	≈17.14°

Pro Tips

For Paper:

Use grid paper for precision.
Start with a small draft (e.g., 9×6 cm).

For Photoshop:

Use Shape Tools and Align for symmetry.
Input HEX codes directly in the Color Picker.

Final Checks

Is the 3:2 ratio correct?
Are there exactly 21 rays, with the top one vertical?
Are colors official HEX codes (especially yellow #FFCC00)?
Is the sun proportionally centered?

Follow these steps, and you’ll draw a flawless Kurdistan National Flag every time! 🟥⬜🟩☀️

What is the Kurdish Issue? A Struggle for Rights and Recognition

After briefly introducing the Kurds, we will explore the Kurdish issue.

Summary:

Imagine you’re a European or American, and Russia invades your country with chemical weapons, committing genocide against women and children. Then, they say: “You can be a leader, but only if you embrace a Russian identity and serve Russian nationalism.” Would you accept? Would you feel proud? Of course not. This is the reality for Kurds in their homeland, Kurdistan, which has been invaded with chemical weapons and subjected to horrific genocides. According to Article 66 of the Turkish Constitution, “Only the Turkish nation exists; everyone is a Turk.” On identity documents, Kurds are labeled as “Turkish” in origin and nationality. Even the country’s name, “Türkiye,” meaning “land of the Turks,” reflects this enforced identity. A Kurd can attend school, access healthcare, work as a civil servant, or enter politics—but only as a Turk, stripped of their Kurdish identity. As Kurds, they have no rights, not even the right to live or breathe freely. This is one of the greatest indignities imposed on a people in the modern world.

The Kurdish struggle resembles the fight for freedom and justice waged by the Swiss hero Wilhelm Tell against the Habsburg dynasty; the states of Turkey, Iran, Iraq, and Syria play the role of the occupying Habsburg dynasty. At their core, both situations are remarkably similar. In this article, after briefly introducing the Kurds, we will address the Kurdish issue.

Author: Bedel Boseli, @bedelboseli

Photo: In the Kurdistan Regional Government, children representing Muslim, Christian, Yazidi, and other faiths come together, dressed in traditional clothing specific to these beliefs. Through schools, events, and media, children are raised with an awareness of respect for differences and the values of coexistence. The Kurdistan Ministry of Religious Affairs includes eight distinct representatives from eight different religions and sects, reflecting the region's religious diversity and tolerance. This culture of tolerance is uniquely present in the Middle East only in areas governed by Kurds, such as the Kurdistan Regional Government in Iraq and the Rojava Autonomous Administration in northern Syria.

In the complex and multicultural landscape of the Middle East, Kurds play a pioneering role by embracing an egalitarian and inclusive approach. As a sizable population with regional influence, Kurds are one of the few peoples advocating for equal rights for all languages, nations, and faith groups. For instance, the Kurdistan Regional Government in Iraq and the Rojava Autonomous Administration in northern Syria strive to implement this ideal through multi-ethnic and multi-religious governance models. In both regions, Kurds, Arabs, Assyrians, Turkmen, and other communities are represented in governance, mother-tongue education is recognized, and the freedoms of diverse religious groups are protected. This approach highlights the Kurds’ commitment to pluralism and human rights in a region dominated by monolithic policies.

The egalitarian character of the Kurds is also rooted in their historical legacy; from the Med Empire and Parthian Confederation to the Ayyubids and Zands, Kurdish history reflects a culture of coexistence with diverse peoples. However, the implementation of these ideals is occasionally hindered by external interventions, economic challenges, and regional conflicts. Nevertheless, the constitutional recognition of minority rights in the Kurdistan Regional Government and the promotion of local autonomous governance through the Democratic Confederalism model in Rojava demonstrate the Kurds’ leading role in fostering peace, democracy, and justice in the Middle East. These efforts prove that Kurds represent a vision that champions not only their own rights but also the equality of all communities in the region.

1. Who are the Kurds?

The Kurds are an ancient nation that has lived in the Middle East for thousands of years. They have their own distinct language, culture, and history. Their language, Kurdish, belongs to the Indo-European language family; thus, Kurdish shares roots with European, Slavic, Indian, and Iranian languages, with many similarities.

Map description: This map illustrates the major territorial fluctuations of the Kurdish ethnic homeland (Kurdistan) over the past 2000 years. The map is divided into four main sections:

A. Present-day Kurds: Areas in light purple represent regions inhabited by Kurds since the earliest times; blue areas indicate regions where Kurds settled due to forced migrations; red areas highlight regions in historical Armenia and Georgia with a significant Kurdish population.

B. Lost Ancient Territories: Green areas represent ancient regions such as Pontus, Cappadocia, and Commagene, where the Kurdish population has gradually diminished over time.

C. Permanently Lost: Gray areas show regions settled between the 2nd and 12th centuries but later lost; light orange areas indicate regions in southern Zagros that became Lurified or Persianized starting from the 10th century AD; yellow areas represent Kurdish/Alevi settlements such as Janbulad/Jumlat, Hartush/Atrush/Atrash, Jibran, Berezi, or Shakaki.

D. In the Process of Being Lost: Orange areas depict Kurdish settlements in the regions of Pahla and Lakistan; dark yellow areas represent settlements of Shaqqi, Amarlu, and Siah Mansuri, where the Kurdish population is currently in the process of disappearing.

The map visualizes the geographical changes experienced by the Kurds throughout history and the reasons behind these shifts. — **Map description:** Prof. Dr. Mehrdad R. Izay: This map illustrates the major territorial fluctuations of the Kurdish ethnic homeland (Kurdistan) over the past 2000 years. The map is divided into four main sections:

2. Where is the homeland of the Kurds?

Map: The borders and geography of Kurdistan, Source: Prof. Dr. Mehrdad R. Izady

The homeland of the Kurds is historical Kurdistan. Located in the Middle East, Kurdistan borders Iran, Iraq, Syria, Turkey, Azerbaijan, and Armenia. In prehistoric times and the earliest periods of history, Mesopotamia—the cradle of civilization, writing, and technology—was centered in the geography of Kurdistan.

3. Who are the ancestors of the Kurds?

Various ethnic groups came together to form the Kurdish nation:

Graphic of Kurdish ancestors, Source: Prof. Dr. Mehrdad R. Izady, Graphic: Bedel Boseli

The people who first discovered agriculture and invented animal domestication in Mesopotamia, specifically in Kurdistan, during the Neolithic Revolution, are the ancestors of the Kurds. These ancestors laid the foundation for modern world civilization.
The peoples who advanced world civilization by inventing pottery, kitchen tools, and other significant innovations are the ancestors of the Kurds.
Dozens of Hurrian peoples and the Urartian culture in Kurdistan are ancestors of the Kurds.
Indo-European peoples who migrated from Europe and Eurasia to settle in Kurdistan are ancestors of the Kurds.
Some clans of neighboring peoples, such as the Sumerians, Hebrews (Israelites), Babylonians, Assyrians, and Arabs, settled in Kurdistan thousands of years ago and contributed to the Kurdish ethnogenesis.

4. Which states were founded by the ancestors of the Kurds?

The ancestors of the Kurds established more than 50 states and kingdoms in history. Some of their names include: Ancient Hurrian states (5-6 thousand years ago), Mitanni Empire (5500 years ago), Urartu State (2800 years ago), Med Empire (2700 years ago), Zelanid Empire (2100 years ago), Parthian Confederation (2247 years ago), Marwanid State (983/990–1084), Rawadid State (900–1070/1116), Shaddadid State (951–1199), Ayyubid Empire (1171–1260/1341), Zend State (1751–1794), Republic of Kurdistan (Mahabad, 1946), and many others.

5. What is the Kurdish issue? What is the problem between the Kurds and the states of Turkey, Iran, Iraq, and Syria?

Through severe massacres and genocidal methods, the states of Turkey, Iran, Iraq, and Syria have occupied and divided the Kurdish homeland, Kurdistan, into four parts. These states have refused to recognize any national rights of the Kurds. They banned the Kurdish language with the intent of eradicating it and included clauses in their constitutions that deny and ignore the existence of the Kurds. In other words, they have not granted the Kurds a single national right. They forcibly displaced Kurds from their fertile lands and settled Turks, Arabs, and Persians in their place using military force. When the Kurds democratically demanded, “We, too, should have national rights,” these states responded with massacres targeting Kurdish leaders, intellectuals, writers, and artists. As a result, the Kurds were forced to resort to armed struggle to protect and defend themselves. This is the essence and truth of the matter; anything else fabricated is absolutely false. Thanks to the Kurds’ forced armed struggle and support from the United States and Europe, the Kurdistan Regional Government was established in Iraq, and the Rojava Autonomous Administration was established in Syria. However, the governments of Turkey, Iran, Iraq, and Syria are working with all their might to destroy these gains and reduce the Kurds in these two regions to enslaved people with zero national rights once again.

6. What is the Kurdish issue in Turkey? Why is Turkey waging war against the Kurds?

The Turkish state has annihilated the national existence of dozens of peoples in Anatolia, Thrace, the Aegean, Pontus (Black Sea), Kurdistan, and Armenia through genocidal methods. Only the Kurds have preserved their national existence and continue to fight for freedom, justice, and equality. The Kurds are one of the oldest peoples of the Middle East, and their homeland has been occupied and divided into four parts by Turkey, Iran, Iraq, and Syria. Of these countries, Turkey, Iran, and Syria do not recognize any rights of the Kurds, denying their identity, language, and culture in their constitutions. In Turkey, with a population of 85 million, more than 30 million Kurds live. Due to the denialist and fascist structure of the Turkish state, conducting an ethnic census is prohibited, so the exact number of Kurds is unknown. Indeed, a Turkish government minister once stated, “We do not conduct an ethnic census because we fear the Kurdish population is larger than you might estimate.”

The Kurdish issue in Turkey dates back 200 years and begins with the Ottoman Empire. Modern-day Turkey is a continuation of the Ottoman Empire. In 1846, Ottoman Sultan Abdülmecid awarded medals for the conquest of Kurdistan to his army’s generals. This reaffirms a known truth: the Ottoman Empire fully occupied Kurdistan in 1846, and prior to that, Kurdish kingdoms ruled Kurdistan. These Kurdish kingdoms were allies of the Ottomans. Think of it like NATO today—while the United States effectively leads NATO, member states are independent in their internal and external affairs.

From 1846 onward, the Ottoman Empire fully seized Kurdistan, eliminating the Kurdish Mirs, or kings, and appointing foreign governors in their place. Since then, for approximately 200 years, the Kurds have been resisting this occupation. What the Kurds want is to govern themselves freely; they do not want to be ruled by foreign governors and administrators appointed to their cities from outside.

Photo: Osmanlı Sultanı Abdülmecid'in Kürdistan'ın fethinde askeri görev yapanlara 1847 yılında verdiği madalyalardan bir tanesi.

In 1923, the Ottoman Empire was dissolved, and the Republic of Turkey was established in its place. On paper, Turkey recognized democratic elections, women’s voting rights, and so forth. However, for 30 years until 1950, holding elections was prohibited in Turkey. The Turkish government banned speaking Kurdish, even in public, imposing fines for each Kurdish word spoken on the streets. In Turkish schools, Kurdish children were forced to recite anthems like “Happy is the one who says, ‘I am a Turk’” every day.

When people verbally and democratically demanded, “Kurds and Turks should have equal rights, and Kurds should receive education in their mother tongue,” the Turkish state responded with armed attacks, life imprisonment, and even chemical weapons against those making these democratic demands. They raped children, and Turkish soldiers bet on whether the baby in a pregnant Kurdish woman’s womb was male or female, then slit open their stomachs while they were alive. Elderly men were stripped naked, ropes tied to their genitals, and handed to their newlywed daughters-in-law to be paraded through streets and roads. For these reasons, young Kurdish women committed mass suicides. People wearing traditional Kurdish clothing were stripped naked, and their clothes were burned. In short, the Turkish state subjected the Kurds to every conceivable inhuman atrocity. Unfortunately, more than 90% of Turks, despite knowing these facts, pretend not to, adopting a “I didn’t see, hear, or know” stance. This is because they view everything their state does to other nations, even oppression, as sacred and support it. From birth, every Turk is raised with this mindset. The Kurds initiated a war with light weapons to defend themselves. The Kurds’ ongoing struggle to this day is against this oppression and tyranny. Undoubtedly, the Kurds are the only people in the Middle East with significant power who use that power for peace, democracy, and freedom.

To discredit the Kurds’ struggle for freedom, democracy, and human rights, the Turkish state dressed its police and soldiers in Kurdish fighters’ clothing and committed massacres and atrocities against defenseless civilians, including babies. The primary goal of these actions was to tarnish the Kurdish movement’s reputation in the eyes of the global public. For example, Turkish Special Operations police officer Ayhan Çarkın confessed in a media interview that he was involved in massacres where babies were killed, and the blame was placed on the Kurdish movement. Çarkın stated that he revealed the truth because he was on the verge of losing his sanity due to guilt.

In Turkey, only the Kurds have stood tall, preserving their existence to this day and fighting for freedom, independence, equality, human rights, women’s rights, ecology, and justice.

What are the oppression and injustices faced by the Kurds in Syria?

In the Syrian Arab Republic, with a population exceeding 83 million, more than 3 million Kurds live. Since 1946, the Syrian Arab Republic has banned the Kurds’ identity, language, and culture, displacing Kurds from their fertile lands and settling Arabs in their place. This state policy is called the “Arab Belt.” Kurds were even prohibited from obtaining identification or attending school. As of 2025, the newly established regime constitutionally recognizes none of the Kurds’ national or cultural rights. It rejects the use of Kurdish as an educational or official language, effectively denying the Kurds’ national and cultural existence. It also opposes Kurdish local governance or autonomous rights. They claim, “Kurds are our brothers, we love them,” but officially and in practice, they deny the Kurds’ national existence.

Relying primarily on their own strength, and with additional support from the United States and Europe, the Kurds established an autonomous administration in Syria. However, the governments of Turkey, Iran, Iraq, and Syria are working with all their might to dismantle this status.

What are the oppression and injustices faced by the Kurds in Iran?

The Iranian state has historically controlled Kurdish regions through massacres and assimilation policies, systematically denying the Kurdish national identity. From the Safavid, Qajar, and Pahlavi eras to the modern Islamic Republic, Kurdish leaders and local administrations have been eradicated, and the 1946 Mahabad Republic of Kurdistan was brutally suppressed. Over 15 million Kurds in Iran, primarily in the occupied Kurdish provinces (Rojhilat), face the imposition of Persian identity, with their language, culture, and political rights denied. These policies are regarded as deliberate colonialism aimed at economically and socially weakening the Kurds.

The non-recognition of Kurdish as an official language, its prohibition in education and public spheres, and the suppression of Kurdish culture—from music to literature—are key tools of assimilation. Kurdish regions rank among Iran’s poorest, with the central government deliberately limiting infrastructure and service investments while redistributing fertile lands from Kurds to Persians. Kurdish “kolber” (border traders) are frequently killed by Iranian security forces, with these crimes going unpunished. Kurdish women face double oppression from the regime’s misogynistic policies and ethnic repression but lead the freedom struggle under the slogan “Jin, Jiyan, Azadi” (Woman, Life, Freedom).

Political repression targets Kurdish movements with accusations of “separatism”; members of parties like the PDKI and Komalah are detained, tortured, and executed. Iran perceives Kurdish gains in Iraq’s Kurdistan Regional Government and Syria’s Rojava as threats, intervening militarily in these regions. Kurdish villages are bombed, civilians are targeted, and emergency laws are used to suppress the population. While these policies have failed to break Kurdish national consciousness and resistance, the lack of sufficient international support makes their struggle arduous.

From a Kurdish nationalist perspective, Iran’s policies constitute clear colonialism; Kurds, as an occupied people, are governed by a foreign power on their own lands. This situation legitimizes all forms of resistance, including armed struggle, and strengthens demands for independence or autonomy. The Kurdish struggle in Iran should be recognized as a violation of universal human rights and deserves greater international support. Kurds continue their resistance as a people inspiring democracy, equality, and justice in the Middle East.

Kurdish Origins of Shah Ismail Safavid: Medieval Manuscripts Prove Founder's Kurdish Ancestry

Bedel Boseli: The fascinating relationship between Shah Ismail Safavi and the Kurdish kingdoms represents a pivotal yet often overlooked chapter in medieval Middle Eastern history (1482-1501). Born in 1487 into a time of great political upheaval, Shah Ismail would go on to establish the powerful Safavid Empire at the remarkably young age of 14. His early life was intrinsically linked to the Kurdish kingdoms, which provided crucial protection and support during his formative years. Through original manuscripts preserved in the Süleymaniye Library, including the "Safwat al-Safa," we uncover compelling evidence of Shah Ismail's Kurdish heritage and his complex relationship with the 32 Kurdish kingdoms of the era. This historical narrative not only reshapes our understanding of the Safavid Empire's origins but also illuminates the sophisticated political and cultural dynamics of the medieval Middle East, where Kurdish kingdoms played a far more significant role than traditionally acknowledged in shaping the region's destiny.

**Document/Photo:** On the original book that Shah Ismail's grandfather dictated to his clerk, it is written that his ancestors were Kurds. The page reads: Shah Ismail's great-grandfather's name: Piroz al-Kurdi al-Sinjani. (Meaning: Piroz the Kurd from Sinjani.) The archive where the original book can be found: Istanbul Süleymaniye Library, Hagia Sophia Department, copy number 3099, leaf 6/B

In 1482, the Kurdish Hasan Keyf Kingdom's army confronted the Akkoyunlu State army in the city of Siirt. Leading the Kurdish army was King Malik Halil, grandson of Kurdish Sultan Saladin Ayyubi, who had previously defeated many powerful states including the Timurlenkoyunlu. The Kurdish Botan Kingdom's army was on high alert. This battle was crucial for the 32 Kurdistan kingdoms, some independent and some autonomous, and for Shah Ismail Safavi, who would be born five years later.

Photo: Sheikh Safiyuddin Erdebili Safavi. The great-grandfather of Shah Ismail (Hatai).

The Kurdish Alevi father, whose Alevi grandfather Shah Ismail was proclaimed by Shiites as the Mahdi and gathered around him as their savior, ordered the Kurdish army to attack with the majesty and grandeur befitting sultans, as described by Kurdish King Sharafaddin Bitlisi. Thus began a fierce battle in Siirt.

While the intense battle continued between the Kurdistan army loyal to the Kurdish Hasankeyf kingdom and the Akkoyunlu Army, there was an anxious wait in the capital city of Hasankeyf. The Akkoyunlu army, which had occupied the Kurdish Hasankeyf Kingdom for 20 years since 1462, was awaiting news from this battle. Then came the news of the Kurdish army's victory. The Akkoyunlu State army, which ruled over Iran and Azerbaijan, surrendered without fighting when they realized they would lose to the Kurdish army.

Thus, the Hasankeyf Kingdom, which was occupied in 1462, twenty years earlier, was liberated in 1482 and regained its freedom. The Hasan Keyf Kingdom continued to maintain its sovereignty. Following Hasankeyf's example, other Kurdish kingdoms and regions continued to fight against the Akkoyunlu state over a 10-year period, gradually expelling them from Kurdistan.

When the family and sister of Shah Ismail Safavi, who was born in 1487 as a child, received news that the Kurdistan kings had defeated the Akkoyunlu state, they moved to seek refuge in Amed, their father Sheikh Haydar's place. Diyarbakır is the region's name, and Amed is this region's central city.

While Shah Ismail was still in his mother's womb, Akkoyunlu State soldiers, on the sultan's orders, took his father Sheikh Haydar's life by cutting off his head. Like what they did to the Prophet's grandson Hz. Hussein, they paraded it through the streets to show the public, kicked it, and threw it to hungry dogs. Then they tied the severed head to a high pole in the city of Tabriz, supposedly as a lesson to everyone.

A Safavid Order follower secretly climbed the pole and stole Sheikh Haydar's severed head. Thirteen years later, after the Safavid State was declared under Shah Ismail's leadership in Erzincan, which was under the Tunceli Kingdom (yes, it was Kurdish, the Tunceli Kingdom), the severed head was delivered to Shah Ismail. Thus, it was placed in his grave, reuniting with his body.

Similarly, they had cut off the head of the Prophet's grandson Hz. Hussein and paraded it through countries and cities to display to the public, finally bringing it to Egypt. Kurdish Sultan Saladin Ayyubi, after capturing Egypt, brought Hussein's head to Karbala and buried it there, reuniting it with his body.

The aim of Ismail's father, Sheikh Haydar, like his father Sheikh Junayd, was to establish a state in Azerbaijan and Dagestan and bring together different religious groups who were oppressed and persecuted there, allowing them to live freely and practice their beliefs as they wished. This was his purpose.

After the Akkoyunlus killed Sheikh Haydar Safavi, they also killed his eldest son Mirza Ali, and then planned to take the life of the younger brother Shah Ismail Safavi. In this struggle, people from various nations including Kurds, Turkomans, Azeris, Persians, Tajiks, and others who were loyal to the Safavid order sacrificed their lives to protect Shah Ismail's family.

While all these persecutions and massacres were happening, Sheikh Haydar Safavi's children received news that Kurdish armies had defeated the Akkoyunlu armies and expelled them from most of Kurdistan. Upon receiving this good news, the Safavid family brought the young Ismail and his sister to Amed city, considered Kurdistan's capital, to place them under the protection of Kurdish kingdoms. Amed was also the birthplace of Shah Ismail's father, Sheikh Haydar.

News spread that Sheikh Haydar Safavi's children had safely reached Kurdistan's capital, Amed. Thus, the Kurdistan kingdoms, that is, the Kurdish emirs, organized festivities similar to Nowruz festivals with great joy. Now Shah Ismail was safe with his Kurdish emir uncles, that is, the Kurdistan Kings.

Kurdish King Sharafaddin Bitlis wrote in 1597 about Shah Ismail Safavi's seeking refuge in Kurdistan and the celebrations and welcoming ceremonies held by Kurdistan kings and Kurdish people, and his writings have survived to this day. He wrote: "The Kurds organized unprecedented great celebrations for Shah Ismail Safavi. Kurdistan's rulers, angels, notables, and ordinary people, all known figures were present at these celebrations. At these festivities, beautiful-faced and sweet-spoken cupbearers circulated wine cups, singers sang songs, and musicians played treasured melodies."

Additionally, Kurdish King Sharafaddin Bitlis wrote a poem for Shah Ismail and added it to his book:

"The skies arranged a celebration at the horizons
That joy grew and beautified every part of the country
What beauty it was, a bright gathering
The Sun and Moon came together
That celebration brought together houris and angels
When the throne of time's waist was present
The Sultan was honored with that great crown full of state"

Kurdish King Sharafaddin Bitlis wrote exactly what happened then, and his writings have survived to this day. This Kurdish King, whose real name was Sharaf al-Din Bitlisi, wrote a book called Sharafname for the Ottomans. @bedelboseli

Have you ever wondered why Shah Ismail Safavi sought refuge specifically with Kurdistan kings along with his sister, and why he called Kurdish emirs Uncle until the end of his life? The secret lies in a book written by his great-grandfather Sheikh Sadreddin.

Let me put the pages on screen and explain: Who was Shah Ismail Safavi, who established the Safavid State in 1501 - was he Kurdish, Turkish, Arabic, Azeri, or Persian? The person you see on the screen is Sheikh Safiyaddin, Shah Ismail's great-grandfather, and the name Safavid comes from this figure's name, Safi. His son Sheikh Sadreddin had their lineage and the history of the Safavid Order written down by Ibn Bazzaz, the order's scribe, in a book called Safwat al-Safa.

I've added the original manuscript to the screen. On folio 6b of copy number 3099 in the Hagia Sophia section of the Süleymaniye Library, it is written that Shah Ismail's grandfather was Kurdish. Look, here in this marked place, it begins in Persian exactly like this: "Fasulu sirruhu." Look, here it continues writing Shah Ismail's great-great-grandfather's name as "Piroz el-Kurdi el-Sinjani," meaning Shah Ismail's great-grandfather was a Kurdish friend from Sinjan.

The source is the single original book, written by his grandfathers before Shah Ismail was born. Look, the publication date is written here too. It still remains in the Ottoman archives in the Hagia Sophia section of the Süleymaniye Library. In fake editions published in later centuries, the Kurdish name was erased. Some even added Turkish and such. If someone comes to the comments section showing fake ones as sources, remind them of this. If possible, send them to Istanbul's Süleymaniye Library's Hagia Sophia section to read this book themselves from the Ottoman archives.

History repeats itself. Even today, all Turkish publishers, when publishing Bediüzzaman Said-i Nur's works, absolutely always commit forgery. That is, all Risale-i Nur books you read from Turkish publishers are fake. For example, they have erased the words Kurd and Kurdistan in the treatises and written Azeri, heroic Turk, etc. instead. I will make a special video about this topic with plenty of documents. I will put Bediüzzaman's, that is Said Nursi's, own handwriting on screen and show you comparatively how Turkish publishers have committed forgery. You will see for yourself, you will witness it.

Similarly, even in the past century, Turkish scribes and publishers, when printing this book Safwat al-Safa that explains Shah Ismail's lineage, fraudulently erased the word Kurd. Some even wrote Turkish and such. Thankfully, the original manuscript remains in the Ottoman archives, and we can access it and see from there that Shah Ismail Safavi, also known as Hatayi, was Kurdish.

This topic is much wondered about. Let me clarify this too: Before the Safavid State was established, all of Iran and Azerbaijan and part of Kurdistan were under Akkoyunlu State rule. Shah Ismail's mother, Alemshah Halima Begum, yes Alemshah Halima Begum, was the daughter of this state's sultan, Uzun Hasan. Uzun Hasan's wife was the daughter of the Trebizond Greek king and was Christian. That is, Shah Ismail was Kurdish on his father's side and Turkish-Roman-Greek and Georgian on his mother's side.

By the way, if you liked this information, like the video, don't forget to hit the like button so this video spreads and more people see it.

The Alevi Safavid Family struggled against the existing oppressive regime, so Shiites and other oppressed groups gathered around them at that time, believing in his Mahdi role and taking refuge in his savior role. Indeed, Shah Ismail Safavi is an Alevi father, that is, an Alevi grandfather, a spiritual figure.

The Safavid State gradually lost its Alevi structure and began to Shiite-ize. During this transformation process, the region's political structure divided into three main branches: the Shiite sectarian Safavid State in the east, the Sunni sectarian Ottoman State in the west, and in the middle, 32 Kurdistan Kingdoms, some independent and some autonomous, that did not practice sectarianism and where every faith, nation, and sect could live together.

Even when we look at the political atmosphere in 2022, we see a similar structure. Because unless a radical revolution is made, history repeats itself.

Actually, it's inappropriate to discuss the lineage of universal sacred people like Ismail Safavi; their messages to the world and humanity are what's important. But recently, there are those who want to exploit his sect and engage it in Turkish nationalism. That's why I actually prepared and present this video.

When researching Kurdish history, you should keep this in mind: whether leftist, religious, non-religious, it doesn't matter - almost all personalities, publishers, and institutions in Turkey absolutely always commit forgery when translating documents and transferring information about Kurdish history. Don't be fooled if they're a pious believer or an intellectual who has read many books. They show no mercy to Kurds' tears; they absolutely always commit forgery.

The state has spent hundreds of billions of dollars for a hundred years to have these done, and we continue to spend. That's why you're poor, your education system has collapsed, you're hungry. Because of Kurdish enmity, this culture of forgery has become such a deep-rooted tradition that even if the state cuts off funding, it would take at least 100 years for this culture to disappear, be remedied, be cleaned up.

That is, if you read any historical topic, whether about Kurds or historical topics outside of Kurds, from Turkish sources and study at Turkish universities over the next century, your brain will absolutely fill with fake, wrong information. This is a naked truth. It is my human duty to warn you about this.

That's why, what do I do to eliminate the question marks in your head? When telling Kurdish history, I put original documents on screen and translate them in front of all of you.

What you should understand is this: Shah Ismail Safavi, a Kurdish Alevi who established the Safavid State in 1501, created not a Kurdish, Turkish, Arabic, or Persian state but a multinational empire. Secondly, as a Kurdish Alevi, because they struggled against oppressors and oppression, the Safavids, Shah Ismail's family, Shiites, and other groups gathered around him, seeing him as a savior and taking refuge in his savior role, his Mahdi role, and struggled in his ranks. We will see that Shiites gradually grew stronger in the Safavid State administration and the Safavid state was now transforming into a Shiite Persian state.

Look at the irony of fate and the principle of history repeating itself: Shah Ismail Safavi's grandson, seventeen-year-old Ismail III, was exposed to Turkish attacks 250 years later, was cornered and even deposed from the throne. When he was about to be killed, the Kurdish army under Karim Khan Zand's command from Khorasan and the Kurdish Bakhtiari army under Ali Mardan Khan's command from Nuristan moved and in January 1750 saved Ismail III Safavi. Thus, Shah Ismail's grandson Ismail III, who had been deposed, was saved by Kurds and restored to the throne.

Shah Ismail's grandson Ismail III and his family announced during Nowruz celebrations on March 21, 1750, that they were voluntarily transferring administration to the Kurdish Zand dynasty. Thus, on March 21, 1750, Nowruz day, the Kurdish state was established.

The Safavids, who were accepted as saviors by Shiite, Alevi, and suffering groups who gathered around them on the legacy of the Safavid State, are actually Alevi in religious belief. The Kurdish Zand dynasty, to whom the Safavid family voluntarily transferred administration in 1750, is Yarsan. Alevi, Yarsan, and Yazidi faiths are three branches of the Yazdani faith that has existed in Kurdistan for thousands of years. For example, that's why Yazidis, Yarsans, and Alevis have the same Jamkhana, that is, Cemevi culture. Similar rituals are practiced in Jamkhanas.

Look, these are Kurds of the Yarsan faith, to which the Kurdish dynasty that the Alevi Safavid family voluntarily transferred administration belonged.

In this video, we specifically explained Shah Ismail's relationship and connection with Kurdistan kings and Kurds. In the next video, we will see what people who attacked many Kurdish kingdoms using the name of Shah Ismail, who became Shah at just 14 years old, did. I will tell how eleven of the twelve Kurdistan kings who went to his palace to speak with Shah Ismail himself were taken prisoner. Thus, I will explain why and how most of the 32 Kurdistan kingdoms became allies with the Ottoman Empire.

When considering and evaluating the Shah Ismail Safavi issue, I suggest you keep this in mind: Shah Ismail, born in 1487, was declared Shah, that is King, of the Safavid state established in 1501, and he was only 14 years old then, that is, he was a child. Before he was even born, his grandfather Sheikh Junayd Safavi was killed; while he was in his mother's womb, yes before he was born, his father Sheikh Haydar was killed, his head was cut off and paraded through the streets; his brother and uncles were killed.

Therefore, Safavid State administrators made some mistakes using his name. They even made big mistakes. We cannot attribute all of these to Sheikh Ismail Safavi, who was just 14 years old. We cannot hold him responsible in this matter. We must keep in mind that he was a 14-year-old child. Indeed, Kurdish King Sharafaddin Bitlisi does exactly this in his book Sharafname, which he finished writing in 1597. He sanctifies Shah Ismail Safavi but describes some administrators around him as reckless.

I, Bedel Boseli, conduct research and prepare videos about Kurdish language, culture, and history in light of original documents. The continuation of these Kurdish historical studies depends solely on the support of you, my followers. Those who want to support the channel can contact me. Contact information is in the description section of my channel and page. Don't forget to follow my channel and page named Bedel Boseli and subscribe. Please like this video too so more people can see it.

This translation represents the complete content of the original text, including all historical details, names, dates, and contextual information. @bedelboseli

From Which Publisher Should One Read the Risale-i Nur Collection: Only Two Publishers Don't Print Fake Versions!

Bedel Boseli | @bedelboseli : Many of my followers ask "Which publisher should I buy the Risale-i Nur Collection from?" The answer is: Zehra Publications and Tenvir Publishing. Additionally, Kurdish publishers like Nubihar publish accurate single-volume editions of the works that stay true to the originals, though not as complete collections.

Unfortunately, all Risale-i Nur books published by Turkish publishers have been altered and their contents have been modified. Therefore, you should prefer Kurdish publishers. It is definitively proven that Turkish publishers and organizations always engage in document, information, and translation fraud when it comes to Kurdish matters - if they don't engage in fraud, they aren't really a Turkish publisher. Whether right-wing, left-wing, religious, or secular, they all do it! Bediüzzaman Said Nursi is Kurdish, and that is why they translate all his works fraudulently.

Here are the reliable Kurdish publishers I recommend for purchasing the Risale-i Nur Collection:

Zehra Publications https://zehrayayincilik.com/
Tenvir Publishing https://www.tenvirnesriyat.com.tr/
To learn about the true personality of Bediüzzaman Said-i Kurdi and his Kurdish stance that he maintained until his death, which all Turkish publishers misrepresent through lies and deception, you must read this book. You absolutely should not comment on his personality without reading this book and the original documents within it - making judgments about his personality without reading this book is a crime, a sin, and murder: https://www.nubihar.com/detail/9607-said--kurtlugun-kayip-risalesi- (Said - The Lost Treatise of Kurdishness, by Muhyittin Zinar, Nubihar Publications)

Bedel Boseli | Kurdish Researcher, Digital Media Expert & Author

Bedel Boseli | @bedelboseli : Bedel Boseli is a Kurdish researcher, writer, Management Information Systems and digital media specialist (SEO, UX), webmaster, and YouTuber who publishes information and research about Kurdish history through videos and articles. His Kurdish-language book "The Formation of the Universe and the Emergence of Life" (Çêbûna Gerdûnê û Peydabûna Jiyanê) was published by J&J Publications.

Educational Background

Bedel Boseli has extensive education in multiple disciplines:

Behavioral Science (Faculty)
Management Information Systems (Master's Degree)
Digital Diplomacy (Thesis)
Radiology + (Nuclear Medicine, Oncology) (Higher Education)
Computer Systems Engineering (Academy)
Digital Media and Journalism (Academy)
Kurdish Language and Literature Teaching (Kurdish Institute)
Islamic Sciences: Morphology, Syntax, Fiqh, Usul al-Fiqh, Logic, Rhetoric, Scientific Expression, Theology (Madrasah education)
Search Engine Optimization (SEO) (Academy)
User Experience (UX) Design (Academy)
Software Development, Coding, Web Design, Webmaster

Professional Experience

Throughout his career, Bedel Boseli has worked in various fields while conducting research on Kurdish history:

Radiology, Nuclear Medicine, and Oncology at Istanbul University
Kurdish Dubbing for television channels: Zarok TV, Waar TV, K24 TV, Nor Radio, Badinan Sat
Kurdish Language Teacher at Istanbul Kurdish Institute
History Lecturer for Political Academy
International collaboration on Kurdish language adaptation for artificial intelligence (digital robots)
Software development and coding support for national media organizations and television channels
Publication of original articles and videos about Kurdish history

The Meaning of "Bedel" and Kurdish History

Bedel Boseli was born after the May Revolution, in which his father, Şefiq Heci Mela Evdile, was among the first fighters and became its first veteran. The name "Bedel" means "paying the price" and "change," commemorating this revolution that defied the International Algeria Agreement against Kurds. In ancient Kurdish culture and native beliefs, "bedel" also means "avatar" or "exact same," holding sacred significance in Yezidi, Yarsan, and Alevi Kurdish traditions.

Early Life and Heritage

Born in Bêjih (Gülyazı Village), also known as Roboski, in Şırnak, Bedel Boseli comes from a region where Goyan and Sindi tribes coexist. His father's Sindi lineage traces back to the Mitanni Kurds (3,500 years ago), while his mother's Goyi heritage connects to the Guti Kurds (4,200 years ago).

After completing middle school in Qilaban (Uludere), Şırnak, he moved to Istanbul in 1995 for high school education. His family played crucial roles in Kurdish national struggles, including the September and May Revolutions, which led to the establishment of today's Kurdistan Regional Government.

Published Work: "The Formation of the Universe and the Emergence of Life"

His book, published in Kurdish (Kurmanji dialect) by J&J Publications, explores:

Scientific Perspective

Universe and Big Bang Theory
Theories of Albert Einstein and Stephen Hawking
Formation of the Sun
Evolution and emergence of life
Chaos, Quantum Physics, Higgs Boson

Religious and Mythological Perspectives

Kurdish and world mythologies
Ancient Kurdish beliefs (Yazidi, Yarsan, Alevi)
Zoroastrianism and Zervanism
Various world mythologies and religions

Contemporary Science and Future Outlook

Current scientific and technological developments
Future perspectives and implications

The book presents complex topics in an accessible manner, enhanced with illustrations, photographs, and graphics, making it suitable for readers interested in both scientific and cultural perspectives on the universe's origins.

Keywords: Kurdish researcher, digital media expert, Kurdish history, Management Information Systems, SEO specialist, UX designer, Kurdish language, universe formation, Kurdish mythology, scientific research