Shafaq News / A special seminar took place at the Wafa'i Hall in the city of Erbil, the capital of the Kurdistan Region, on Monday, attended by numerous university professors, intellectuals, party officials, government representatives, and journalists.
Dr. Bazar Osman Ahmed, a faculty member in the Department of History at Soran University, conducted a scholarly assessment during the seminar of "National Thought in Barzan Sufism" by author Badr Shirouki. Copies of the book were also distributed as gifts to attendees, each signed by the author.
The book delves into various aspects, consistently emphasizing the introduction of national thought among the Barzani people, encompassing sentiments of human love, nature appreciation, concern for nature's rights, animal rights, and human rights.
Unlike a mere historical narrative, this book represents an analysis of historical events, seeking answers to the questions that led to these events in their time.
The seminar covered several themes explored in the book, including the significance of the book itself. Critics highlighted its importance as a fresh and distinctive initiative in defining Barzani Sufism. The author, equipped with comprehensive knowledge on Sufism and Barzani mysticism derived from oral discussions, successfully transcribed and documented these narratives.
Moreover, the book serves as a valuable resource for understanding historical and military events or Barzani movements in general, shedding light on the clandestine or internal aspects of Barzani movements and historical occurrences.
An important facet of the book is its detailed analysis of Barzani beliefs, showcasing national sentiments, rights of nature, animal rights, respect for human rights, national pride among the Barzani people.
The author traced the lineage of prominent Barzani figures, utilizing various manuscripts and sources attributing the ancestors of the Barzanis to Mir Masoud, who was a prince in the Emirate of Amadiyah and later settled in Amadiyah, then Barzan. Mir Masoud was known as a pious and devout man. If we trace this family tree back to Mir Masoud, starting with Masoud Barzani, it follows as: Masoud Barzani, son of Mullah Mustafa Barzani, son of Sheikh Mohammed Barzani, son of Sheikh Abdul Salam Barzani the First, son of Mullah Abdullah bin Mullah Mohammed bin Mullah Abdul Rahman bin Maulana Taj al-Din, son of Mullah Saeed, son of Mir Masoud.
Regarding the book's composition, the author employed four main methods typical in historical research.
Firstly, the analytical method: The author relied on analyzing and interpreting the other side of Barzani's historical events.
Secondly, the comparative approach: Frequent comparisons were made among sources and information in the transmission of knowledge.
Thirdly, the descriptive method: This method predominantly appeared in discussing and describing intellectual and mystical subjects.
Fourthly, the oral history method: Utilized globally in universities and historical research in Iraq and Kurdistan, it involves narrating information passed down orally from the recent past, especially concerning the era of Sheikh Ahmed Barzani and Mullah Mustafa Barzani.
The distinction in this book lies in its deviation from mere historical events and subsequent analyses. Instead, the author focused on evaluating and analyzing the alternative perspective of these events.
Additionally, the author elucidated a new approach to takiyah (retreat) and leadership, termed dual takiyah and dual leadership. This model repeats during the era of Sheikh Ahmed Barzani and Mullah Mustafa Barzani. Later, in the Kurdish liberation movement during the Kolan Revolution, a similar pattern recurs between Idris and Masoud Barzani, albeit under a new framework, leading a nationalist movement outside the framework of Barzani's takiyah and leadership.
Key chapters in the book cover the revolution's leaders, the liberation movement, and independence, specifically: Sheikh Mohammad son of Sheikh Abdul Salam Barzani, Sheikh Abdul Salam Barzani II son of Sheikh Mohammad, Sheikh Ahmed son of Sheikh Mohammad, Mullah Mustafa son of Sheikh Mohammad, and Masoud Barzani son of Mullah Mustafa Barzani.
Another point in the book addresses the differences between the Naqshbandi and Barzani Sufi orders, including:
Firstly, the disciples of the Barzani Sufi order had a role in appointing a specific sheikh for themselves. However, the appointment of the sheikh did not extend beyond the Barzani sheikh family. Conversely, in the Naqshbandi order, the role of sheikhhood often does not pass from father to son but from the sheikh to the committed disciple and believer.
Secondly, in the Naqshbandi order, there is no belief in using weapons, and their gatherings and spiritual practices are often conducted in strict secrecy. Conversely, within the Barzani Sufi order, there is a steadfast belief in the necessity of a strong armed force for the survival of the order and the Sufi path.
It appears that these differences among the Barzanis and Naqshbandis are influenced by the geographic, religious, and political situations prevalent in the region.
Another noteworthy aspect highlighted in the book is the sense of dignity. This dignity was realized by a series of decisions emphasizing that Barzan takiyah should not be tied to another takiyah and should have its dignity and independence. Barzani leaders decided to live like the locals, never isolating themselves from the region's poor. However, some leaders turned into what could be likened to landowners, becoming affluent and influential due to their mystical status, often betraying the persecuted and impoverished.
Conversely, Barzani leaders decided to live among the poor, not distinguishing themselves from the locals. To achieve this, Sheikh Mohammad made several decisions executed in his home:
Firstly, prohibiting the consumption of wheat bread, a luxury at that time only affordable to the affluent.
Secondly, forbidding his family and relatives from wearing colorful clothes and accessories, acknowledging the poverty of that era where they could not afford modern and colorful clothing.
Thirdly, his family was not allowed to sit or sleep on soft beds but rather on hard ones, ensuring they would not forget the difficult life of the poor.
Fourthly, Sheikh Barzani's homes were to be built not with costly materials like stone and plaster but with bricks and mud, similar to the houses of the local poor.
Lastly, as a result of these reforms and decisions, no thefts or crimes occurred in the areas under Barzani control. Simply by adhering to the Barzani leaders' decisions, they were perpetually shielded from wrongdoing and crimes.