Difference between the Kurdish idol and the Islamic idol

[Anthea]

CIVILIZATION OF KURDISTAN
Kurdeki Neteweyi

The Sasanids stolen Kurdish heritage

Before proceeding, certain terminological distinctions should be made clear:
The term “Pahlawani” represents an endonym historically used by Kurdish-speaking populations, while “Pahlavi” functions as an exonym primarily associated with Persian historiography.

In this discussion, the exonym “Pahlavi” will be used for clarity, since it remains the more widely recognized term in scholarly and international discourse. However, it is important to acknowledge that the conventional understanding of “Pahlavi” derives from Persian reinterpretations of what originally have been Kurdish linguistic and cultural tradition associated with the Sasanian era.

The Sasanian Language and Historical Sources:

It is broadly accepted among historians and linguists that the Sasanian dynasty used a language referred to as Pahlavi. This language appears in several historical inscriptions and literary works from the period, including Kār-nāmag ī Ardašīr ī Pābakān. The 8th-century scholar Ibn al-Muqaffaʿ (born Ruzbeh), who translated many Sasanian texts into Arabic, explicitly distinguished Pahlavi from Parsi (Middle Persian), identifying them as two separate languages. Although Ibn al-Muqaffaʿ was ethnically Persian and his native tongue was Parsi - he was very skilled, some claim fluent, in Pahlavi (see source) which he used in his translations, such as the now-lost Xwadāy-nāmag.

According to Ibn al-Muqaffaʿ’s own statements, the Pahlavi language was primarily spoken in northwestern Iran—a region historically and demographically associated with Kurdish populations rather than Persian ones. This geographic observation suggests that Pahlavi not only belonged to the northwestern branch of the Iranian language family by linguistics, but also belonged to kurdish inhabited areas geographically. Distinct from the southwestern branch, to which Persian language belongs.

Linguistic Classification and Historical Reinterpretation:

Prior to the 19th century, linguistic scholarship often classified Pahlavi as a dialect of Parthian, a clearly northwestern Iranian language—the same branch to which modern Kurdish belongs. This implies that the Sasanian linguistic tradition was rooted in the northwestern (kurdish) rather than southwestern (persian) Iranian group.

However, during the early 19th century, particularly following the Persian Constitutional Revolution (1905–1911) and the rise of nationalist historiography, Persian intellectuals and their Western counterparts increasingly sought to reinterpret Iran’s ancient past as ethnically and linguistically Persian. This ideological shift entailed redefining Pahlavi as “Middle Persian,” effectively rebranding the Sasanian cultural and linguistic kurdish heritage as Persian rather than Kurdish or Parthian in origin.

Comparative Linguistic Evidence:

A comparison of key lexical items across Sasanian Pahlavi, modern Kurdish (Pahlawani/Pehlewani), and modern Persian reveals notable phonological and lexical continuities between Pahlavi and modern Pehlawani, while having significant divergence from persian. For example:

Sasanids Pahlavi:
Good night > Shaw xwaš
God > Xwãda
Language > uzwan
Land of Aryans > Ērān
Good evening > Ewarag xwaš
Good > Xwaš
Modern kurdish Pahlawani:
Good Night > Shaw xwaš
God > Xwãda
Language > zwan
Land of Aryans > Ērān
Good evening > Ewara Xwaš
Good > Xwaš
Meanwhile persian:
Good Night > Shab bakhir
God > Xûda
Language > Zaban
Land of Aryans > Iran
Good evening > Asr bakhir
Good > Khoob

These parallels suggest a strong structural and lexical relationship between the Sasanian and Kurdish linguistic traditions, supporting that the Sasanian “Pahlavi” actually was rooted in northwestern Iranian languages, such as Kurdish, than to the southwestern Persian language.

Historical Consequences of Reinterpretation:

Following the consolidation of Persian national identity in the 19th century, many aspects of Iran’s pre-Islamic history— including the Sasanian Empire’s language, culture, and territorial designations—were subsumed under a unified “Persian” framework. Even the term Ērānšahr (“Land of the Aryans”), historically pronounced Ērān in Sasanian and Kurdish usage, came to be Irān according to the Persian phonological system - which differs from Pahlavi/Kurdish.

Summary:

In summary, linguistic, historical, and geographic evidence collectively indicate that the Sasanian Pahlavi language shared fundamental affinities with northwestern Iranian languages, notably Kurdish, rather than with southwestern Persian. If the Persian language indeed derived some aspects of its lexicon or structure from the northwestern language such as Pahlawi/Pahlawani, this would imply a process of linguistic assimilation and reinterpretation rather than direct continuity. Consequently, modern Persian is seen as a distinct southwestern Iranian language that has incorporated substantial lexical and structural elements from both Arabic (50%) and northwestern sources such as kurdish pehlewani.

Therefore the term ”middle-persian” applied on the kurdish Pahlavi / Pahlaw / Pahlawani language is a blatant historical falsefication regarding the Sasanids Pahlavi language which was a northwestern language and not an ancestral persian language.

According to Ibn Muqaffa, the only language that could be classified as ”middle-persian” is the language called Parsi. One language can’t be derived from two different languages and therefore both Pahlavi and Parsi, who where 2 different languages, can not be classified as ”middle-persian”.

”Were the Sasanids persians?”

No. Due to authentic evidence the Sasanids spoke a different language from modern persian and the only language that linguistically can be regarded as the continuiation of the Sasanids Pahlavi language/dialect is the modern kurdish dialect of Pahlawani. The statement from Ibn Muqaffa in the 8th century regarding the geographic location of the Pahlavi speakers further strenghtens that kurdish Pahlawani dialect is the only continuiation of the Pahlawi/Pahlawani language.

Therefore, Sasanids language should not be regarded as the ancestor of persian language since the ancestor of persian language is Parsi. Not Pahlavi.

Further, the Sasanid themselves shouldn’t be regarded as persians since the sasanid language/dialect was a northwestern dialect - just as modern kurdish is.

Pahlaw / Pahlawi / Pahlawani:

To understand the Southern Kurdish dialect of Pahlawani is to understand Kurdish history – beyond the political falsefications created by persians.

Selected References:

* Encyclopaedia Iranica, “Pahlavi Language” (E. Yarshater)
* D. N. MacKenzie, Kurdish Dialect Studies I–II (1961–62)
* V. Minorsky, Kurdish Dialects and Literature (1943)
* G. L. Windfuhr, The Iranian Languages (2009)
* O. Mann, Kurdische Studien (1906)
* Kār-nāmag ī Ardašīr ī Pābagān (Sasanian period text)
* Ibn al-Muqaffaʿ (Ruzbeh): biographical entries, IRCO & Encyclopaedia Iranica
* Ethnic Groups in Iran (University of Cologne; CIA Demographic Map)

[Anthea]

Qabra
The lost city in the heart of Hewlêr is revealed!

An archaeological breakthrough that changes the understanding of the history of Mesopotamia

Just 22 kilometers southwest of Hewlêr in southern Kurdistan, archaeologists have made one of the most significant discoveries of modern times - Kurdish Qaburstan, an ancient city believed to be the legendary Qabra, thriving around 1800 f. Kr.

The project, led by Dr. Tiffany Earley-Spadoni at the University of Central Florida, is changing our understanding of the Middle Bronze Age in northern Mesopotamia. For a long time, the story of the "cradle of civilization" has focused on southern Mesopotamia - Ur, Uruk and Babylon - while the North has remained silent. But Kurdish Qaburstan changes all this.

“This is the jewel of the Hewlêr plain,” Earley-Spadoni says. “We reveal a city that flourished 4,000 years ago - the ancient city state of Qabra, famous from powerful royal inscriptions. ”
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A rediscovered center of civilization

Kurdish Qaburstan covers more than 100 hectares and is therefore one of the largest archaeological sites in the entire region. Using modern geophysical technology, such as magnetometry, the scientists have already mapped about 80% of the city - with clear traces of palaces, residential neighborhoods, streets, drainage systems, and monumental buildings.

Two large palaces have been found - one on the upper height and one on the lower - both about one hectare big. In the ruins of the lower palace, over 16 human skeletons were discovered, trapped beneath the racial masses - likely victims of a violent siege.

The historical inscriptions the Stele of Dadusha and the Stele of Shamshi-Adad describe this very event: how a coalition of kings stormed and destroyed Qabra. Now archaeology confirms these 4,000 year old stories.
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A society of order, prosperity and planning

Excavations in residential areas show that Qabra was not a society of deep gorges - rather a well-organized and stable urban community. Most households had similar food, vessels, and assets to the inhabitants of the palace. The streets were paved, the sewers worked, and the city planning suggests cooperation and local self-government.

“We are seeing no signs of extreme poverty,” Earley-Spadoni says. "This was a prosperous city built on cooperation and joint responsibility. ”
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Temples, faith and the secrets of language

In a newly discovered temple, researchers found remains of sacrificial lambs, ritual trays, and large storage vessels, which testify to an active religious life - but it is still unclear which deity was worshiped.

In addition, an archive of wicker-lettering boards, the largest and oldest ever found on the Hewlêr plain was found. They contain administrative documents, receipts and grain registers - "4,000-year-old bureaucratic papers," as the researchers describe them.

By using the names and languages on these paintings, the researchers hope to determine whether the people of the city were Amorites, Hurrites or other people of ancient Kurdistan, which can provide new knowledge about cultural identity and social structure.
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From city states to empires

The fall of Qabra marks the end of an era of independent city states and the beginning of the era of the first empires. It is the story of the transition from local freedom to central power - a historical mirror that still reflects today's Middle East.

The project is funded by the U.S. National Science Foundation and began in 2013 under the leadership of Dr. Glenn Schwartz (Johns Hopkins University). Since 2022, led by Dr. Earley-Spadoni, whose research has made Kurdish Qaburstan a key to understanding humanity’s early urban history.

“This is not just an excavation,” she says. “It is a window into the beginning of humanity - where our cities, our faith and our communities took their first shape. ”

[Anthea]

Must Be Muslims



The sheep and the stone

Walking in circles without understanding why!

Sometimes a picture says more than a thousand words.

A herd of sheep stand gathered in perfect circles around a lonely stone on a destined plain.

Fake - but at the same time, uncomfortable.

The picture reminds us of how easily we people, just like sheep, move in patterns we do not understand, around symbols we do not question.

I have seen a lot in life - the borders between countries, cultures, languages and ideologies.

I have seen politicians of all kinds: left, right, religious and secular. Everyone with their resolutions of a better life. But with time you learn to see through the acting. Behind every new promise is the same old structure - power, capital and control.

I've seen civil battles between brothers, parties that claim to be fighting for freedom but who in practice just switch places in the same game. I have seen how people are forced to flee, how they learn to survive, but also how many of them transform into the very system they once fled from.

I don't get surprised anymore. The mass movement no longer fascinates me, because I have seen it in every country - in London, Berlin, Hewler, Saqeez, Diarbekr, Qhamishlu and Slemani. Man seeks safety in community, but too often he loses his independence in the process.

The economic situation we see in the world today is nothing new. History is repeating itself. When economies crash, the powerful always solve it in the same way: through war, colonialism and exploitation. And as billionaires amass wealth that exceeds the budgets of entire nations, the poor continue to struggle for survival—and hope for the next savior.

But no savior is coming. No politician can save a man who no longer thinks for himself. If the oppressed are to rise up, they must first stop allowing themselves to be divided - between religions, dialects, parties and regions. As long as we fight each other, the power does not have to fight us.

The sheep are still walking in circles.

The question is just - do we dare to leave the stone in the middle and go our own way?

Do Kurds have the strength to break away from the oppressive and destructive grips of Islam

[Anthea]

Siyez - the Gift of Zagros People to Humanity

In the heart of Zagrosberg, in the area around Karacadag - where our Kurdish ancestors lived and cultivated - one of humanity's greatest civilization breakthroughs was born: siyez, the world's first tamed wheat.

Here, in the same land that carried the oldest Kurdish cultures, man for the first time began to grind grains, bake bread and create societies.

Why is siyez so important?

• It is the first kind of wheat that man could use as food.

• The wild wheat grains were small and hard - siyez became the first to grind into flour.

• Archaeological finds from Göbeklitepe, near Zagros, show the oldest traces of this wheat variety.

• Siyez has never been hybridized - it is still genetically pure today, with its original 2n=14 chromosomes.

• The first bread our ancestors baked 12,000 years ago was siyez bread.

• Thanks to continuous cultivation in the same region, siyez has survived unchanged to our time.

This isn’t just agricultural history – it’s our heritage, sprouting from the lands where the first civilizations emerged.
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The god of storm and the sanctity of the wheat

On the rock wall that appears in the picture depicts motifs from the Hittitian-Luvian culture: wheat pistols, bunches of grapes and the mighty storm god Tarhunza / Tarhundas, symbol of abundance and prosperity.

The kneeling gesture is Warpalawas, the priest king of Tuwana, who pays homage to the storm god - a scene that shows how sacred wheat was considered even in ancient times. These carvings confirm that the area was an early center of both agriculture and spiritual culture.
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Zagros - where the first grain of humanity was born

It is here, in the land of our ancestors, that the wheat was tamed, the bread was born, and the first steps of civilization were taken.

Siyez is not just a grain punch - it is a living legacy from the hands of the Zagros people.

Siyez is a legacy that shaped the world.

[Anthea]

Farahwar - The parts of the symbol and their Kurdish significance!

1. The face of the older man
Showing wisdom, experience and life knowledge. For the people of Zagros, the leader was the one who carried the lessons of the time.

2. The outstretched right hand
A gesture of blessing, hope and goodwill. It's a greeting to the future and a prayer for a righteous life.

3. The ring in the left hand - the origin of the wedding ring
the ring symbolizes:
Fidelity, promise, honorable agreement.

This is where the very idea of engagement and wedding ring originated - as a promise between two people, based on the same philosophy that our ancestors carried.

4. The three wings - the foundation of medical-Kurdish morality
The wings have three clear segments:

Pêndarî baş – goda tankar
Kesi head - goda ord
Kirdarî baş – goda handlingar

These three principles formed the core of medical society - and are still a moral foundation in Kurdish culture.

5. The Central Ring - Wheel of Time
Symbolizes the cycle of life. What you do - good or bad - comes back to you.
Our ancestors saw life as a circle where good brings good.

6. The two lower bands - the way forward and the choice in life
The forward-looking band represents always choosing positive energy, development and progress.
The rear band symbolizes negativity and poor choices, something to leave behind.
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Why should a Kurdish know Farahwar?
If someone asks you as a Kurdish:
"What is one of the most important characteristics of Kurdish history? ”
Then Farahwar is one of the most powerful answers.

It’s a symbol like:

was born in Kurdistan, formed by the Medes, carried up the philosophy of honor, balance and humanity,
and still lives as one of the oldest legacies of our civilization.

Farahwar is Kurdish origin, Kurdish wisdom, and Kurdish history summed up in a single symbol.

[Anthea]

Badr al-Din al-Azkashī
The Kurdish commander who stopped the Mongols!

Badr al-Din al-Azkashī was one of the most significant Kurdish military leaders of the medieval period, operating in the Mamluk Empire during the late 13th and early 14th centuries. He is today considered to be one of the key persons behind the Mamluk's great victory against the Mongols - a decisive moment in the history of the Middle East.

A Kurdish general in a superpower war

During the 1200s–1300s, the region was shaken by violent Mongol storms that destroyed large parts of Asia and the Middle East. When the Ilkhanid Mongols in 1303 AD. Kr. advanced towards Syria and threatened Damascus, the mamluk gathered their top commanders.

One of them was Badr al-Din al-Azkashī - an experienced Kurdish military leader who already then had a reputation as a strategist, tactician and front commander.

Battle of Shaqhab (1303)

In the Battle of Shaqhab, south of Damascus, al-Azkashī played a decisive role. His forces stood on the most vulnerable fronts, where the Mongols had previously been at their strongest. With discipline, maneuverability and effective cavalry tactics, he managed to break through and push back the enemy.

The victory at Shaqhab was a historic turning point:
He stopped mongols mas expansion westward and secured the region from further invasions.

The legacy of al-Azkashī

After the battle, his status grew further, and his military efforts came to be considered one of the cornerstones of the mamluks' defense policy.

He died in 1315 AD. Kr., and is remembered as a Kurdish-born commander whose skill contributed to shaping the political map of the Mediterranean.

[Anthea]

Piroz Nahavandi - the Kurd who
overthrew Islam's most powerful leader

In Tabari's great work of history Tarikh al-Tabari, one of the main sources of the early Islamic Conquest, there is a story that still echoes through the centuries. It's the story of Piruz Nahavandi - a Sassanid Kurdish from Zagrosbergen - whose fate is intertwined with the pain of an entire people, and who eventually came to change the political power of the early Muslim world.

When an empire fell

After battles such as Qadisiyya and Nahavand, the Sassanid empire fell, and the people of the regions that make up today Iran and Kurdistan were thrown into one of the darkest periods in history.
Tabari describes how:

thousands of people were taken away,
women and children were sold as war exchange,
temples and libraries were destroyed,
and the societies in Zagros and Sharazur were emptied of their defenders.

In this context, Piruz Nahavandi is a prisoner of Medina. He came from Zagros, an area known for its Kurdish resistance and its Sassanid commanders.

Children's tears and Piroz's silent promise
Tabari describes how groups of Sassanidi women and children wept as they were brought through the desert.
Piruz walked right beside them.
He put his hand on the children's heads to comfort them and repeated:
"Umar has torn my heart. ”
It wasn't a personal conflict.
It was an expression of a people who lost their world.

Attentatet i Medina

Years later, in Tabari's depiction, the event that will mark him for all the future occurs:
Umar ibn al-Khattab, the second caliph and most influential political leader in the Muslim world, leads prayer in the Great Mosque of Medina.
Piruz Nahavandi approaches him with a double-edged knife he himself infected. He stab Umar several times. Umar collapses and dies from his wounds a few days later.

Piruz grips shortly after.
What has happened shakes the entire Muslim world.
Why did Piroz become a symbol?
According to Muslim sources, he is the murderer.
But in the Sassanid and Kurdish historical tradition of remembrance, Piruz came to become a symbol of:

a defeated country
a broken people
a lost civilization
and the pain after history's most decisive defeat.

He represents the men of Zagros, the warriors of Sharazur, the Sassanid Kurdish soldiers who fell in tens of thousands at Qadisiyya, Nahavand and in the executions that followed according to Tabari.

Piruz Nahavandi did not act as a religious figure.
Not as a political leader.
He became a symbol because his life reflected the tragedy of an entire people.
The legacy of him
Telling about Piruz is not encouraging violence.
It is to reclaim our history.

He is one of the few people in Tabari's work where an individual from the defeated people breaks the direction of the story.
Not through an army.
Is not by power.
Without carrying the lost world of his people in the heart.

His name lives on because:

he was a Kurdish
he was a Sassanid
he came from Zagrosbergen
and he wore the last spark of the dignity of a falling empire.

Therefore, his story must be told
For 1400 years, the story of conquest has been written by the victors. But the story of Piruz Nahavandi reminds us of something else:
That the defeated also had a vote.
A heart. And a country that rose again - through memory, through culture, through history.

[Anthea]

In the mountains of Kurdistan, human history began:

Our ancestors tamed the first wheat, built the first villages and laid the foundations of agriculture, science, spirituality and early philosophy

We were the cradle of civilization before the world even had a name

But the same people who gave humanity its first progress have since been driven out of their homes, silenced, banned and attacked in the name of religion, in the name of nationalism and under occupying flags.

Our children have moved over mountains, our mothers have buried their sons, and our fathers have carried their families through fire and gas - while the world was broken.

Yet we are still standing.

For a people who once created the world's first civilization does not allow themselves to be erased.

We are Kurds - and we continue to survive where others wanted to see us disappear.

[Anthea]

Wasukanni, Mitanni and Mithra

An early Zagrosian cultural and religious heritage!

In Hakim from Bitlis, a summary of Sêrêkaniyê / Wasukanni, the center of the Middle Kingdom, and its deep roots in the hurrian (Hōrian) tradition in the Zagros region is released. The following points summarize the content in a neutral, historical form.
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Wasukanni - name and origin

The oldest name Wasukanni comes from an older Hurrian language and is interpreted as "source head" or "the place of sources". The Hurrites, an early Zagros people, form the foundation for the Mitanni people.
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The Hurrites and the early religious world

The Hurrit are described as a Zagros-based people with an angelic belief rather than a classical belief in God. A central gesture is Diva, interpreted as light, represented as origin and mother of the spiritual beings.
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Mitanni and Mithra

As the Middle State emerges, Mithra (Mitra) becomes the dominant divine gesture. Mithra is understood as a further development of the previous light figure and is considered a basic Zagrosian (early Kurdish) religion.
Wasukanni is described as the kingdom's capital and center of power.
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Alliances and contact surfaces

Mitanni had periodic alliances with Assyria, which were later broken. Subsequently, close ties with ancient Egypt were established, including political marriages.

Egyptian queen Nefertiti is said to be of Mitanic origin; she is said to have grown up in Wasukanni and got her name Egyptianized after the migration. Her influence is linked to religious reforms during Achenaton, including monotheistic tendencies around the sun god Aten.
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Shrines and cave culture

The sanctuaries of the Mitanni are described as caves. A sacred cave was characterized by seven niches/vaults, a speech that symbolized the days of the week, the layer of heaven, and cosmic order - a recurring motif in Mesopotamia, especially noted in the Mithra cult.
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Mithra-symbolik

Mithra is often depicted with a three-fingered weapon and fighting with a bull - an ancient motif in which the bull symbolizes power and energy of nature, which is subject to Mithra's order and light.
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”Mazga/Mizgêwt” – the gathering place

The sanctuaries of the Mitanni were called mazga / mizgêwt, an older word meaning place of gathering. The architecture consisted of three niches on each side and a central niche called mihrab, the place for religious leaders to talk about kindness, love, and community.
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Historical significance

The text places Mitanni and the Mithrean tradition as a central part of the Zagros region’s early spiritual and political history, with influence far beyond the area – from Mesopotamia to Egypt.

freely rendered from the novel "The Guest at the Bradost Wall"

[Anthea]

[Anthea]

The difference between our idol
and the Islamic idol!

We see God in the flower.
They see God in the blood.

We see God in laugh and smile.
They see God in sighs and cries.

We see God in freedom and consciousness.
They see God in submission and slavery.

We see God in the inner beauty and moral purity of man.
They see God in the beard and in the forced outer veil.

We hear God in the voice of poetry and music.
They hear God in the sound of bombs and swords.

We see God in art, in culture and in humanism.
They see God in opposition to art, to culture, and to man.

We see God in truth, transparency and recognition of the other.
They see God in the lie and in the destruction of the one who is different.

By Kurdistan: Anfädernas Röst