Kak Ahmadi Sheikh is renowned as one of the most prominent Kurdish scholars within the Ottoman Empire, recognized for his tolerance, influence, and significant social presence, alongside his scholarly, cultural, and religious standing as a mullah and sheikh. He was known for identifying societal problems, addressing them, and preventing conflicts from escalating. His efforts were often successful. As a skilled linguist, he was proficient in Kurdish, Arabic, and Persian, and an accomplished writer, preacher, and sage.
The aim of this study is to highlight the reform efforts of Kak Ahmadi Sheikh across three important areas of his life. By analyzing his methods of implementing reforms and evaluating their outcomes, we conclude that Kak Ahmadi Sheikh, a respected sheikh of the Qadiri Sufi order, was among the most distinguished Kurdish mullahs. His leadership as both a sheikh and mullah played a critical role in resolving societal issues in Sulaymaniyah and other cities. He also left behind several written works in Kurdish, Persian, and Arabic.
Introduction
Reform has various meanings and interpretations, as explained in references, dictionaries, and specialized literature. It is often categorized into areas such as political, social, religious, economic, administrative, and cultural reform. In general terms, reform involves changing or improving the existing state, fixing flaws, or removing corruption. When it is said that human conditions have been reformed, it implies that corruption has been eliminated, marking a transition from one state to a better one.
This study aims to examine the reform efforts of Kak Ahmadi Sheikh Barzanji, the son of Sheikh Marfi Nodei Barzanji, particularly in the fields of Hujra and Shari’a education, the Qadiri Sufi path, and social reforms.
- Kak Ahmadi Sheikh
1.1 Summary of Biography
Kak Ahmadi Sheikh, son of Sheikh Marfi Nodei, grandson of Sheikh Mustafa, great-grandson of Sheikh Ahmadi Ghazai, and great-great-grandson of Sheikh Mohammed Nodei, is also a descendant of Baba Ali Wandreneyi and Baba Rasul the Great of Barzanjah. He was born in 1207 AH (1792-1793 AD) in Sulaymaniyah, although there are slight discrepancies regarding the exact year of his birth; most sources confirm his year of death and agree that he lived for 98 years according to the Islamic calendar, or 94 years in the Gregorian calendar. Therefore, 1207 AH is considered the correct birth year for Kak Ahmadi Sheikh.
Renowned for his vast knowledge, Kak Ahmadi Sheikh was regarded as a sea of Islamic scholarship. He succeeded his father in teaching, writing, preaching, and leading the Qadiri movement. Born during a tumultuous period, he witnessed significant religious conflicts in his youth, which had widespread implications throughout the Ottoman Empire.
In addition to Kurdish, Kak Ahmadi Sheikh was fluent in Persian and Arabic and authored works in all three languages, although the majority of his writings are in Persian, with fewer in the other two languages, unless his works remain unpublished.
At the request of his father, Sheikh Marfi, he performed Hajj at a young age. During the pilgrimage, at the Holy Kaaba, he met a Moroccan scholar known for his expertise in various sciences, including ʿIlm al-Ḥurūf (Arabic: عِلْم الْحُرُوف), or the science of letters, also referred to as Islamic lettrism, as well as Qiyam al-Aʿdad (Arabic: قِيَم الاعداد), or the science of numerical values. Kak Ahmadi Sheikh studied both sciences with him and later applied this knowledge to create a bulletproof vest.
1.2 Studying in the Hujra and Receiving the Mullah’s License
Kak Ahmadi Sheikh Barzanji (may Allah have mercy on him) began his studies by learning Juzʾ (the divisions of the Quran) from his father. This helped him master the Arabic alphabet, its pronunciation, and its application, while also reading other books. Like many others, Kak Ahmadi initially studied in the traditional Hujra (Islamic school), which was the common educational method at the time. During his first stage of study in the Hujra, he focused on Islamic beliefs and literary works such as Gulistan and Bustan. These texts were often taught alongside Persian.
Following this, Mullah Kak Ahmadi Sheikh Barzanji entered the second stage of Fiqh, focusing on Arabic grammar and Takmīl al-Zanjānī (تكمیل الزنجانى), which later became known as Tasrifi Mullah Ali La Mohsin. At this stage, he completed his second level of Fiqh and advanced to the third stage, known as Musta’idi.
During this period, Mullah Kak Ahmadi Sheikh Barzanji’s reputation began to rise due to his intelligence, diligence, and expertise, as well as his humility, kindness, and generosity. He continued his studies in Fiqh, donning traditional Kurdish attire, including a hat and robes, while preaching and teaching in place of his instructors. He actively engaged with the community, showing mercy and hospitality to all, embodying the traits of a true scholar.
In the Musta’idi stage, which represents the final level of jurisprudential study, he delved into texts that included Tafsir Madarik (also known as Tafsir Nasafi), Tafsir Baydawi, Minhaj al-Talibin, Riyadh al-Salihin, and Jami al-Jawami, among others. After completing the readings for this stage, Kak Ahmadi Sheikh Barzanji’s formal jurisprudential studies were concluded.
During all these stages and religious lessons, he was taught by notable scholars from Sulaymaniyah and its surroundings, including his father, Sheikh Marfi Nodei Barzanji, and Mullah Mahmoud Pir Hassan. He earned his mullah license and teaching certification from his father, Sheikh Marfi Nodei, and succeeded him as the preacher and prayer leader of the Great Mosque of Sulaymaniyah. Although he had yet to receive formal permission for his mullah license and leadership in the Qadiri order, he once said:
(As granted to me by my master, my source of support, and my reliance for my days and future, Sayyid Ma’ruf al-Nudhi (may his secret be sacred). Just as he was authorized by the greatest pole and the Red Sulfur, the author of the book “The Invocations, Guidance, Determinations, Medicine, and Talismans,” my master, Muhyiddin ibn al-Qutb al-A’zam, Sayyid Hasan al-Sadani al-Kalhzardi.)
1.3 Works of Kak Ahmadi Sheikh
Kak Ahmadi Sheikh authored over 120 works in Persian, covering topics such as the interpretation of the Qur’an, hadith, and Fiqh. Notably, he wrote six works in 1299 AH (1881-1882 AD) in Baghdad, and in 1936-1937 AD, twelve of his writings were published in Najaf.
1.4 Students and Jurists of Kak Ahmadi Sheikh
Kak Ahmadi Sheikh was consistently engaged in teaching in the Hujra, preaching to the community, writing, and serving as a scholar. Unfortunately, the names of all his students and jurists have not been thoroughly recorded, but some notable individuals include:
- Sheikh Hassan Karachewar: One of those who served under Kak Ahmadi Sheikh as a jurist. He studied Shari’ah knowledge and followed the Qadiri path.
- Sheikh Saeedi: The son of Sheikh Mohammed Bachkola and the son of Kak Ahmadi Sheikh.
1.5 Characteristics of Kak Ahmadi Sheikh
From an early age, Kak Ahmadi Sheikh Barzanji exhibited numerous qualities that established him as a competent leader among Muslims. He received a solid education and came from a family renowned for its contributions to science and culture, possessing hundreds of manuscripts from his ancestors.
Kak Ahmadi Sheikh Barzanji is regarded as one of the foremost figures in Sufism, celebrated for his religious knowledge, patriotism, and piety. Few have attained the stature of Kak Ahmadi, whose fame even reached India. He was a significant leader and a dedicated servant to humanity and the poor. His impact was such that on the day of his death, he was remembered fondly by the people of Sulaymaniyah.
He was fluent in Kurdish, Arabic, and Persian. In addition to teaching, he authored letters and books in Persian and Arabic, covering topics such as the interpretation of the Qur’an (Tafsir), Hadith, and Islamic Fiqh, showcasing his considerable talent.
His kindness endeared him to the hearts of the poor. Due to the widespread recognition of Kak Ahmad’s name and title, Sultan Abdul Hamid of the Ottoman Empire requested to meet him. However, Kak Ahmad found it unsuitable to visit Istanbul himself and sent Sayed Mohammed Mufti in his place.
1.6 Death of Kak Ahmadi Sheikh
Kak Ahmadi Sheikh passed away in Sulaymaniyah in 1305 AH (1887-1888 AD) at the age of 98. He was laid to rest in the Great Mosque. His death was a day marked by deep sorrow and grief, affecting the entirety of Sulaymaniyah.
2. Kak Ahmadi Sheikh’s Reform Efforts
2.1 Reform Efforts in the Behavior of Followers of the Qadiri Order
The Qadiri Order traces its roots to Sheikh Abdul Qadir, son of Abi Salih Gilani, who was born in 470 or 471 AH. At the age of 18, he moved to Baghdad, where he settled and studied under numerous scholars. After obtaining permission, he began instructing and teaching thousands of people. His teachings quickly gained traction among the Kurds, and during the reign of Sheikh Ismail Waliani Barzanji, the Qadiri Order had the most followers in South Kurdistan.
Kak Ahmadi Sheikh Barzanji received his mullah’s permission from his father, becoming a mullah himself. He also obtained the permission for leadership and guidance within the Qadiri Order from his father, establishing himself as one of the prominent pillars of Sufism.
Kak Ahmadi Sheikh prioritized the quality of his followers over their quantity. He did not accept anyone as his disciple unless he was completely satisfied with their character and sincerity. His followers were known for their genuine piety and fear of God. However, Kak Ahmad was always concerned about those who used flattery or exaggerated their spirituality. He consistently worked against such behavior, even at his own expense.
For instance, when one of his dervishes stole a pair of shoes, Kak Ahmad instructed him to return them to their owner. The dervish denied the theft and swore on God and the Prophet to prove his innocence, even though Kak Ahmad already knew the truth. Instead of swearing himself, Kak Ahmad told the dervish, “Swear by my head,” as he was deeply respected by the dervish and the people. The dervish hesitated, saying, “I don’t consider such an oath proper.” Kak Ahmad responded, “Is my head more sacred than everything else you’ve sworn on? If so, come and spit on me.” The dervish, unable to avoid it, finally complied and returned the shoes.
Kak Ahmadi Sheikh’s greatest reform was preventing the deviation of the Qadiri movement, which began in Erbil. Some Qadiri sheikhs and leaders had started encouraging practices such as eating fire, stones, and knives—activities that went against the principles of the Qadiri Order. To address this, Kak Ahmad sent a letter to Haji Sheikh Omar Fandi, son of Mullah Abubakr, also known as the Little Mullah of Erbil. In his letter, he urged the mufti of the city and the religious authorities to stop these harmful practices, whether through advice and guidance or by force if necessary. Kak Ahmad wanted to return the Qadiri path to its foundations in the Qur’an and Sunnah. As a Sunni scholar, he was deeply concerned about these deviations and was able to curb them to some extent. However, 50 years after his death, the Qadiri path became mixed with practices contrary to Islamic teachings.
Kak Ahmadi Sheikh never wanted to be called a mullah, preferring instead to remain a humble Qadiri sheikh. He had no sense of self-importance and was firmly opposed to any actions that went against the Qur’an and Sunnah. He never stayed silent in the face of practices that contradicted Islamic teachings.
For example, on one occasion, two people came to him seeking mediation. One of them swore an oath, and they left. As they approached the door, after some argument, the rightful owner called out to the other, “Swear by Kak Ahmad’s head!” The man refused. Kak Ahmad overheard this and turned to them, saying, “You swear falsely by the Qur’an, but refuse to swear by me. Is my head more sacred than the Qur’an to you?” He then said, “By God, you must come back and spit on my head three times.” He lowered his head and insisted until the man spit on him three times. Afterward, Kak Ahmad said, “Now go, you fool and return what you owe.”
Although Kak Ahmadi Sheikh Barzanji was always in dialogue with the Qadiri dervishes, he sought to instill values of tolerance, respect, and humility in their behaviour, encouraging them not to take things to heart. However, the longstanding conflict between the followers of the Qadiri and Naqshbandi orders prompted him to initiate another reform effort: the adoption of the Naqshbandi method, even though he himself was a Qadiri sheikh.
Interestingly, Sheikh Naqshbandi also took the Qadiri path from Kak Ahmad. This is evident in their signatures; Sheikh Omar Biara wrote (القادرى النقشباندی), while Kak Ahmad wrote (الداعی الحزین احمد النودهى النقشی و القادرى). As we can see, Sheikh Omar Biara, the leader of the Naqshbandis, included the term “Qadiri,” while Kak Ahmad, the leader of the Qadiris, included “Naqshi.” This effort helped to spread love and foster a sense of unity among the followers of both orders.
2.3 Reform efforts in paying attention to the Hujra and following the Qur’an and Sunnah
Kak Ahmadi Sheikh Barzanji adhered to the Qur’an and Sunnah from a young age, following all the Sunnahs, as he was a mature sheikh in the Hujra and a dedicated mullah. Shiva writes: “Kak Ahmadi Sheikh is a famous scholar and saint. He was insistent on following the customs and constitution of the Prophet Muhammad (peace be upon him). He has not forgotten to fast during the day and pray at night.
The idea of reforming the language of teaching in the Hujra and religious schools traces back to his childhood studies with his father, Sheikh Marf, where he learned Arabic without neglecting the Kurdish language. When Kak Ahmadi Sheikh succeeded his father, he developed his father’s program and taught in Kurdish. This was the most significant reform in his approach to education in classrooms and schools. While some praised and supported his efforts, others opposed him, believing that the Kurdish language was unworthy of teaching Shari’ah sciences and writing. Those opposed to teaching in Kurdish sent a poem to Kak Ahmad, expressing their views.
In response to this situation, the renowned Kurdish poet Haji Qadir Koyi composed a poem defending Kak Ahmadi Sheikh’s efforts.
When Haji Mullah Rasul Dilezha asked Kak Ahmad for permission to go to jihad, Kak Ahmad replied, “I will not agree because I want his knowledge for a hundred thousand people.” The Sheikh meant that scholars must stay and serve and teach Muslims, which he considered akin to jihad.
One of Kak Ahmadi Sheikh’s most important reform efforts was the establishment of a section for the blind in the Great Mosque, allowing them to study the Qur’an and learn proper reading techniques. This initiative aimed to enable them to sustain themselves independently. He served as their teacher and later appointed Sheikh Mohammed Hijazi, who completed the Qur’an and was known as Hafiz Qur’an of occasions.
2.3 Social Reform
Kak Ahmadi Sheikh had a profound impact on social reform, particularly in mediating conflicts between individuals, families, and tribes. His guiding principle was always the well-being of the people. Shiva writes, “There are many virtuous aspects to Kak Ahmad, especially his humanity and dedication to serving the people. If a victim of injustice sought refuge with him, he supported them until justice was served.” Mullah Abdulkarim Muderis similarly notes, “One of Kak Ahmadi Sheikh’s significant contributions was his work in resolving conflicts and addressing problems among the people, including the Sayyids of Barzanji, as well as personal disputes, such as those between husbands and wives.”
A well-known story highlights Kak Ahmad’s sense of duty: when his only son, Sheikh Mohammed Bachkola, passed away, a man approached him during the funeral with a personal issue. The man’s wife had vowed not to return home until Kak Ahmad himself interceded. Despite the grief of losing his son, Kak Ahmad left the funeral, resolved the family dispute, and then returned to tend to his son’s body. Through this incident, Kak Ahmad demonstrated his belief that helping the living is paramount, as it benefits many people, whereas doing good for the deceased helps only one.
Another key aspect of Kak Ahmadi Sheikh’s social reform efforts was his defense of the hujra and its scholars when they faced oppression. When the Alan aghas attempted to impose taxes on the mullahs of the Betush Hujra, Kak Ahmad intervened. He wrote a letter to Saifuddin Khan, urging him to protect the mullahs, stating, “The scholars of Betush are not only knowledgeable in religious matters, but they are also connected to my family. The Alan aghas seek to oppress them by imposing unfair taxes. If you do not intervene, you will be held accountable before Allah, as you are responsible for the well-being of others. Please act quickly to remove this injustice. This is a righteous act, and you will have my deepest gratitude and prayers.”
Conclusion
Kak Ahmadi Sheikh was both a social and religious reformer who overcame numerous challenges through his wisdom, patience, and perseverance. He introduced significant reforms to Islamic education, most notably by promoting and incorporating the Kurdish language in teaching jurists within the hujra system. He began his journey as a Kurdish mullah, interpreting the Qur’an and delivering lessons in Kurdish, a groundbreaking shift at the time. Additionally, Kak Ahmad established dedicated rooms and sections for the blind within the hujra, enabling them to study the Qur’an and become self-sufficient. This initiative not only demonstrated his commitment to inclusivity but also empowered the blind to support themselves independently. Though Kak Ahmad was a prominent figure in the Qadiri movement, he is recognized as a reformer within this order. He worked to mediate between the Qadiri and Naqshbandi sects, promoting mutual respect and reconciliation through dialogue and collaboration. Lastly, Kak Ahmad deeply respected and supported Islamic scholars, particularly those involved in the hujra system, recognizing their crucial role in the transmission of religious knowledge. His contributions to education and religious reform left a lasting legacy on both the social and religious fabric of Kurdistan.
