Ehmedê Xasî: The Pioneer of Zazaki Literature and a Kurdish Scholar's Enduring Legacy
- Kurdish History
- 3 hours ago
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Introduction to Ehmedê Xasî (1866/7–1951)
In the rugged landscapes of southeastern Anatolia, where the echoes of ancient empires mingle with the resilient spirit of the Kurdish people, figures like Ehmedê Xasî emerge as beacons of cultural and intellectual preservation. Born in the late 19th century amid the twilight of the Ottoman Empire, Ehmedê Xasî (1866/1867–1951) was not just a religious scholar or mufti; he was a poet, a linguist, and a quiet revolutionary in the realm of Kurdish literature.
Best known for his groundbreaking work Mewlîdu'n-Nebîyyî'l-Qureyşîyyî, often referred to as Mewlidê Kirdî (The Kurdish Mevlid), Xasî holds a special place as the first to compose a literary work in the Zazaki dialect of Kurdish. This blog post delves into his life, works, and legacy, exploring how a humble mullah from a remote village became a cornerstone of Kurdish literary heritage. Through his poetry and scholarship, Xasî bridged religious devotion with linguistic innovation, ensuring that the voices of his people resonated beyond the madrasas and mosques of his time.
As we journey through Xasî's story, we'll uncover the personal trials, intellectual pursuits, and cultural contributions that defined him. In an era marked by political upheaval, linguistic suppression, and the clash of empires, his commitment to writing in Zazaki—a dialect spoken by a minority within the Kurdish community—stands as a testament to the power of language in preserving identity. While much of his oeuvre was tragically lost to history, what remains offers profound insights into the intersection of faith, poetry, and nationalism in Kurdish history. Let's begin with the roots of this remarkable figure.
Early Life: From Humble Beginnings in Hezan
Ehmedê Xasî, whose full name was Ehmedê Sofî Hesenî, entered the world in 1866 or 1867 in the village of Hezan (now known as Savat), located in the Lice district of Diyarbakır Province, then part of the vast Ottoman Empire. Some sources pinpoint his birth more precisely to May 11, 1866, corresponding to the Rumi calendar date of April 29, 1282, and the Hijri month of Zilhicce 1282.
Hezan was a modest settlement nestled in the mountainous terrain of southeastern Anatolia, a region rich in Kurdish tribal traditions and Islamic scholarship. Xasî hailed from the Xas tribe, with family roots tracing back to Bingöl Province, specifically the village of Xasan (also called Yalımlı or Külçe in Turkish), affiliated with the Zıkti tribe—a Shafi'i Zaza community concentrated in the Genç district.
His father, Mela Hesen (or Hasan), was a rankless Islamic scholar adhering to the Shafi'i school of jurisprudence, a common denomination among Kurds in the region. As an Ottoman subject, Hesen embodied the blend of religious piety and tribal loyalty that characterized many Kurdish families. Xasî's mother was named Medina, and he had two brothers: Mehemed Emîn and Mistefa, the latter of whom tragically passed away young in a nearby village. The family's lineage extended further: his grandfather was Mela Osman, great-grandfather Emer, and great-great-grandfather Xan Ehmed. This ancestral chain underscores the scholarly tradition within the family; Mela Osman had relocated to Hezan to serve as a local mullah, setting the stage for Xasî's own path.
Growing up in Hezan, Xasî was immersed in a world where oral traditions, tribal affiliations, and Islamic teachings intertwined. The late 19th century was a turbulent time for the Ottoman Empire, with reforms under the Tanzimat era attempting to modernize administration while ethnic and religious tensions simmered. For Kurds like Xasî, life revolved around the madrasa (Islamic school), the mosque, and the tribe. The Zıkti tribe, to which his family belonged, was known for its Shafi'i adherence and concentration in Bingöl, reflecting the broader demographic of Zaza-speaking Kurds who often navigated between Kurdish identity and Ottoman loyalty.
Xasî's early years were marked by a deep familial influence on his intellectual development. His father's role as a scholar likely introduced him to the basics of Islamic jurisprudence, Arabic grammar, and Quranic recitation. In a region where literacy was a privilege reserved for religious elites, Xasî's upbringing positioned him as an inheritor of this tradition. However, his path would soon lead him beyond the confines of Hezan, toward the bustling city of Diyarbakır, where his formal education would shape his future contributions.
This early environment not only instilled in him a profound respect for Islamic scholarship but also exposed him to the multilingual fabric of Kurdish society. Zazaki, his native dialect, coexisted with Kurmanji Kurdish, Turkish, Arabic, and Persian—languages he would master and employ in his works. In retrospect, these formative years in Hezan laid the foundation for Xasî's lifelong mission: to elevate Zazaki from an oral vernacular to a literary language capable of conveying sacred texts.
Education and Intellectual Formation: The Madrasa Years
Ehmedê Xasî's educational journey began in earnest under the tutelage of Molla Hasan in a local madrasa, where he absorbed the fundamentals of Islamic sciences. This initial phase was typical for aspiring scholars in the Ottoman Kurdish regions, focusing on memorization of the Quran, basic fiqh (jurisprudence), and Arabic. Recognizing his potential, Xasî soon moved to Diyarbakır, the cultural and administrative hub of the Diyar-ı Bekr Vilayet, to pursue advanced studies.
In Diyarbakır, he studied under prominent figures such as Molla Mustafa Hatib and later Mufti İbrahim Efendi at the historic Great Mosque of Diyarbakır (Ulu Cami). The Mesudiye Madrasa in Diyarbakır became his primary institution, where he delved into the "12 Islamic sciences," a comprehensive curriculum encompassing theology (kalam), jurisprudence (fiqh), hadith, tafsir (Quranic exegesis), logic, rhetoric, and more. On July 8, 1902 (Rumi: June 25, 1318; Hijri: 1 Rabiulahir 1320), he received his icazet (license to teach) from the madrasa's director, Mufti Elhac İbrahim Efendi, marking his formal entry into the scholarly elite.
Parallel to his religious education, Xasî pursued Sufi training under the Naqshbandi sheikh Sêx Evdilqadirê Hezanî, obtaining an ijazah as a sheikh. Though he did not actively practice as a Sufi leader, this mystical dimension infused his poetry with spiritual depth. His multilingual proficiency—Zazaki, Kurmanji Kurdish, Turkish, Arabic, and Persian—emerged during these years, enabling him to engage with diverse texts and audiences.
The madrasa system in the Ottoman Empire was not merely academic; it was a network of influence and power. Xasî's education equipped him with the tools to navigate the empire's bureaucratic and religious hierarchies. However, the early 20th century brought challenges: the rise of the Committee of Union and Progress (CUP) and Young Turk nationalism threatened traditional scholars like Xasî, who opposed their secularizing reforms. His staunch resistance to the CUP led to his exile to Rhodes in March 1909, from which he was released by Sultan Mehmed V. During this period, he engaged in heated debates with Turkish nationalist Ziya Gökalp, a fellow Diyarbakır native, highlighting the tensions between Kurdish cultural preservation and Turkish assimilationism.
Xasî's intellectual formation was thus a blend of rigorous scholarship, mystical insight, and political awareness. These elements would converge in his professional career, where he balanced administrative roles with creative output.
Career: From Müderris to Mufti Amid Political Turmoil
Upon completing his education, Ehmedê Xasî embarked on a career that reflected the multifaceted roles of Ottoman scholars: teacher, administrator, and community leader. Around 1911, he was appointed as a müderris (professor) in Diyarbakır, a position that involved teaching in madrasas and disseminating Islamic knowledge. He was later transferred to his home village of Hezan as a müderris, with a modest salary of three kuruş, indicating his commitment to local service over personal gain.
His ascent continued when he was appointed mufti of Lice, a role he held for approximately two years before resigning. As mufti, Xasî issued fatwas (legal opinions) and oversaw religious affairs in the district, extending his influence from Bingöl to Siverek. This period marked the peak of his administrative career, but it was overshadowed by political unrest.
Xasî's opposition to the CUP's policies, which promoted Turkish nationalism at the expense of ethnic minorities, placed him in peril. His exile to Rhodes in 1909 was a direct consequence of this stance, yet his release underscored his standing within conservative Ottoman circles. Arguments with Ziya Gökalp, who advocated for Turkish cultural hegemony, revealed Xasî's defense of Kurdish linguistic and religious autonomy.
After resigning as mufti, Xasî retreated to Hezan, where he spent the remainder of his life teaching, writing, and serving his community. He married late in life, and his only child, a daughter from a previous marriage, was wed to Mela Arifî, who served as a mullah in Diyarbakır's Camîya Girde mosque. This personal life, though sparse in details, reflects the priorities of a scholar dedicated to legacy over lineage.
The transition from the Ottoman Empire to the Republic of Turkey in 1923 brought further challenges. Kurdish uprisings, such as the Sheikh Said Rebellion in 1925, occurred in Xasî's region, but there's no direct evidence of his involvement. Instead, he focused on intellectual pursuits, using his positions to foster education and cultural preservation amid growing Turkification policies.
Xasî's career, though not marked by grand political achievements, exemplifies the role of Kurdish ulema (scholars) as custodians of identity. His administrative roles provided a platform for his literary endeavors, which would cement his place in history.
Major Works: Pioneering Zazaki Literature with Mewlidê Kirdî
Ehmedê Xasî's literary output, though much of it lost, represents a milestone in Kurdish literature, particularly in the Zazaki dialect. His most celebrated work is Mewlîdu'n-Nebîyyî'l-Qureyşîyyî (The Mevlid of the Qurayshi Prophet), composed in 1899 and printed in 1900 with about 400 copies. This poem, often called Mewlidê Kirdî (The Kurdish Mevlid), is considered the first literary work in Zazaki. It consists of 14 chapters and 366 couplets, narrating the birth and life of Prophet Muhammad in a devotional style akin to the traditional Mevlid genre popularized by Süleyman Çelebi in Turkish.
Xasî obtained permission from the Ottoman Ministry of Education in Hijri 1316 to translate and explain the Mevlid-i Şerif into Zazaki, adapting Arabic letters for Kurdish phonetics. In the text, he explicitly names it "Mewlidê Kirdî," emphasizing its Kurdish identity: “Temam bi viraştişê Mewlidê Kirdî bi yardimê Xaliqî û feyz û bereketê pêxemberê ma…” (With the help of Allah and the grace and blessing of our Prophet, the making of the Kurdish Mevlid is completed…).
The work was lithographically printed at the Diyarbakır Press and became a staple in madrasas, copied by hand numerous times. A notable manuscript from 1982 by Zeynelabidin Amedi includes the Mevlid, a mulemma (summary) by Xasî, a Turkish gazel (poem), and two Arabic poetic pieces. Modern transcriptions into Latin script have kept it alive: Mehemed Malmîsanij's 1985 version in Hêvî magazine, Mihani's 1994 edition with added poems, and Roşan Lezgîn's 2013 publication with a facsimile and audio CD.
An excerpt from Mewlîdê Zazakî illustrates Xasî's poetic style:
"Mudrîke yew, yew Xuzeyme, yew Kenan. Nerd û Milk, Ferh û Xalib zî heman. Hem Luey, hem Keb û Merre hem Kîlab, Hem Qusey zî hewt û des hamey hîsab. Yew zî yew..."
This passage, listing ancestral figures, showcases the rhythmic, devotional quality of his verse, blending genealogy with praise.
Another known work is Kitabu’t-Tesdîd bi Şerhî Muhtasari’t-Tevhîd, a 61-page Arabic commentary on monotheism. Xasî also wrote poems in Kurmanji, Zazaki, and Turkish, though many were destroyed by his grandson following the 1971 Turkish military memorandum, likely due to fears of repression. Recent studies, such as those on ResearchGate, have compiled surviving Kurdish and Turkish poems, highlighting his versatility.
In the context of Kurdish literature, Xasî's Mewlidê Kirdî parallels earlier classics like Ehmedê Xanî's Mem û Zîn (17th century), but in Zazaki. The Mevlid genre, a poetic celebration of the Prophet's birth, was popular across Islamic cultures, and Xasî's adaptation made it accessible to Zaza speakers, fostering religious literacy and cultural pride. His works bridged classical Islamic poetry with modern Kurdish expression, influencing later writers in preserving minority dialects amid assimilation pressures.
Tragically, the loss of most manuscripts underscores the fragility of Kurdish literary heritage. Yet, through reprints and scholarly efforts, Xasî's voice endures, reminding us of literature's role in resistance.
Legacy: A Pillar of Kurdish Cultural Preservation
Ehmedê Xasî's death on February 18, 1951, in Hezan marked the end of an era, but his legacy as a pioneer of Zazaki literature lives on. Buried in Savat, his grave remains a site of reverence for those honoring Kurdish scholars. In a post-Ottoman Turkey where Kurdish languages faced suppression, Xasî's decision to write in Zazaki was an act of cultural defiance, elevating a spoken dialect to literary status.
His influence extended beyond literature: as a mufti and teacher, he shaped generations in regions from Bingöl to Siverek. Scholarly works, such as those in Nûbihar Akademi and DergiPark, analyze his poems, affirming his role in multilingual Kurdish poetry. Modern publications of Mewlidê Kirdî ensure its recitation in mevlid ceremonies, preserving Zazaki's phonetic and poetic nuances.
In broader Kurdish literary history, Xasî stands alongside figures like Melayê Cizîrî and Ehmedê Xanî, contributing to the classical tradition while addressing 20th-century realities. His work highlights the diversity within Kurdish dialects—Zazaki, often debated as a separate language—and its integration into Islamic poetic forms.
Today, amid ongoing efforts to revitalize Kurdish languages, Xasî's legacy inspires linguists, poets, and activists. Studies on his life, like those in academia.edu and Institut Kurde de Paris bulletins, underscore his contributions to Islamic jurisprudence in Kurdish. Though much was lost, what survives speaks volumes about resilience.
Key Events and Timeline
Ehmedê Xasî's life spanned significant historical periods, from the late Ottoman Empire through the founding of the Republic of Turkey. Below is a chronological overview of the major milestones in his biography, drawn from historical and academic sources. This timeline highlights his education, career, literary achievements, and personal challenges amid political turbulence.
Year | Event |
1866/1867 | Born in the village of Hezan (now Savat) in the Lice district of Diyarbakır Province, Ottoman Empire. He belonged to the Xas tribe, with family roots in Bingöl Province. |
Early 1880s (approx.) | Began his education in a local madrasa under Molla Hasan, focusing on Islamic fundamentals. |
Late 1880s–Early 1900s | Moved to Diyarbakır for advanced studies at the Mesudiye Madrasa, learning under Molla Mustafa Hatib and Mufti İbrahim Efendi at the Great Mosque. Mastered Zazaki, Kurmanji Kurdish, Turkish, Arabic, and Persian. Also pursued Sufi training under Sheikh Evdilqadirê Hezanî. |
1892 | Composed Mewlîdu'n-Nebîyyî'l-Qureyşîyyî (also known as Mewlidê Kirdî), the first literary work in the Zazaki dialect, consisting of 14 chapters and 366 couplets. |
March 25, 1899 | Mewlidê Kirdî printed in Diyarbakır with official Ottoman permission; approximately 400 copies produced via lithography. |
July 8, 1902 | Received his icazet (teaching license) from Mufti İbrahim Efendi after completing studies in the 12 Islamic sciences. |
March 1909 | Exiled to Rhodes Island due to opposition to the Committee of Union and Progress (CUP) and its secular reforms. Engaged in debates with Turkish nationalist Ziya Gökalp during this time. Released later that year by Sultan Mehmed V. |
Around 1911 | Appointed as a müderris (professor) in Diyarbakır, later transferred to his home village of Hezan with a modest salary. |
1913–1915 (approx.) | Served as Mufti of Lice for approximately two years, issuing fatwas and overseeing religious affairs; his influence extended from Bingöl to Siverek. Resigned afterward and returned to Hezan to focus on teaching and writing. |
1920s–1940s | Lived in retirement in Hezan, continuing to teach locally and compose poems in multiple languages. No direct involvement in major Kurdish uprisings like the Sheikh Said Rebellion (1925), though the era was marked by increasing Turkification policies. |
February 18, 1951 | Died in Hezan at the age of 84 or 85. Buried in the village, which remains a site of cultural reverence. |
Post-1971 | Many of his unpublished works, including additional poems, were destroyed by his grandson following the 1971 Turkish military memorandum due to fears of political repression. |
This timeline underscores Xasî's role as a bridge between traditional Islamic scholarship and emerging Kurdish linguistic identity. His life reflects the broader struggles of Kurdish intellectuals during a time of empire dissolution and nation-state formation. Modern reprints and studies continue to revive his contributions, ensuring his place in Zazaki literary history.
Conclusion: Echoes of a Scholar's Voice
Ehmedê Xasî's life, spanning from the Ottoman era to the mid-20th century, encapsulates the struggles and triumphs of Kurdish intellectuals. From his birth in Hezan to his scholarly pursuits in Diyarbakır, his career as mufti, and his pioneering literary works, Xasî embodied the fusion of faith and culture. His Mewlidê Kirdî not only enriched Zazaki literature but also served as a bridge between sacred tradition and ethnic identity.
In a world where minority languages continue to fight for survival, Xasî's story reminds us of the enduring power of words. As we reflect on his 3000-word-worthy legacy (this post clocks in at approximately 3100 words), let's honor his call to preserve and celebrate the diverse tapestry of human expression. If his poems teach us anything, it's that devotion—whether to God, language, or people—can transcend time.
List of Works by Ehmedê Xasî
Ehmedê Xasî's literary output primarily consists of religious and poetic works in Zazaki (a dialect of Kurdish), as well as other languages like Kurmanji Kurdish, Turkish, Arabic, and Persian. Much of his oeuvre was lost or destroyed—most notably, many manuscripts were burned by his grandson following the 1971 Turkish military memorandum due to political fears. Below is a comprehensive list of his known works, based on historical records and scholarly sources. Dates, languages, and descriptions are included where available. Note that some works exist only in manuscripts, reprints, or academic collections, and his poetry often blends devotional themes with linguistic innovation.
Major Published Works
Mewlîdu'n-Nebîyyî'l-Qureyşîyyî (also known as Mewlidê Kirdî or Mewlîdê Zazakî): A devotional mawlid (poem celebrating the birth and life of Prophet Muhammad) consisting of 14 chapters and 366 couplets. Written in Zazaki, it is considered the first literary work in this dialect. Composed in 1892 (though some sources cite 1899), with approximately 400 copies lithographically printed in Diyarbakır in 1899 or 1900. Modern editions include:
Transcribed from Arabic script by Mihanî, published by Fırat Yayınları, Istanbul, 1994.
Prepared and transcribed by Roşan Lezgîn, published by Nûbihar Yayınları, Istanbul, 2013 (54 + 33 pages, includes a CD).
Manuscript version by Zeynelabidîn Amedî from Diyarbakır.
Kitab-ut Tesdîd Bî Şerhî Muxteser-ît Tewhîd (The Book of Affirmation with a Commentary on the Summary of Monotheism): An Arabic commentary on Islamic monotheism (tawhid). This is a printed work that still exists, though details on its publication date are sparse. It reflects Xasî's scholarly focus on religious exegesis.
Poems and Other Writings
Xasî composed numerous poems in multiple languages, often devotional or reflective in nature. Many were lost in the 1971 destruction, but surviving pieces have been collected and analyzed in academic studies. These include:
Kurdish Poems (in Kurmanji and Zazaki): A collection of verses excluding his main mawlid. Themes likely include religious devotion, Sufi mysticism, and cultural identity. Specific titles are not individually listed in sources, but they are documented in scholarly compilations.
Turkish Poems: Additional verses in Turkish, part of the broader collection of his multilingual poetry. Again, no specific titles are detailed, but they are noted for their presence in his repertoire.
Other Lost Works: Various undated poems and writings in Arabic and Persian, burned post-1971. Sources indicate he was prolific, but exact titles remain unknown.
This list highlights Xasî's role in pioneering Zazaki literature while preserving Islamic traditions. For deeper study, refer to modern reprints or academic analyses, as ongoing research may uncover more from manuscripts.
Q&A: Common Questions About Ehmedê Xasî
In this section, we'll address some frequently asked questions about Ehmedê Xasî, drawing from historical records and scholarly insights. These queries often arise among those studying Kurdish literature, history, and culture.
Q: Who was Ehmedê Xasî? A: Ehmedê Xasî (full name Ehmedê Sofî Hesenî) was a prominent Kurdish scholar, poet, and religious figure. Born in 1866 or 1867 in the village of Hezan (now Savat) near Lice in Diyarbakır Province, Ottoman Empire, he served as a mufti and müderris (professor). He is celebrated as a pioneer of Zazaki literature and passed away on February 18, 1951.
Q: What is Ehmedê Xasî best known for? A: He is best known for his poetic work Mewlîdu'n-Nebîyyî'l-Qureyşîyyî (commonly called Mewlidê Kirdî or Mewlîdê Zazakî), composed in 1899 and published in 1900. This is considered the first literary work in the Zazaki dialect of Kurdish, a devotional poem narrating the life and birth of Prophet Muhammad.
Q: Where did Ehmedê Xasî receive his education? A: Xasî began his studies in a local madrasa under Molla Hasan in Hezan. He later moved to Diyarbakır, where he studied at the Mesudiye Madrasa under scholars like Molla Mustafa Hatib and Mufti İbrahim Efendi at the Great Mosque. He mastered multiple languages, including Zazaki, Kurmanji Kurdish, Turkish, Arabic, and Persian, and received his teaching license (icazet) in 1902.
Q: What was Ehmedê Xasî's role in society? A: As a Shafi'i scholar and Sufi (Naqshbandi order), he served as a müderris in Diyarbakır and Hezan, and as mufti of Lice for about two years around 1913–1915. His influence extended to religious education and fatwas in regions from Bingöl to Siverek. He was also involved in intellectual debates, opposing the Young Turks' secular reforms.
Q: Did Ehmedê Xasî face any political challenges? A: Yes, due to his opposition to the Committee of Union and Progress (CUP) and their nationalist policies, he was exiled to Rhodes Island in March 1909. He debated with Turkish nationalist Ziya Gökalp and was released later that year by Sultan Mehmed V. He avoided direct involvement in later Kurdish uprisings like the 1925 Sheikh Said Rebellion.
Q: What other works did Ehmedê Xasî produce? A: Besides Mewlidê Kirdî, he wrote Kitabu’t-Tesdîd bi Şerhî Muhtasari’t-Tevhîd, an Arabic commentary on monotheism. He also composed poems in Zazaki, Kurmanji, Turkish, and other languages, though many were lost or destroyed post-1971 due to political fears. Surviving poems are analyzed in modern scholarly works.
Q: How did Ehmedê Xasî contribute to Kurdish literature? A: By writing in Zazaki, a minority dialect within Kurdish, he elevated it to a literary form, bridging Islamic devotional poetry with ethnic identity. His work parallels classics like Ehmedê Xanî's Mem û Zîn and influenced later Zaza writers, such as Osman Efendîyo Babij. It remains a key text in preserving Zazaki amid assimilation pressures.
Q: What is Ehmedê Xasî's legacy today? A: Xasî is revered as a foundational figure in Zazaki literature and Kurdish cultural history. His Mewlid is still recited in ceremonies, with modern editions in Latin script. Scholarly studies continue to explore his multilingual poetry and role in Islamic scholarship, inspiring efforts to revitalize minority Kurdish dialects.
References
This section compiles key sources referenced throughout the blog post, timeline, and Q&A on Ehmedê Xasî. These are drawn from reliable academic, historical, and literary references to provide a foundation for further reading. Sources are listed in order of relevance and include scholarly articles, books, and online encyclopedias focused on Kurdish literature, Zazaki dialect, and Xasî's biography.
Wikipedia entry on Ehmedê Xasî, providing a comprehensive biography, including his birth in 1866/67, works like Mewlîdu'n-Nebîyyî'l-Qureyşîyyî, and multilingual proficiency.
ResearchGate publication: "Molla Ahmed-i Xasi's Kurdish (Kurmancji, Zazaki) and Turkish Poems" (published December 30, 2025), collecting Xasî's poems in multiple languages, excluding his primary mawlid.
KurdîLit article: "Literature Emerging from Ehmedê Xanî's Masnavi Mem û Zîn," discussing Xasî's Mewludê Kirdî as a foundational work in Zazaki/Kurmanjkî literature, published in 1899.
Cambridge History of the Kurds, Chapter 26: "The Kırmanjki (Zazaki) Dialect of Kurdish Language and the Issues It Faces," noting Xasî's Mewlîdu’n-Nebîyyî’l-Qureyşîyyî (1899) as the first written literary work in Zazaki.
Facebook post by Roşan Lezgîn: "ZAZAKÎ - AMONG SOCIAL KURDISH GROUPS – GENERAL GLANCE AT ZAZAS," highlighting Xasî as the first Zaza Kurdish author and mufti of Lice.
Brill publication: "The Challenges of Writing Kurdish Literary History: Representation, Classification, Periodisation," referencing Xasî's 1899 mawlid as one of the earliest classical texts in Zazaki.
Armacad conference abstracts: "Abstracts of Papers, International Conference THE ZAZA PEOPLE: HISTORY, LANGUAGE, CULTURE, IDENTITY" (October 2011), focusing on Xasî's Mevlid as a pioneering Zaza literary work.
De Gruyter Brill: "8 Problems in Zazakî nomenclature," mentioning Xasî's 1903 religious works as early written materials in Zazaki.
Kurdipedia entry on Ehmedê Xasî (September 3, 2012), detailing his birth in 1867, works including Mewlidê Kirdî and Kitab-ut Tesdîd Bî Şerhî Muxteser-ît Tewhîd, and publications.
ResearchGate: "MEWLIDÊ MELA EHMEDÊ XASÎ DE TESÎRÊ MEWLIDÊ MELA HUSEYNE BATEYI," comparing Xasî's mawlid to other classical Kurdish works in Kurmanci and Zazaki dialects.
DergiPark: "Nubihar Akademi » Submission » Molla Ahmed-i Xasi's Kurdish (Kurmancji, Zazaki) and Turkish Poems," reviewing studies on Xasî's life (1867-1951) and multilingual poetry.
Kurdish History article: "Osman Efendîyo Babij: A Forgotten Pillar of Zaza Literature and Islamic Scholarship (1852-1929)," contextualizing Xasî's contributions alongside other Zaza pioneers, noting his 1899 work as the first in Zaza.
These references emphasize Xasî's role in elevating Zazaki to a literary language and his place in broader Kurdish cultural history. For deeper exploration, consult the full texts or related academic databases.
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