Sheikh Said: A Legacy of Resistance and Faith in Turbulent Times (1865–1925)
- Kurdish History
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Introduction to Sheikh Said (1865–1925)
In the rugged landscapes of eastern Anatolia, where the echoes of ancient empires still linger, one figure stands out as a symbol of defiance against the tides of modernization and nationalism. Sheikh Said, born around 1865 and executed in 1925, was more than a religious leader; he was a pivotal force in the early 20th-century Kurdish struggle for identity, autonomy, and the preservation of Islamic traditions amid the birth of the secular Turkish Republic.
His life, marked by spiritual devotion, tribal alliances, and a fateful rebellion, continues to spark debates among historians, nationalists, and religious scholars. Was he a Kurdish patriot fighting for independence, a devout Muslim resisting secular reforms, or a pawn in larger geopolitical games? This blog post delves into the multifaceted story of Sheikh Said, exploring his early years, the historical context that shaped him, the dramatic events of the 1925 rebellion, its aftermath, and his enduring legacy. Drawing from a range of perspectives, we'll uncover how his actions reshaped the Kurdish-Turkish relationship and influenced modern discourses on ethnicity and religion in the region.
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Early Life and Family Roots
Sheikh Said, also known as Şêx Seîd or Sheikh Said of Piran, entered the world circa 1865 in either Hınıs or Palu, towns in the Ottoman Empire's eastern provinces (present-day eastern Turkey). Born into a prominent Zaza Kurdish family deeply entrenched in the Naqshbandi Sufi order, his upbringing was steeped in religious scholarship and tribal influence. His father, Sheikh Mahmud Fevzi (or Sheikh Alo), was a revered Naqshbandi sheikh who led a tekke (Sufi lodge) and held significant sway over local communities. His mother, Gulê Hanım (or Marva Khan in some accounts), supported the family's spiritual endeavors. The family traced its lineage back to influential sheikhs like Sheikh Ali Septi, who had established a madrasa in Diyarbakır and later assumed spiritual guidance in Palu.
From a young age, Sheikh Said was immersed in Islamic education. He studied religious sciences under his father in madrasas across Palu, Elazığ, Diyarbakır, and Muş. Fluent in Zazaki, Northern Kurdish (Kurmanji), Turkish, Arabic, and Persian, he embodied the multilingual fabric of the Ottoman East. After his father's death in 1912, Sheikh Said inherited the role of postnişin (spiritual successor) in the Palevî sub-branch of the Naqshbandi order, overseeing educational and spiritual activities in eastern Anatolia.
His family's tekke in Hınıs attracted pilgrims, underscoring their religious authority.
Family life was equally significant. Sheikh Said married twice: first to Amine Hanım, who passed away during the Russo-Turkish War of 1877–1878 amid family migrations, and then to Fatma Hanım, sister of Halid Beg Cibran, a key figure in the Kurdish Hamidiye cavalry. They had ten children—five sons and five daughters. His descendants carried on his influence; grandson Abdülmelik Fırat became a Turkish parliament member, and great-grandniece Belçim Bilgin is a noted actress. During World War I, Russian advances forced the family to relocate to Piran (near Dicle), highlighting the instability of the era.
Sheikh Said's early tours in 1907 through eastern provinces forged ties with Hamidiye officers, blending religious and political networks. This period laid the groundwork for his later involvement in Kurdish organizations, as the Ottoman Empire crumbled and new national identities emerged.
The Historical Context: From Ottoman Decline to Turkish Secularism
To understand Sheikh Said, one must grasp the chaotic backdrop of the late Ottoman Empire and the early Turkish Republic. The 19th century saw the rise of Kurdish nationalism amid Ottoman centralization efforts, which eroded tribal autonomies. The Hamidiye regiments, Kurdish irregular cavalry formed in 1891, empowered some tribes but sowed divisions. World War I exacerbated tensions, with Russian occupations displacing populations, including Sheikh Said's family.
The 1919–1923 Turkish War of Independence, led by Mustafa Kemal Atatürk, culminated in the Republic's founding in 1923. Kurds, who had fought alongside Turks against Allied forces, expected recognition of their identity, as promised in the 1920 Treaty of Sèvres (which envisioned Kurdish autonomy but was never ratified). Instead, the 1923 Treaty of Lausanne ignored Kurdish claims, solidifying Turkish borders.
Atatürk's secular reforms alienated conservative elements.
The abolition of the Ottoman Caliphate on March 3, 1924, severed Islam's political role, closing madrasas and integrating religious education into secular systems. Kurds faced additional grievances: bans on their language in schools, economic exploitation, and fears of mass deportations to western Anatolia to dilute their presence. British intelligence noted 11 specific complaints from Kurdish officers, including the omission of "Kurdistan" from maps and perceived Turkish maltreatment.
In this milieu, secret societies like Azadî (Society for Kurdish Freedom) emerged in 1923, founded by Halid Beg Cibran and Yusuf Ziya Bey. Comprising former Ottoman officers and intellectuals, Azadî aimed for Kurdish independence. After the arrests of its leaders in 1924, Sheikh Said assumed command at Azadî's first congress, setting the stage for revolt. Historians debate the rebellion's nature: some see it as primarily religious, reacting to secularism; others as nationalist, with Islam as a mobilizing tool. External factors, like British interests in Mosul oil, fueled suspicions of foreign instigation.
The Spark of Rebellion: Causes and Mobilization
The Sheikh Said Rebellion erupted on February 13, 1925, in Piran (Dicle), earlier than planned due to a clash with Turkish gendarmes attempting to arrest fugitives. Sheikh Said's fatwa framed the uprising as a jihad against an "irreligious" republic threatening Islam, marriage, and the Quran. He preached in Piran's mosque: "The madrasahs were closed. The Ministry of Religion and Foundations was abolished... irreligious writers dare to insult the Prophet."
Causes were multifaceted. Religiously, it opposed the Caliphate's abolition and secular laws. Nationally, it sought Kurdish autonomy or independence, with Sheikh Said criticizing Turks as oppressive "migrants" who enslaved Kurds under religious pretexts. Economic disparities and tribal rivalries played roles, as did the prior Beytüssebap revolt in 1924. Sheikh Said mobilized Sunni Kurdish tribes like Xormak and Herkî, but Alevi Kurds largely abstained or aided Turks, preferring secularism over a Sunni Kurdistan.
The rebellion involved 15,000 fighters, supported by Azadî and tribal leaders. Darhini was declared Kurdistan's capital on February 14, with a seal proclaiming "leader of the fighters for the sake of religion." Sheikh Said invited scholar Said Nursi to join, but Nursi declined, advocating Ottoman revival instead.
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The Course of the Uprising: Battles and Expansion
The revolt spread rapidly. By February 16, rebels captured Darhini's governor. Lice fell on February 20, followed by Elazığ (briefly looted by Sheikh Sharif on February 24). Turkish troops retreated from the Winter Plain on February 23. On March 1, rebels destroyed three Turkish airplanes at Diyarbakır airport.
The pinnacle was the siege of Diyarbakır from March 6–7, involving 5,000–10,000 rebels assaulting the city's gates. Turkish forces, using machine guns and mortars, repelled them, inflicting heavy casualties; the siege ended on March 11. A March 26 attack failed, leading to surrenders. Parallel efforts, like Sheikh Abdullah's failed Muş capture, faltered.
Turkey declared martial law on February 21 and deployed over half its army, using aerial bombardments to crush the uprising by late March. Casualties totaled 15,000–20,000, with Turkey suffering more losses than in its independence war. The revolt's failure influenced Turkey to abandon Mosul claims.
Capture, Trial, and Execution
Sheikh Sharif and leaders were captured in Palu; Sheikh Said was seized on April 15 at Varto's Carpuh Bridge, betrayed by a relative. Tried by Diyarbakır's Independence Tribunal, he was convicted as a separatist. During the trial, he stated: "We had a national goal and were ready to sacrifice our wealth and our lives." The tribunal noted the aim of "an independent Kurdistan." On June 28, 1925, Sheikh Said and 47 followers were sentenced to death.
Hanged on June 29 in Dağkapı Square, Diyarbakır, Sheikh Said recited the Shahada and wrote: "I have no fear of being hung... my struggle is for Allah and His religion." His body was buried in an anonymous mass grave to deter veneration. Earlier, Seyit Abdulkadir and others were executed on May 27.
ANF | HDP pays tribute to Sheikh Said and his 47 comrades
Aftermath and Immediate Consequences
The rebellion's suppression ushered in authoritarian measures. The March 1925 Law for the Maintenance of Order curtailed press freedoms, dissolved opposition parties like the Progressive Republican Party, and enabled mass deportations and assimilation in Kurdish areas. It consolidated Atatürk's regime but deepened ethnic tensions. Reprisals included mass killings and village destructions. Sheikh Said's brother Abdurrahman led revenge attacks in 1927–1928 but surrendered under amnesty.
Turkish narratives often portrayed it as a British-orchestrated religious backlash, while Kurdish views emphasized nationalism. The uprising marked a watershed, driving a wedge between Kurds and Turks.
Legacy: From Martyr to Modern Symbol
Sheikh Said's legacy intertwines Kurdish nationalism and Islam. He envisioned a Kurdish caliphate preserving honor and faith, influencing groups like Kurdish Hezbollah and Hüda-Par. His rebellion revived Kurdish consciousness but aided Turkish nationalism's consolidation. In 2014, Dağkapı Square was renamed Sheikh Said Square. His works, like Kütüphane Risalesi and Fetvalar Mecmûası, were published posthumously.
Today, on the centennial of his martyrdom, Kurds commemorate him as a freedom fighter. Yet, debates persist: Turkish state views him as a traitor; Kurds as a hero. His story parallels later struggles, from Dersim (1937–1938) to the PKK era, highlighting ongoing quests for recognition.
Modern Perspectives and Controversies
Contemporary analyses reveal biases. Turkish sources like Daily Sabah (Pro Terrorist Agency) label him a "separatist traitor" or British spy. Kurdish outlets, such as Kurdistan24, honor his "legacy of resistance." Academic works argue the rebellion blended religious and nationalist motives, unintentionally strengthening Turkish authoritarianism. Some suggest the government exaggerated it to suppress opposition.
In a global context, Sheikh Said's uprising echoes anti-colonial movements, where faith and ethnicity fuel resistance. His defiance against secular imposition resonates in discussions of Islamism and nationalism.
Key Events and Timeline: The Life and Rebellion of Sheikh Said
The story of Sheikh Said is not just a biography but a chronicle of resistance, faith, and the clash between tradition and modernity in the turbulent early 20th century. Born into a world of Ottoman decline and rising nationalisms, his life culminated in the 1925 rebellion that shook the foundations of the nascent Turkish Republic. This section provides a detailed timeline of key events, drawing from historical accounts to illustrate the progression from his early years to his execution and its repercussions.
By examining these milestones, we can appreciate how personal devotion intertwined with broader Kurdish and Islamic aspirations, leading to a pivotal uprising. The timeline is structured chronologically, with expanded narratives on significant moments to highlight their context and impact. This approach reveals the rebellion not as an isolated incident but as a culmination of grievances built over decades.
Timeline of Sheikh Said's Life and the 1925 Rebellion
To organize the complex sequence of events, the following table outlines the major milestones. Each entry includes a date (or approximate period), a brief description, and key details. Following the table, we'll delve deeper into select events to provide narrative depth, aiming to elucidate the motivations, strategies, and consequences that defined Sheikh Said's legacy.
Date/Period | Event | Key Details |
Circa 1865 | Birth of Sheikh Said | Born in either Hınıs or Palu, eastern Anatolia, into a prominent Zaza Kurdish family of the Naqshbandi Sufi order. His father, Sheikh Mahmud Fevzi, was a revered spiritual leader. |
Late 19th Century | Early Education | Studied Islamic sciences under his father and in madrasas across Palu, Elazığ, Diyarbakır, and Muş. Became fluent in multiple languages, including Zazaki, Kurmanji, Turkish, Arabic, and Persian. |
1907 | Regional Tours | Traveled through eastern provinces, forging alliances with Hamidiye cavalry officers and strengthening religious and tribal networks. |
1912 | Inheritance of Leadership | Father dies; Sheikh Said becomes postnişin (spiritual successor) in the Palevî branch of the Naqshbandi order, overseeing tekkes and madrasas in Hınıs. |
1914–1918 (World War I) | Displacements and Hardships | Family relocates multiple times due to Russian advances; settles in Piran (Dicle) after losses during the Russo-Turkish conflicts. |
August 10, 1920 | Treaty of Sèvres | Signed by the Ottoman Empire, promising potential Kurdish autonomy in eastern Anatolia, raising hopes among Kurds for self-determination. |
1919–1923 | Turkish War of Independence | Kurds, including tribal leaders allied with Sheikh Said's family, fight alongside Turkish forces against Allied occupations, expecting recognition of their rights post-victory. |
July 24, 1923 | Treaty of Lausanne | Replaces Sèvres; ignores Kurdish autonomy claims, solidifying Turkish borders and alienating Kurdish nationalists. |
1923 | Founding of Azadî | Secret Kurdish society established by former Ottoman officers like Halid Beg Cibran (Sheikh Said's brother-in-law) and Yusuf Ziya Bey, aiming for Kurdish independence. |
March 3, 1924 | Abolition of the Caliphate | Turkish Grand National Assembly dissolves the Ottoman Caliphate, closing madrasas and secularizing education, sparking outrage among conservative Muslims and Kurds. |
September 3–4, 1924 | Beytüşşebap Mutiny | Kurdish soldiers in the Turkish army revolt in Hakkari province; suppressed, leading to arrests of Azadî leaders and weakening the organization. |
Late 1924 | Azadî Conference in Exile | Held likely in Aleppo; decides on an uprising against the Turkish government, selects Sheikh Said as leader, with the revolt planned for March 21, 1925. |
January 4, 1925 | Travels to Kırıkhan | Sheikh Said visits Kırıkhan village near Bingöl for meetings with local figures, building support for the impending revolt. |
February 13, 1925 | Rebellion Ignites in Piran | Clash with Turkish gendarmes during an attempt to arrest fugitives at a Naqshbandi gathering; Sheikh Said issues a fatwa declaring jihad against the "irreligious" republic. |
February 14, 1925 | Darhini Declared Capital | Rebels proclaim Darhini (Genç) as the capital of an independent Kurdistan; Sheikh Said assumes command. |
February 16, 1925 | Capture of Darhini Officials | Rebels seize the local governor and officers, consolidating control in the area. |
February 20, 1925 | Fall of Lice | Town captured by rebel forces, expanding the uprising's territorial reach. |
February 23, 1925 | Turkish Retreat from Winter Plain | Government forces withdraw, allowing rebels temporary dominance in rural zones. |
February 24, 1925 | Brief Looting of Elazığ | Sheikh Sharif's forces enter and loot the city before retreating. |
March 1, 1925 | Attack on Diyarbakır Airport | Rebels destroy three Turkish airplanes, demonstrating growing military capability. |
March 6–7, 1925 | Siege of Diyarbakır Begins | 5,000–10,000 rebels assault the city walls; high point of the uprising, but repelled by Turkish defenses. |
March 11, 1925 | Siege Ends | Rebels fail to breach Diyarbakır; heavy casualties mark the turning point. |
March 26, 1925 | Failed Renewed Attack | Another assault on Diyarbakır collapses, leading to surrenders among rebels. |
Late March 1925 | Turkish Counter-Offensive | Government deploys over half its army, using aerial bombardments to crush rebel positions. |
April 15, 1925 | Capture of Sheikh Said | Betrayed by a relative, arrested at Carpuh Bridge near Varto; end of active resistance. |
June 28, 1925 | Sentenced by Independence Tribunal | Convicted of separatism and treason in Diyarbakır; death penalty for Sheikh Said and 47 followers. |
June 29, 1925 | Execution | Hanged in Dağkapı Square, Diyarbakır; buried in an anonymous grave to prevent martyrdom sites. |
March 4, 1925 (Post-Rebellion) | Law for the Maintenance of Order | Enacted to suppress dissent; leads to closures of opposition parties and press censorship. |
1925–1930s | Aftermath: Deportations and Assimilation | Mass relocations of Kurds to western Turkey; destruction of villages; deepened ethnic tensions. |
1927–1928 | Revenge Attacks | Led by Sheikh Said's brother Abdurrahim; eventually surrenders under amnesty. |
In-Depth Analysis of Key Events
Sheikh Said's birth around 1865 in the Ottoman East set the stage for a life immersed in Sufi traditions. Growing up amid tribal structures and religious scholarship, his early education equipped him with the tools to become a unifying figure. By 1912, inheriting his father's mantle amplified his influence, as Naqshbandi lodges served as hubs for community and resistance discussions.
World War I's dislocations, from 1914 to 1918, exposed the fragility of Ottoman control. Russian occupations forced migrations, fostering resentment that later fueled nationalist sentiments. Post-war treaties like Sèvres in 1920 offered fleeting hope for Kurdish autonomy, but Lausanne in 1923 dashed it, igniting organized dissent through Azadî.
The Caliphate's abolition on March 3, 1924, was a catalyst. Seen as an assault on Islam, it united religious leaders like Sheikh Said with nationalists. The Beytüşşebap mutiny in September 1924 decimated Azadî's leadership, thrusting Sheikh Said into prominence at the late-1924 conference.
The rebellion's premature start on February 13, 1925, in Piran stemmed from a botched arrest during a dhikr ritual. Sheikh Said's fatwa framed it as a holy war, mobilizing 15,000 fighters from tribes like Xormak and Herkî. Rapid gains followed: Darhini as capital on February 14 symbolized independence aspirations. Captures of Lice and Elazığ showcased momentum, but the Diyarbakır siege from March 6–11 exposed limitations. Unable to overcome urban defenses, rebels suffered from poor coordination and Alevi Kurdish non-participation.
The Turkish counter-offensive in late March, bolstered by aviation, shattered the uprising. Sheikh Said's April 15 capture, via betrayal, led to swift trials. His June 28 sentencing emphasized separatist charges, though he proclaimed national and religious goals. Execution on June 29, 1925, marked a tragic end, with his final words affirming sacrifice for faith and people.
Post-rebellion, the Maintenance of Order Law facilitated authoritarianism, enabling deportations and cultural suppression. This timeline underscores how Sheikh Said's actions, though defeated, ignited enduring Kurdish resistance, influencing later movements and debates on identity in Turkey.
Q&A: Common Questions About Sheikh Said and His Rebellion
Sheikh Said's life and the 1925 rebellion remain subjects of intense historical debate, blending themes of faith, nationalism, and resistance. Below is a curated Q&A section addressing frequently asked questions, drawn from historical analyses, eyewitness accounts, and scholarly discussions. This aims to clarify misconceptions while providing balanced insights from various perspectives, including Turkish official narratives, Kurdish viewpoints, and academic studies. Questions cover his background, the uprising's causes, key events, and lasting impact.
1. Who was Sheikh Said, and what was his background?
Sheikh Said (also known as Şêx Seîd or Sheikh Said of Piran) was a prominent Kurdish religious leader born around 1865 in eastern Anatolia, likely in Hınıs or Palu. He belonged to a Zaza Kurdish family deeply rooted in the Naqshbandi Sufi order, a mystical Islamic tradition emphasizing spiritual discipline and community guidance. His father, Sheikh Mahmud Fevzi, was a respected sheikh who led a Sufi lodge (tekke), and after his death in 1912, Sheikh Said inherited this role, becoming a postnişin (spiritual successor).
He was educated in Islamic sciences across madrasas in Palu, Elazığ, Diyarbakır, and Muş, mastering languages like Zazaki, Kurmanji, Turkish, Arabic, and Persian. Beyond religion, he was a tribal leader and landowner (agha), wielding influence over local communities through family ties and alliances with Hamidiye cavalry officers. His marriages connected him to influential figures, such as Halid Beg Cibran, a key Kurdish nationalist. During World War I, Russian invasions displaced his family, fostering resentment against central authorities.
2. What triggered the Sheikh Said Rebellion in 1925?
The rebellion erupted on February 13, 1925, in Piran (now Dicle, Diyarbakır), prematurely due to a clash between Turkish gendarmes and rebels during an arrest attempt at a Naqshbandi gathering. However, deeper triggers included the Turkish Republic's secular reforms under Mustafa Kemal Atatürk. The abolition of the Ottoman Caliphate on March 3, 1924, was a major catalyst, seen by conservatives as an attack on Islam. This included closing madrasas, banning religious attire like the fez, and imposing secular laws on marriage and education.
For Kurds, additional grievances involved the denial of autonomy promised in the 1920 Treaty of Sèvres (replaced by the 1923 Treaty of Lausanne), economic exploitation, language bans in schools, and fears of forced deportations. The secret Azadî society, founded in 1923 by Kurdish officers, planned the uprising to achieve independence, with Sheikh Said stepping in after leaders' arrests in 1924. Some sources suggest British influence via Mosul oil interests, though this remains debated.
3. Was the rebellion primarily religious or nationalist in nature?
Historians debate this, but it blended both elements. Sheikh Said framed it as a jihad (holy war) against an "irreligious" republic, issuing a fatwa decrying insults to the Prophet and threats to Islamic institutions. His goal included restoring the Caliphate and Sharia law. However, nationalist undertones were evident: he aimed for Kurdish autonomy or independence, criticizing Turks as oppressors. The Azadî organization's involvement, comprised of ex-Ottoman officers seeking a Kurdish state, underscores nationalism. Kurdish tribes like Xormak and Herkî joined for ethnic reasons, while Alevi Kurds often sided with the government, fearing Sunni dominance. Turkish narratives emphasize the religious aspect to downplay separatism, while Kurdish views highlight nationalism. Scholar Martin van Bruinessen notes Azadî's congress pushed for a "general uprising in Kurdistan" leading to independence, with Sheikh Said as a key advocate.
4. How did the rebellion unfold, and why did it fail?
The uprising spread quickly after the February 13 spark. On February 14, rebels declared Darhini (Genç) as Kurdistan's capital. They captured Lice on February 20, briefly looted Elazığ on February 24, and destroyed Turkish planes at Diyarbakır airport on March 1. The peak was the March 6-7 siege of Diyarbakır, involving 5,000-10,000 fighters, but Turkish defenses repelled them by March 11.
A renewed attack on March 26 failed, leading to surrenders. Involving 15,000 rebels, it affected areas like Elazığ, Bingöl, Diyarbakır, and Muş. Turkey declared martial law on February 21, deploying over half its army and using aerial bombardments. The rebellion's failure stemmed from poor coordination, tribal divisions (e.g., Alevi non-participation), premature start, and overwhelming Turkish military superiority. Casualties reached 15,000-20,000, with Turkey suffering significant losses.
5. What role did foreign powers play in the rebellion?
Suspicions of British involvement persist, linked to the Mosul dispute (oil-rich region claimed by Turkey but awarded to Iraq in 1926). Turkish sources accuse Sheikh Said of being a British spy, citing his alleged contacts and the timing benefiting British interests. However, evidence is circumstantial; no direct proof exists. British reports noted Kurdish grievances but denied orchestration. Some historians argue the rebellion inadvertently aided Britain by weakening Turkey's Mosul claims. Iran observed the events warily, seeing opportunities in the "Kurdish question" post-Caliphate abolition, but did not intervene. Overall, internal factors like secular reforms dominated, though geopolitical tensions amplified the narrative of foreign meddling.
6. How was Sheikh Said captured and executed?
After the uprising's collapse in late March, Sheikh Said fled but was captured on April 15, 1925, at Carpuh Bridge near Varto, betrayed by a relative. Tried by the Diyarbakır Independence Tribunal, he was convicted of treason and separatism on June 28, alongside 47 followers. During the trial, he affirmed national goals: "We had a national goal and were ready to sacrifice our lives." Executed by hanging on June 29 in Dağkapı Square, Diyarbakır, he recited the Shahada and declared no regrets for sacrificing for his people and religion. His body was buried in an anonymous mass grave to prevent it becoming a shrine. Earlier, related figures like Seyit Abdulkadir were executed in May.
7. What were the immediate consequences of the rebellion?
The suppression led to authoritarian measures. The March 4, 1925, Law for the Maintenance of Order enabled press censorship, dissolution of opposition parties like the Progressive Republican Party, and mass deportations of Kurds to western Turkey for assimilation. Villages were destroyed, and reprisals included killings. It consolidated Atatürk's power but deepened ethnic divides. Turkey abandoned Mosul claims in 1926, partly due to the internal instability. Sheikh Said's brother Abdurrahim led revenge attacks in 1927-1928 but surrendered under amnesty. The event marked the first major Kurdish revolt against the Republic, setting precedents for future suppressions like the Dersim rebellion (1937-1938).
8. Is Sheikh Said viewed as a hero or a traitor today?
Perspectives vary starkly. In Turkish official discourse, he's a "separatist traitor" or British puppet, emphasizing religious fanaticism to justify suppression. Kurdish nationalists hail him as a martyr for freedom and resistance against assimilation, placing him in a pantheon of heroes. His 1925 "revolution" resonates in modern Kurdish movements, from the PKK to cultural commemorations. In 2014, Dağkapı Square was renamed Sheikh Said Square. A century later, as of 2025, events mark his legacy, with some viewing the rebellion as a turning point in Kurdish-Turkish relations. Academic works like Robert Olson's "The Emergence of Kurdish Nationalism" portray him as a consolidator of incipient nationalism.
9. How did the rebellion influence Kurdish nationalism?
It revived Kurdish consciousness, transforming tribal loyalties into broader nationalist aspirations. Though failed, it highlighted grievances and inspired later movements. Azadî's push for independence influenced groups like the PKK. The repression entrenched resistance, leading to ongoing conflicts. Van Bruinessen argues it marked the shift from uninstitutionalized to organized nationalism. In Iran, it prompted reevaluation of the "Kurdish question," affecting regional policies.
10. Are there any surviving works or quotes from Sheikh Said?
Yes, posthumous publications include "Kütüphane Risalesi" (Library Treatise) and "Fetvalar Mecmûası" (Collection of Fatwas). Famous quotes: "I sacrificed myself for my people and I do not regret it. We are glad that our grandchildren will not be ashamed of us in front of the enemies." Another: "My struggle is for Allah and His religion." These reflect his dual religious and national commitment.
This Q&A underscores the rebellion's complexity, urging readers to explore diverse sources for a fuller understanding. As we approach the centennial reflections in 2025, Sheikh Said's story continues to evolve in collective memory.
References
This section compiles a comprehensive list of sources referenced throughout the blog post on Sheikh Said (1865–1925). These include historical analyses, academic articles, books, and encyclopedic entries that provide diverse perspectives on his life, the 1925 rebellion, and its implications. Sources are drawn from reliable web searches and are listed in the order they appear in the citations, with titles, authors (where available), publication details, and URLs for further reading.
"Sheikh Said rebellion - Wikipedia." Wikipedia. Accessed February 5, 2026. https://en.wikipedia.org/wiki/Sheikh_Said_rebellion.
Lahdili, Nadia. "Sheikh Said Rebellion (1925): The Controversy between Nationalist & Religious Motivations." ResearchGate. Published March 27, 2020. https://www.researchgate.net/publication/340226575_Sheikh_Said_Rebellion_1925_The_Controversy_between_Nationalist_Religious_Motivations.
"SHEIKH SAID REBELLION." Academia.edu. Accessed February 5, 2026. https://www.academia.edu/12490914/SHEIKH_SAID_REBELLION.
Çoban, Ebru. "SHEIKH SAID CASE: REBELLION OR REVOLT?" History Studies. Accessed February 5, 2026. https://www.historystudies.net/sheikh-said-case-rebellion-or-revolt_2200.
"Sheikh Said - Wikipedia." Wikipedia. Accessed February 5, 2026. https://en.wikipedia.org/wiki/Sheikh_Said.
"Sheikh Said Rebellion (1925)." Oxford Reference. Accessed February 5, 2026. https://www.oxfordreference.com/view/10.1093/acref/9780191835278.001.0001/acref-9780191835278-e-276.
Olson, Robert. "The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880-1925." Kurdistanica. Accessed February 5, 2026. https://kurdistanica.com/262/the-emergence-of-kurdish-nationalism-and-the-sheikh-said-rebellion-1880-1925.
Hacador, Solin. "When will the Turkish state give Kurds the secret grave of Sheik Said?" Kurdistan Tribune. Published June 28, 2013. https://kurdistantribune.com/when-will-turkish-state-give-kurds-secret-grave-of-sheik-said.
"97 years passes since the eruption of Sheikh Said rebellion in southeastern Turkey." İlkha. Published February 14, 2022. https://ilkha.com/english/analysis/97-years-passes-since-the-eruption-of-sheikh-said-rebellion-in-southeastern-turkey-15746.
"Sheikh Said." Military Wiki. Accessed February 5, 2026. https://military-history.fandom.com/wiki/Sheikh_Said.
Çoban, Ebru. "SHEIKH SAID CASE: REBELLION OR REVOLT? - Şeyh Said Vakası: İsyan Mı, Kıyam Mı?" DergiPark. Accessed February 5, 2026. https://dergipark.org.tr/en/download/article-file/3613248.
"Deportations of Kurds, 1916-34." ISAMVERI. Accessed February 5, 2026. https://isamveri.org/pdfdkm/18/DKM182379.pdf.
Olson, Robert. "The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880–1925." University of Texas Press. Accessed February 5, 2026. https://utpress.utexas.edu/9780292720855.
"The Historical Development of the Turkish Press." Accessed February 5, 2026. https://kfcris.com/pdf/b1e3f9dd19fddc0704b4025e2d61eaef5d062f809b9b5.pdf.
Olson, Robert. "The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880–1925." Google Books. Accessed February 5, 2026. https://books.google.ps/books?hl=ar&id=yVdfAgAAQBAJ&printsec=copyright.
"Modern History." Kurdish Lobby Australia. Accessed February 5, 2026. http://www.kurdishlobbyaustralia.com/wp-content/uploads/2016/11/Modern-History-14Nov2016.pdf.
"Kurdish Rebellion Against Atatürk: Sheikh Said Rebellion of 1925 (Şeyh Said İsyanı)." YouTube. Accessed February 5, 2026. https://www.youtube.com/watch?v=UpDf1hRj_O0.
"“Fatally Tied Together”: The Intertwined History of Kurds and Armenians in the 20th Century." JSTOR. Accessed February 5, 2026. https://www.jstor.org/stable/26855557.
These references represent a balanced selection from Turkish, Kurdish, and international viewpoints, ensuring a multifaceted understanding of the topic. For primary sources or archival materials, further consultation of Ottoman and Turkish state records is recommended.
Conclusion
Sheikh Said's life, from a humble scholar to a rebel leader, encapsulates the struggles of a people caught between empires and republics. His 1925 rebellion, though short-lived, left an indelible mark on Kurdish history, symbolizing the fight for cultural and religious preservation. As we reflect on his execution a century ago, his words—"I sacrificed myself for my people and I do not regret it"—remind us of the human cost of identity politics. In an era of renewed Kurdish activism, Sheikh Said remains a beacon of resilience, urging us to examine the roots of conflict and the paths to reconciliation.
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