In fact, I hesitated a lot before writing this article, because I wasn’t sure I could present a true and realistic picture of one of the largest tribes in the Saruj Plain and its southern plateau. This would be achieved by shedding light on the history of Sheikh Noah, son of Sheikh Bouzan (Noah Bouza), and his Sheikhan tribe, during a period extending from the end of the Ottoman Empire until the French Mandate in Syria. This tribe occupies a vast area, and its villages are spread over a geographical area approximately 45 km long from north to south and approximately 25 km long from west to east, between Kobani (Ayn al-Arab) and Tal Abyad. The importance of the Sheikhan (Shegi) clan, and the personality of its leader, Sheikh Noah, lies in its possession and control of the area separating the Kurds from the Arabs in the north of Raqqa Governorate, specifically along the dividing line between the Kurdish and Arab villages, extending from the east of the town of Sarrin to the west of the town of Ain Issa, or the spring (Bozaneh), as it was known among the Kurdish clans, before the Arab Al-Bu Asaf clan and others settled there. These clans were shepherds and farmers of the Al-Mahid family, from the Al-Fad’an clan, the Anza tribe.
To delve into the topic, I have divided it as follows:
– The origin of the Sheikhan clan.
– The villages of the Sheikhan clan in Kobani (Ain al-Arab) and Tal Abyad.
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– The personality of Sheikh Noah.
In fact, I don’t have many historical sources at hand, as the subject is a small part of the history of a region known as the Saruj Plain (Dishta Saruj), which extends from the south of Urfa to the north of Raqqa. The history of this region was often linked to the heroic stories of certain individuals.
However, since the subject relates to a not-so-distant period, what was narrated by our grandparents and elders is sufficient—in my opinion—to give a picture of that historical period, especially since my grandfather’s father, Hajj Ibrahim (Eboi Deli), would recount the circumstances of the tribe, its history, and the absurd conflicts in his gatherings. Although I didn’t know him—he died before I was born—his stories, and those of other elders, were often repeated when we were young, and we were drawn to the love of old stories, especially in the gatherings of my grandmother’s brother, Hajj Hassan (Hasna Ahmed).
In addition to these narratives, I have two other sources: the first (A Summary of the History of the Kurds and Kurdistan, by Muhammad Amin Zaki Bey) and the second (Tribes of the Levant, by Ahmad Wasfi Zakaria). It is worth noting that the first source, A Summary of the History of the Kurds and Kurdistan, only mentioned the name of the tribe! When he classified the tribes of the Baraz Plain, I believe that he, the scholar Muhammad Amin Zaki Bey, was correct in this, as his book was intended to present the history of an entire nation, not a single tribe or clan within that nation. As for the second source, the book Tribes of the Levant, it provided some details about the Sheikhan tribe and all the Kurdish tribes in Syria. This source is very important, despite the presence of some errors! For example, in the book “Tribes of the Levant,” about the Sheikhan tribe, it says the following: “They are Kurds of Baraziyah, but their leaders claim to be related to the Prophet’s family (peace be upon him), and they are semi-urban, in the areas of the village of Kharab Niaz, north and south of the railway line; and their desert is between the Euphrates and Balikh, …………., and their leader, Sheikh Nuh, is very dignified, due to his alleged honor and good conduct, to the point that people often go to him for arbitration when the tribes disagree, and he resides in the village of Yirallah.” And in another place, in the same source, under the title, The Two Sheikhs, it says the following: “Kurds from the Baraziya factions, but their leaders claim that they are of Arab origin, and from the Prophet’s family, and they do not know when they migrated to these regions, nor how the Kurdish language prevailed over them, and they inhabit 67 villages …………….. and their houses are made of mud brick and clay domes, except for the house of their leader, Sheikh Nuh bin Sheikh Buzan in the village of Tarmak, which is made of stone and cement, and this Sheikh is well-respected, due to his alleged honor and good conduct, and mounts are often drawn to him for arbitration when the clans disagree, …………….. and their factions are Saif al-Din, Sheikh Jaafar, and Sheikh Shoka.”
I believe the author of the book made a slight mistake, as he confused Sheikh Noah (Noah Bouzeh) with Sheikh Hamou Khoja (Hamouyeh Khoja). He meant Hamou Khoja when he said that he lives in the village of Tarmak, and that his house is made of stone and cement. In the first case, he meant Sheikh Noah himself. There is also a mistake in the name of the village, which is (Yarali) and not (Yar Allah).
The Origin of the Two Sheikhs
The name of the Sheikhan clan was mentioned briefly in the book (A Summary of the History of the Kurds and Kurdistan). The name of the Sheikhan clan was also mentioned in the book “Tribes of the Levant.” The author of this latter book, Wasfi Zakaria, referred to the origin of the Sheikhan clan in a way that proves his impartiality as a researcher. He stated that the leaders of the Sheikhan clan claim that the Sheikhan clan is of Arab origin and traces its ancestry back to the family of the Prophet Muhammad!
Of course, the author classified the Sheikhan among the Barazi clans.
In fact, there are two narratives circulating about the origin of the Sheikhan clan, and unfortunately, these narratives lack scientific historical evidence.
.he first narrative traces the Sheikhan clan’s origins back to the Arabs, specifically to the Quraysh tribe and the family of the Prophet Muhammad. This narrative is based on flimsy evidence! The most important of these pieces of evidence is the mention of the Sheikhan name in the Diwan of the Ashraf Syndicate, which was adopted by the Ottoman sultans to achieve political objectives related to how to administer a state spanning three continents. This matter does not go beyond the administration of the Syndicate. The Ashrafs – On the Ottomans’ Game of Assigning Princely, Bey, and Agha Titles!
The second narrative traces the origin of the Sheikhs to the Sinjar region and the Yazidi Kurds. This narrative is very recent and almost a reaction to the first narrative, as it, too, is not based on any scholarly facts, even if they are passed down from the elderly, as is the case with the first narrative.
To prove these two narratives, their proponents resorted to the idea that the Sheikhs tribe arrived in the region several centuries ago. The proponents of the first narrative claim that the migration route was from the Hijaz, to Iraq, then Qamishli, then the Saruj Plain, where they settled. The proponents of the second narrative claim that the tribe migrated from Sinjar.
R towards the Saruj plain.
In fact, given the lack of precise information, it is necessary to return to the possible reasons behind the emergence of the two narratives, especially the first – the Arab origin – due to its strong entrenchment in popular consciousness.
In my opinion, the real reason behind this narrative is nothing more than closeness to power! Especially when that power is both religious and secular. This characteristic – closeness to power – was a characteristic of Kurdish society at the time, and was not only present among the two sheikhs. Many Kurdish tribes traced their lineage back to the family of the Prophet Muhammad, and some even traced their lineage back to Arabs outside the Quraysh tribe! For example, Basrawi Agha, the leader of the Kitkan tribe at the time, stated that his tribe’s origins go back to the Arab Kinda tribe! Likewise, the leaders of the Kurdish “Bijan” tribe traced their tribe’s origins back to the Arab “Damlakh” tribe!
Undoubtedly, the Ottoman Empire granted privileges to the “ashrafs,” just as it granted titles, along with the benefits they entailed. However, the benefits of the aashraf title differed from those of other titles, as the aashraf title benefited all members of the clan. Unlike other titles, which granted privileges to a single individual, such as emir, bey, or agha, only the bearer and his family benefited from that title.
Of course, these titles and privileges were granted on completely unfair grounds. They did not take into account knowledge and learning, nor were they granted to a sane or just person. Rather, they were granted based on physical and mental abilities, which qualified them to control their clan members. Even if that person was wicked, immoral, or unjust, the sole criterion was the ability to discipline their clan when necessary.
Perhaps this is what drove many enlightened people to antagonize the beys and aghas, accusing them of working for the enemies of the people and foreign powers, and of violating people’s property and honor. On the other hand, the reasons that helped consolidate belonging to the Arab Quraysh tribe are religious sentiments, which find their strong and intense effect among ordinary people. How could anyone reject the idea of belonging to the family of a prophet who will intercede for all Muslims on the Day of Judgment, especially if that idea has been passed down from generation to generation?
As for the reasons related to the second narrative (the Yazidi origin of the Sheikhan clan), from my perspective, they are due to the nationalist fervor of some young people, and a reaction to the first narrative. The evidence presented for this story is the name (Sheikhan or Shegi), meaning that this name is the same as (Sheikha), the social class among the Yazidi Kurds, as members of this religion are divided into classes (Pira, Sheikha, Faqira, etc.). As an anecdote, the proponents of this story rely on the first story regarding the issue of the “ancestors’ path,” which is that they came from Sinjar and the first ancestor (Sheikh Salim) died in the Khabur region, where his grave is located.
If this incident is true, then the nature of the tribe (semi-nomadic) requires that the deceased be buried in the place where the deceased died, and that the body not be transported to the original homeland, because nomadic or semi-nomadic tribes would travel for days and nights in search of pastures. The Sheikhan tribe belongs to the semi-nomadic tribes. In fact, through comparisons and rational arguments between the narratives, I will present my point of view, based on the various narratives I have heard about kinship ties between clan branches and the like. Before that, I would like to briefly, and quickly, delve into the concept of the “clan” in tribal societies in general, and Kurdish society in particular.
I believe this concept oscillates between two concepts:
The first is the “clan’s” tribal concept, which is kinship ties, common lineage, and belonging to a single ancestor.
The second is the “clan’s protective concept,” which is more realistic, as it includes the bonds of common interests between clan members and their backbone, “protection.” This has led to the melting of individuals who are not tribally affiliated with the clan into the clan’s melting pot. There is an Arabic proverb that says: “The one who is close is the one who is close, not the one who is related.” This proverb clearly indicates that the tribal bond is a weak one unless it is coupled with love, friendship, and genuine shared interests.
However, in reality, the first concept has superseded the second, formally, to the point that we find that all clans appear to belong to a single ancestor! I chose the second concept, “protective,” to understand the origins of this clan—as a broader concept—for two reasons:
– First, the established—and agreed-upon—tribal bond exists only between several clans of the Sheikhan clan, which is divided into four branches (Sefki, Wasli, Donki, and Shihadri).
– Second, and very valid, reason: This reason is linked to the development of society and its transition to a path of eliminating tribal fanaticism, which has been and continues to be a stumbling block to this desired development. This reason is embodied in prioritizing the interests of individuals residing in a given region—in coexistence based on love and brotherhood—that is, prioritizing this interest over the idea of ”narrow tribal fanaticism,” which often leads to absurd conflicts, such as the one that occurred between cousins (the Al-Sarkhush and Al-Sheikh Ali families), which led to the deaths of more than six people and a senseless feud that lasted nearly sixty years! This ended with a reconciliation brokered by good people.
After this brief presentation, I can establish the origins of this clan, far from fantasies, myths, and emotions, and in line with logic and reality. The Sheikhan clan is a Kurdish clan among the “semi-nomadic” clans that relied primarily on livestock breeding, then agriculture, then moved to full settlement in their villages, and later relied primarily on agriculture, but they remained committed to livestock breeding. The Sheikhan clan is one of the Barazi clans, as they continued to move – according to the seasons – between the Saruj plain (Dishta Saruj) and the southern plateau known by its name (Qaraji Sheikhan). The fact that the Sheikhan clan did not belong to the “Barazi alliance” does not spoil the relationship, because the term “Barazi” is linked to a geographical area, not derived from the name of a tribe or a person. Therefore, the Sheikhan inhabit this region.