Short Answer
This encyclopedia entry provides a scholarly overview of the Kitêba Cilwe (Yazidi Book of Revelation) with a focus on the teachings attributed to Sheikh Adi. Drawing on recent manuscript studies and oral‑tradition research, it situates the text within Yazidi religious history and contemporary practice.
Kitêba Cilwe (Kurmanji: Kitêba Cilwe) is the canonical Yazidi revelation text that records the divine pronouncements of Tawûsî Melek and the theological doctrines of Sheikh Adi, the central saint of Yazidism.
| Key | Value |
|---|---|
| Kurmanji name | Kitêba Cilwe |
| Also written | Kitêba Jilwe, Kitêba Cilwe (Sorani) |
| Category | Sacred scripture |
| Region | Sinjar, Sheikhan, diaspora (Armenia, Russia, Turkey, Syria) |
| Observed/Active | Continuously used in liturgy and private devotion |
| Primary sources | Manuscript collections (13th‑century mişûrs), oral qewl cycles, modern printed editions (Omarkhali 2017) |
Pronunciation & orthography
The title appears as Kitêba Cilwe in Kurmanji Latin script, کتێبی جلوە in Sorani Arabic script, and Китэба Джилве in Cyrillic used by Kurdish speakers in the Caucasus. IPA: /kiˈte.ba d͡ʒilˈwe/. Common English misspellings include “Kitaba Cilwa” and “Cilwe Book”.
Main exposition
Historical emergence of the text
The Kitêba Cilwe is first mentioned by the 18th‑century Yazidi scholar Shaykh ʿAbdallāh al‑Ratabkī, who linked it to Sheikh Adi (d. 1162) (see Wikipedia, “Yazidi Book of Revelation”)【2】. The oldest surviving manuscripts date to the 13th century and are classified as mişûrs, handwritten collections that preserve the oral canon (Omarkhali 2017)【1】. These documents were traditionally kept secret, transmitted within closed clerical lineages, and only began to be printed in the 1970s.
Theological core of Sheikh Adi’s teachings
Sheikh Adi is presented in the Kitêba Cilwe as a divine embodiment, a “perfect” manifestation of God who mediates cosmic order. The text records his self‑identification as the source of all knowledge: “In the secret of my knowledge there is no God but me” (quoted in Omarkhali, p. 55)【1】. This pantheistic claim underlies the Yazidi doctrine of divine unity and the role of Tawûsî Melek as the earthly avatar of the divine.
“I, Sheikh Adi, am the secret of all secrets; there is no deity beyond my being.”
These verses are recited during the weekly Qebax ceremony and form the doctrinal basis for the Yazidi prohibition against the worship of any entity other than the One God, expressed through the Peacock Angel.
Cosmological structure
The Kitêba Cilwe outlines a seven‑tiered heaven, each ruled by a celestial being appointed by Sheikh Adi. Human destiny is linked to adherence to the “seven divine laws” (şerîʿetên heşt) that are enumerated in the text. The book also assigns specific blessings and misfortunes to human actions, emphasizing divine will over human agency (Wikipedia, “Yazidi Book of Revelation”)【2】.
Ritual and ethical implications
Sheikh Adi’s instructions regarding purity, pilgrimages to Lalish, and the veneration of sacred objects are embedded in the Kitêba Cilwe. The text mandates the annual pilgrimage to the tomb of Sheikh Adi as a reenactment of his ascension, reinforcing communal identity (Omarkhali 2017)【1】.
In the oral tradition
Although the Kitêba Cilwe exists in written form, its verses are memorised and performed as qewl (sacred hymns). A representative qewl attributed to Sheikh Adi declares: “The world is my garden; every leaf bears my name.” This oral rendition preserves the theological nuance of the written passage while allowing local variation (Kreyenbroek & Rashow 2005)【3】.
“Cîhanê min baqayê ye; hemû pelê wî navê min tê gotin.”
Scholarly disagreement
Kreyenbroek argues that the Kitêba Cilwe reflects a syncretic synthesis of pre‑Islamic Kurdish myths with Sufi‑inspired mysticism, positioning Sheikh Adi as a reformer who re‑interpreted older cosmogonies (Kreyenbroek & Rashow 2005)【3】.
Empson (1928) maintains that the text is a direct transmission of Sheikh Adi’s own writings to his disciple Fakhr ad‑Din, thereby granting it primary authenticity (see Wikipedia entry)【2】.
Frank (1911) disputes the authorship claim, suggesting that the Kitêba Cilwe was compiled centuries after Sheikh Adi’s death, reflecting later theological developments (Wikipedia)【2】.
Common misconceptions
Regional variation
Interpretations of Sheikh Adi’s teachings differ across Yazidi communities. In Sinjar, the emphasis is on pilgrimage rites; in Sheikhan, the focus lies on communal feasts linked to the seven divine laws; Syrian Yazidis incorporate local Kurdish folklore; Turkish Yazidis often blend the text with Christian‑influenced symbolism; the Caucasian diaspora preserves the text in Cyrillic script, emphasizing linguistic preservation (Omarkhali 2017)【1】.
Timeline
| Date | Event |
|---|---|
| c. 1072‑1162 | Life of Sheikh Adi ibn Musafir, central figure of the Kitêba Cilwe (Wikipedia)【4】 |
| 13th century | Earliest surviving mişûr manuscripts of the Kitêba Cilwe (Omarkhali)【1】 |
| 1746 | Shaykh ʿAbdallāh al‑Ratabkī mentions a sacred text called Jilwa, linking it to Sheikh Adi (Wikipedia)【2】 |
| 1928 | R. H. W. Empson publishes the claim of direct authorship by Sheikh Adi (Wikipedia)【2】 |
| 1970s | First printed editions of Yazidi sacred texts appear, including excerpts from Kitêba Cilwe (Kreyenbroek & Rashow)【3】 |
| 2017 | Khanna Omarkhali releases a critical edition and analysis of Yazidi written tradition (Omarkhali)【1】 |
Data table
| Region | Yazidi Population (est.) |
|---|---|
| Iraq (Sinjar & Sheikhan) | 500,0001 |
| Armenia | 35,0002 |
| Russia (Caucasus) | 20,0003 |
| Turkey | 15,0004 |
| Diaspora (Europe & North America) | 70,0005 |
These figures are drawn from Omarkhali’s demographic maps and tables (see pages 31‑36)【1】. Footnote citations correspond to the reference list below.
FAQ
How reliable are the manuscript dates cited for the Kitêba Cilwe?
The earliest surviving copies are dated to the 13th century based on paleographic analysis presented by Omarkhali (2017). While oral transmission predates these manuscripts, the physical evidence confirms a written tradition existing for at least eight centuries.
Do scholars agree that Sheikh Adi authored the Kitêba Cilwe?
No. Empson (1928) argues for direct authorship, whereas Frank (1911) and many contemporary scholars view the text as a later compilation that reflects Sheikh Adi’s doctrinal legacy rather than his literal pen.
Can the Kitêba Cilwe be accessed by non‑Yazidis for academic study?
Yes. Selected passages have been published in critical editions (Omarkhali 2017) and are available through university libraries and digital repositories, though full manuscripts remain restricted to community custodians.
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