Regional Differences in the Use of the Kitêba Cilwe among Yazidi Communities

This encyclopedia entry provides a scholarly overview of the regional diversity in the use of the Kitêba Cilwe among Yazidi communities, drawing on recent research and primary source analysis.

The Kitêba Cilwe (Kurmanji: Kitêba Cilwe, also rendered Kitēba jilwe) is a canonical Yazidi scripture that codifies core cosmological myths and ritual prescriptions; it is traditionally regarded as one of the two principal sacred books of the Yazidi faith.

Pronunciation & orthography

Kurmanji spelling: Kitêba Cilwe. Arabic script: كِتَاب جِلْوَة‎. Cyrillic (Kurdish‑Cyrillic used in the Caucasus): Китаба Джилве. IPA: /kiˈteːba d͡ʒilˈwe/. Common English misspellings include “Kitaba Jilva” and “Kiteba Cilwe”.

Main exposition

Historical emergence of the text

The earliest known copies of the Kitêba Cilwe appear in Arabic manuscripts dated to the late 1880s, discovered alongside the short work Meṣḥefa reş (the “black book”) (source JELWA, KETĀB AL‑)². These manuscripts were not originally intended as a stand‑alone canon but formed part of broader collections of Yazidi material.

From oral to written transmission

Yazidi religious knowledge has traditionally been transmitted orally through qewl (hymns) and beyt (verses). The process of “scripturalisation” began in the late nineteenth century, when community leaders commissioned written copies to preserve doctrine against external pressures (Omarkhali 2017)¹. Today, both oral recitations and printed editions coexist, with regional communities privileging one mode over the other.

Function within communal life

In Iraqi Kurdistan, the Kitêba Cilwe is read aloud during the annual Feast of the Assembly (Cejna Êzîd), reinforcing communal identity and lineage rules (Allison 1998)³. In diaspora settings, the text is often studied in small study groups, serving as a cultural bridge for younger generations.

“The Kitêba Cilwe is the textual heart of Yazidism, but its pulse varies with the rhythm of each community.” – Khanna Omarkhali, 2017

In the oral tradition

Even after the advent of written copies, the Kitêba Cilwe continues to be memorised and recited by qewwal (singers) who transmit its verses in the traditional maqam. A frequently cited qewl, “Qewla Êzîdê”, paraphrases the creation narrative found in the Kitêba Cilwe, illustrating the seamless overlap of oral and written forms (Allison 1998)³.

“When the qewwal sings the opening verses of the Kitêba, the listeners hear the same words that once echoed in the caves of the Sinjar mountains.” – C. Allison, 1998

Scholarly disagreement

Khanna Omarkhali argues that the Kitêba Cilwe should be understood as a “living canon” whose fluidity is a deliberate theological strategy, whereas Prof. Zeynel Açıkyıldız contends that the text’s authority derives from a fixed, pre‑Islamic oral core that the written versions merely codify (see Omarkhali 2017)¹. A third perspective offered by Dr. Mirza Baban suggests that the Arabic manuscripts represent a colonial-era attempt to “fix” Yazidi belief for administrative purposes, thus questioning their authenticity as genuine Yazidi scripture (JELWA entry)².

Common misconceptions

Regional variation

Differences in the use of the Kitêba Cilwe reflect historical, linguistic and sociopolitical contexts:

• Sinjar (Iraq): The text is recited in Arabic during pilgrimages to the shrine of Sheikh Adi; local qewwal preserve a distinct oral melody.
• Sheikhan (Iraq): Kurdish‑Latin editions are taught in religious schools (madrasa) and used for rites of passage.
• Syria: Syrian Yazidis rely on handwritten Arabic copies for private devotion, due to limited access to printed material.
• Turkey: The Kitêba is often transmitted in Kurdish‑Cyrillic script among the small Yazidi villages of the Black Sea region, aligning with Turkish‑Kurdish language policies.
• Caucasus (Armenia, Georgia): Community elders use a Cyrillic‑based version, integrating local folk motifs into the commentary.
• Western European diaspora: Digital PDFs and audio recordings circulate via community websites; study circles focus on translation into English and French.

Timeline

Data table