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⚫ {{Short description|Kurdish nobleman, aristocrat and poet.}}
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⚫ {{Short description|Kurdish nobleman, aristocrat and poet.}}
⚫ {{Draft topics|biography|west-asia}}
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{{refimprove|date=November 2024}} {{refimprove|date=November 2024}}
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⚫ '''] Faqe Qadir Hamawand''' was a Kurdish ], aristocrat and famous poet. His early studies were conducted in the mosque, which served as the primary educational institution in the Kurdish region at the time. It appears that Faqih Qadir did not complete the full course of studies in the mosque, potentially reaching the stage of Mustadi or Sukhtai and subsequently abandoning his studies. This may have been the reason he retained the title of "Faqih" and used it as a sobriquet in poetry. Additionally, he was referred to as a "Dervish" due to the depth of his affection, which prompted her to view him as such. He held the esteemed role of chief within the Hamwand tribe and was appointed as mayor of the Chamchamal and Bazian districts during the reign of Sultan Abdulaziz of the Ottoman Empire.<ref>Kurdipedia, Faqe Qadri Hamawand</ref>
THIS ARTICLE IS IN PROGRESS FOR REFERENCES

'''] Faqe Qadir Hamawand''' was a Kurdish ], ] and famous ]. He inherited the royal and noble title of Mirza after his father, Mirza Qadir Faqe Rasoul Hamawand, the son of the legendary nobleman ] died. In consideration of the hypothesis that Jwamer Agha's paternal grandfather was Prince Mohammed Chalavi Hamawand, who was the father of Ahmad and thus potentially the father of Jwamer Agha, it is concluded that Jwamer Agha's father was Ali Agha, the son of Yadgar Begzada. This finding suggests that Prince Mohammed Chalavi Hamawand might have been Jwamer's great-grandfather, which would indicate that Faqe could have been a potential heir to the Chalavi princely line. The Chalabi Begzada lineage of the Hamawand tribe was a limited and aristocratic clan. <ref>33. Mirza Muhammad and the Three Princesses, Chapter of: Neo-Aramaic and Kurdish Folklore from Northern Iraq: A Comparative Anthology with a Sample of Glossed Texts, Volume 2(pp. 493–504), Additional Resources from: 1.. Manuscript History of Hamwand (Haydar Aziz Khasraw Agha) 2.. Mohammad Saeed Jaf Aware 3.. Eilat-Kermashan, Mohammad Ali Sultani 4. Hossam Malik, Sartib Mohammad Amin Hamwandi</ref>

⚫ His early studies were conducted in the mosque, which served as the primary educational institution in the Kurdish region at the time. It appears that Faqih Qadir did not complete the full course of studies in the mosque, potentially reaching the stage of Mustadi or Sukhtai and subsequently abandoning his studies. This may have been the reason he retained the title of "Faqih" (unfortunate person) and used it as a sobriquet in ]. Additionally, he was referred to as a "]" due to the depth of his affection, which prompted her to view him as such. He held the esteemed role of chief within the Hamwand tribe and was appointed as mayor of the Chamchamal and Bazian districts during the reign of ] <ref> Hamwand during the Ottoman Empire, Brigadier Hama Amin. 1st edition 2008 pp. 73-74.
</ref>


== His Education == == His Education ==


Faqe Qadir Hamawand, whose name was Qadir or Abdul Qadir, was the son of Rasoul, son of ], and a member of the Chalabi clan of the ] tribe. He was born in 1830 in ]. It has been suggested that he was born in the village of Qudrata. Faqe Qadir Hamawand, whose name was Qadir or Abdul Qadir, was the son of Rasoul, son of ], and a member of the Chalabi clan of the ] tribe. He was born in 1830 in ]. It has been suggested that he was born in the village of Qudrata.
His initial education was undertaken at the mosque, which at the time was the primary centre for literacy and education in Kurdistan. It seems that Faqe Qadir did not complete his studies at the mosque. It is possible that he reached the stage of Musta'idi or Sukhtai and subsequently discontinued his studies. Additionally, he occasionally employed the term "]" as a designation, in tribute to Kaka Ahmadi Sheikh, due to his profound admiration for this individual and his self-identification as a disciple and ascetic on the Qadiri path. Faqe Qadir held a prominent role within the Hamwand clan and was appointed as governor of ] and Bazian during the tenure of ] (1830-1876).<ref>Kurdipedia, Faqe Qadri Hamawand, Translated from Kurdish for Kurdipedia by Rozh Hazhar</ref> His initial education was undertaken at the mosque, which at the time was the primary centre for literacy and education in Kurdistan. It seems that Faqe Qadir did not complete his studies at the mosque. It is possible that he reached the stage of Musta'idi or Sukhtai and subsequently discontinued his studies. Additionally, he occasionally employed the term "]" as a designation, in tribute to Kaka Ahmadi Sheikh, due to his profound admiration for this individual and his self-identification as a disciple and ascetic on the Qadiri path. Faqe Qadir held a prominent role within the Hamwand clan and was appointed as governor of ] and Bazian during the tenure of ] (1830-1876).<ref>
A Moveable Empire Ottoman Nomads, Migrants, and Refugees
</ref>


=== His Tribal Life === === His Tribal Life ===
Line 29: Line 39:
Ottoman Nomads, Migrants, and Refugees</ref> The Hamwand tribe has been engaged in a protracted internal conflict with the Ottoman authorities. Furthermore, the region has been afflicted by a constant and devastating conflict between the local nobles, which the Ottoman authorities have exploited to sow discord among the Kurds.<ref>The Kurdish Tribes in the Ottoman-Iranian RELATIONS</ref> Ottoman Nomads, Migrants, and Refugees</ref> The Hamwand tribe has been engaged in a protracted internal conflict with the Ottoman authorities. Furthermore, the region has been afflicted by a constant and devastating conflict between the local nobles, which the Ottoman authorities have exploited to sow discord among the Kurds.<ref>The Kurdish Tribes in the Ottoman-Iranian RELATIONS</ref>
This has resulted in the fate of the tribal chiefs becoming inextricably linked with that of the people. Consequently, Faqi Qadir was subjected to torture and imprisonment. From 1885 to 1887, he was incarcerated in prisons in ], ], and ]. Faqi Qadir's period of captivity and subsequent detention were not consecutive. On occasion, he was released and subsequently re-arrested. This has resulted in the fate of the tribal chiefs becoming inextricably linked with that of the people. Consequently, Faqi Qadir was subjected to torture and imprisonment. From 1885 to 1887, he was incarcerated in prisons in ], ], and ]. Faqi Qadir's period of captivity and subsequent detention were not consecutive. On occasion, he was released and subsequently re-arrested.
During this period, he evaded capture in some regions of Iranian Kurdistan, which were not under Ottoman control, and took refuge in ] and Zahaw. This indicates that he was incarcerated for a period of approximately six or seven years, with the majority of this time spent in Kirkuk prison. In 1887, Faqi Qadir and a number of ] from the Hamwand tribe and other tribal individuals were expelled by the Ottoman Empire and exiled to ] in ]. It is believed that he died in 1890 in this location.<ref>Kurdipedia, Faqe Qadri Hamawand</ref> During this period, he evaded capture in some regions of Iranian Kurdistan, which were not under Ottoman control, and took refuge in ] and Zahaw. This indicates that he was incarcerated for a period of approximately six or seven years, with the majority of this time spent in Kirkuk prison. In 1887, Faqi Qadir and a number of ] from the Hamwand tribe and other tribal individuals were expelled by the Ottoman Empire and exiled to ] in ]. It is believed that he died in 1890 in this location. <ref> Al-Hamaund between Al-Wagan and Al-Mahjar, A'dad Rashid Mullah. 2010
</ref>

=== Ottoman Rule === === Ottoman Rule ===


Line 43: Line 53:
</ref> It transpired that he was incarcerated for a period of approximately six or seven years.<ref> </ref> It transpired that he was incarcerated for a period of approximately six or seven years.<ref>
Latif, Fatif Faraj, (2015), mekhakbandi nwsin, chapkhanai karo, slemani. 13-Marf, Khaznadar, (2005), mejui adabi kurdi, chapkhanai wazarati parwarda, hawler. 14-Mhamad, Ahmad Saeed, (2008), chand lekollinawayaki adabi, chapkhanai roman, slemani. 15-Nwshirwan, Mustafa Amin, (2015), badam regawa gullchnin, ktebi yakam, bargi dwam, chapkhanai aldar al-Arabiya lil ilum-alnashroon-berut, lobnan. 16-Pakhshan, Sabir, (2015), tawara sarakiyakani shiery zindan, govari zankoi slemani, 47 (B). Latif, Fatif Faraj, (2015), mekhakbandi nwsin, chapkhanai karo, slemani. 13-Marf, Khaznadar, (2005), mejui adabi kurdi, chapkhanai wazarati parwarda, hawler. 14-Mhamad, Ahmad Saeed, (2008), chand lekollinawayaki adabi, chapkhanai roman, slemani. 15-Nwshirwan, Mustafa Amin, (2015), badam regawa gullchnin, ktebi yakam, bargi dwam, chapkhanai aldar al-Arabiya lil ilum-alnashroon-berut, lobnan. 16-Pakhshan, Sabir, (2015), tawara sarakiyakani shiery zindan, govari zankoi slemani, 47 (B).
</ref> The majority of this period was spent incarcerated.<ref>Kurdipedia, Faqe Qadri Hamawand</ref> </ref> The majority of this period was spent incarcerated.<ref> Strategic behavior of the Hamwand tribe in taking advantage of the opportunities of the Ottoman-Iranian border conflict, written by Barbara Henig, translated by Haider Hamwand. First Edition 2016 Page 25.
</ref>


=== His Studies === === The Stages of His Studies ===


While "Faqih Qadir" did not complete the prescribed stages of his studies<ref>Sartip, Mhamad Amin, (2008), hamawand la sardami dawlati othmanida, chapkhanai Kurdistan, slemani. While "Faqih Qadir" did not complete the prescribed stages of his studies<ref>Sartip, Mhamad Amin, (2008), hamawand la sardami dawlati othmanida, chapkhanai Kurdistan, slemani.
</ref>, the other individual was self-taught. Through his own initiative and intellectual capacity, he was able to gain a comprehensive understanding of his immediate environment and the wider world. He demonstrated a keen grasp of historical and cultural knowledge, including the history of nations and the evolution of human civilization. The term "Qi" is represented in a straightforward manner, written in a dialect of songs and also in the dialect of North Kurmanji. In terms of weight, the optimal position is one that is neither too heavy nor too light. In this instance, the poem is a poetic work created by a collective of poets who share the same name. The term "Arabic" is a frequent occurrence in the poet's oeuvre, given that the majority of his subjects pertain to religious poetry. This is the initial section of the poem, which can be found in the Bible. The texts are presented in a variety of forms, including monographs, short folk tales, religious parables and exhortations. The majority of these texts were written by the author in the prisons of Kirkuk, Mosul and Baghdad. Mohammad Rahimi Samaqlui then wrote for him, while the teacher Mullah Abdul Karim Al-Mudaris conducted the research and prepared the book.<ref>2/ Rauf Tofiq Hamwandi, Hamwand in the difficult struggle of history, Sara Printing House, first edition, Sulaimani, </ref>, the other individual was self-taught. Through his own initiative and intellectual capacity, he was able to gain a comprehensive understanding of his immediate environment and the wider world. He demonstrated a keen grasp of historical and cultural knowledge, including the history of nations and the evolution of human civilization. The term "Qi" is represented in a straightforward manner, written in a dialect of songs and also in the dialect of North Kurmanji. In terms of weight, the optimal position is one that is neither too heavy nor too light. In this instance, the poem is a poetic work created by a collective of poets who share the same name. The term "Arabic" is a frequent occurrence in the poet's oeuvre, given that the majority of his subjects pertain to religious poetry. This is the initial section of the poem, which can be found in the Bible. The texts are presented in a variety of forms, including monographs, short folk tales, religious parables and exhortations. The majority of these texts were written by the author in the prisons of Kirkuk, Mosul and Baghdad. Mohammad Rahimi Samaqlui then wrote for him, while the teacher Mullah Abdul Karim Al-Mudaris conducted the research and prepared the book.<ref>2/ Rauf Tofiq Hamwandi, Hamwand in the difficult struggle of history, Sara Printing House, first edition, Sulaimani.
</ref> </ref>
<ref>The Book of Notable Kurds of Sulaymaniyah</ref>
<ref>1Collection of poems of Faqe Qaderi Hamwand, collected by Mullah Abdulkarim Muderis and Fatih Abdulkarim. First edition 1980, page 43. </ref>
<ref>Hamwand during the Ottoman Empire, Brigadier Hama Amin. 1st edition 2008 pp. 73-74.</ref>
<ref> Al-Hamaund between Al-Wagan and Al-Mahjar, A'dad Rashid Mullah. 2010 </ref>
<ref>70. Hamwand tribe and Kurdish liberation movement, Karim Agha Hamwand. 1st edition 2010 pp. 251, 266.</ref>
<ref>Strategic behavior of the Hamwand tribe in taking advantage of the opportunities of the Ottoman-Iranian border conflict, written by Barbara Henig, translated by Haider Hamwand. First Edition 2016 Page 25.</ref>
<ref>Faqe Qadi Hamwand in Ottoman and Qachari Documents, compiled by Hemn Omar Khoshnaw. First Edition 2021 Pages 18, 73. </ref>
<ref>Chamchamal Uprising, Omid Khatab Wahab. First edition 2021 page 23.</ref>
<ref> Chamchamal newspaper collection 1946, collected by Goran Salam. 1st Edition 2021 Page</ref>
<ref>کوردیپێدیا دڵنیا نییە کە دروست سەرچاوەی ئەم بابەتە لە کوێوەیە! یارمەتیمان بدە بۆ دۆزینەوەی سەرچاوەکەی |کوردیی ناوەڕاست</ref>



== References == == References ==

Latest revision as of 01:49, 2 January 2025

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THIS ARTICLE IS IN PROGRESS FOR REFERENCES

Mirza Faqe Qadir Hamawand was a Kurdish royal, aristocrat and famous poet. He inherited the royal and noble title of Mirza after his father, Mirza Qadir Faqe Rasoul Hamawand, the son of the legendary nobleman Jwamer Agha died. In consideration of the hypothesis that Jwamer Agha's paternal grandfather was Prince Mohammed Chalavi Hamawand, who was the father of Ahmad and thus potentially the father of Jwamer Agha, it is concluded that Jwamer Agha's father was Ali Agha, the son of Yadgar Begzada. This finding suggests that Prince Mohammed Chalavi Hamawand might have been Jwamer's great-grandfather, which would indicate that Faqe could have been a potential heir to the Chalavi princely line. The Chalabi Begzada lineage of the Hamawand tribe was a limited and aristocratic clan.

His early studies were conducted in the mosque, which served as the primary educational institution in the Kurdish region at the time. It appears that Faqih Qadir did not complete the full course of studies in the mosque, potentially reaching the stage of Mustadi or Sukhtai and subsequently abandoning his studies. This may have been the reason he retained the title of "Faqih" (unfortunate person) and used it as a sobriquet in poetry. Additionally, he was referred to as a "Dervish" due to the depth of his affection, which prompted her to view him as such. He held the esteemed role of chief within the Hamwand tribe and was appointed as mayor of the Chamchamal and Bazian districts during the reign of Sultan Abdulaziz of the Ottoman Empire.

His Education

Faqe Qadir Hamawand, whose name was Qadir or Abdul Qadir, was the son of Rasoul, son of Jwamer, and a member of the Chalabi clan of the Hamwand tribe. He was born in 1830 in Bazian. It has been suggested that he was born in the village of Qudrata. His initial education was undertaken at the mosque, which at the time was the primary centre for literacy and education in Kurdistan. It seems that Faqe Qadir did not complete his studies at the mosque. It is possible that he reached the stage of Musta'idi or Sukhtai and subsequently discontinued his studies. Additionally, he occasionally employed the term "darwish" as a designation, in tribute to Kaka Ahmadi Sheikh, due to his profound admiration for this individual and his self-identification as a disciple and ascetic on the Qadiri path. Faqe Qadir held a prominent role within the Hamwand clan and was appointed as governor of Chamchamal and Bazian during the tenure of Sultan Abdul Aziz (1830-1876).

His Tribal Life

The life of Faqi Qadir, a tribal chief, reflected the life of his tribe during the rule of the Ottoman state, which was characterised by totalitarianism and autocracy. The geographical location of this tribe was of great strategic importance to the Ottoman state, particularly in military terms. In terms of the significance of this area, the eminent scholar Tofiq Wahbi states that Bazian Port represents the primary gateway from Garmian and Hamrin Mountain to the central regions of South Kurdistan. The Ottoman administration failed to provide any services to the Chamchamal region, instead oppressing its inhabitants. The Hamwand tribe demonstrated courageous resistance to the oppression perpetrated by the state. The Hamwand tribe has been engaged in a protracted internal conflict with the Ottoman authorities. Furthermore, the region has been afflicted by a constant and devastating conflict between the local nobles, which the Ottoman authorities have exploited to sow discord among the Kurds. This has resulted in the fate of the tribal chiefs becoming inextricably linked with that of the people. Consequently, Faqi Qadir was subjected to torture and imprisonment. From 1885 to 1887, he was incarcerated in prisons in Kirkuk, Mosul, and Baghdad. Faqi Qadir's period of captivity and subsequent detention were not consecutive. On occasion, he was released and subsequently re-arrested. During this period, he evaded capture in some regions of Iranian Kurdistan, which were not under Ottoman control, and took refuge in Mahidasht and Zahaw. This indicates that he was incarcerated for a period of approximately six or seven years, with the majority of this time spent in Kirkuk prison. In 1887, Faqi Qadir and a number of princes from the Hamwand tribe and other tribal individuals were expelled by the Ottoman Empire and exiled to Benghazi in Libya. It is believed that he died in 1890 in this location.

Ottoman Rule

The life of Faqi Qadir as a tribal leader reflected the tribal life of the region during the days of Ottoman autocratic totalitarian rule. The geographical position of this tribe was of great importance to the strategy of the Ottoman state, particularly in military matters. Indeed, the entire region was under the control of the Hawmund tribe. In his analysis of the significance of this region, the eminent scholar Tawfiq Wahbi observed that the Bazian Canyon serves as the primary gateway from Garmian and Hamrin Mountain to the central areas of southern Kurdistan. He noted that the Ottoman presence in the region was limited, and that the inhabitants continued to assert their rights through ongoing conflict. They demonstrated courage and resilience, resisting the temptation to yield. The Hamwand tribe was engaged in an enduring conflict with the Ottoman authority, in addition to participating in the destructive and futile wars between the feudal factions of the region.

Authorities

The Ottoman authority exploited these conflicts to sow discord among the Kurds. This is the reason why the leaders of the tribe are unified with the people of the tribe and have a common objective. From 1885 to 1887, he was incarcerated in the prisons of Kirkuk, Mosul and Baghdad. The duration of Faqih Qadir's incarceration and detention was not consistent. He was occasionally released and subsequently re-arrested. On one occasion, a group of prisoners overpowered the guards and released Faqih. During this period, he vanished from the historical record in various locations within eastern Kurdistan, situated remote from the Ottoman Empire. He sought refuge in the wilderness. It transpired that he was incarcerated for a period of approximately six or seven years. The majority of this period was spent incarcerated.

The Stages of His Studies

While "Faqih Qadir" did not complete the prescribed stages of his studies, the other individual was self-taught. Through his own initiative and intellectual capacity, he was able to gain a comprehensive understanding of his immediate environment and the wider world. He demonstrated a keen grasp of historical and cultural knowledge, including the history of nations and the evolution of human civilization. The term "Qi" is represented in a straightforward manner, written in a dialect of songs and also in the dialect of North Kurmanji. In terms of weight, the optimal position is one that is neither too heavy nor too light. In this instance, the poem is a poetic work created by a collective of poets who share the same name. The term "Arabic" is a frequent occurrence in the poet's oeuvre, given that the majority of his subjects pertain to religious poetry. This is the initial section of the poem, which can be found in the Bible. The texts are presented in a variety of forms, including monographs, short folk tales, religious parables and exhortations. The majority of these texts were written by the author in the prisons of Kirkuk, Mosul and Baghdad. Mohammad Rahimi Samaqlui then wrote for him, while the teacher Mullah Abdul Karim Al-Mudaris conducted the research and prepared the book.


References

  1. 33. Mirza Muhammad and the Three Princesses, Chapter of: Neo-Aramaic and Kurdish Folklore from Northern Iraq: A Comparative Anthology with a Sample of Glossed Texts, Volume 2(pp. 493–504), Additional Resources from: 1.. Manuscript History of Hamwand (Haydar Aziz Khasraw Agha) 2.. Mohammad Saeed Jaf Aware 3.. Eilat-Kermashan, Mohammad Ali Sultani 4. Hossam Malik, Sartib Mohammad Amin Hamwandi
  2. Hamwand during the Ottoman Empire, Brigadier Hama Amin. 1st edition 2008 pp. 73-74.
  3. A Moveable Empire Ottoman Nomads, Migrants, and Refugees
  4. Faqe Qaderi Hamvand in Qajar-documents-فەقێ قادری هەمەوەند لە بەڵگەنامەكانی قاجاریدا
  5. A Moveable Empire Ottoman Nomads, Migrants, and Refugees
  6. The Kurdish Tribes in the Ottoman-Iranian RELATIONS
  7. Al-Hamaund between Al-Wagan and Al-Mahjar, A'dad Rashid Mullah. 2010
  8. Komele Şîrî Feqê Qadirî Hemewend. By: Faqe ghader hamawand (1830-1890).
  9. 1/ Dr. Marf Khaznadar, History of Kurdish Literature, Volume 4, Ministry of Education Printing House, Aras Publishing House, First Edition, Erbil,
  10. Prison Experience in Faqe Qadir Hamawandi's Poem, JOURNAL OF LANGUAGE STUDIES 7 (2):77-95
  11. The Kurdish Tribes in The Ottoman-Iranian RELATIONS
  12. Hemin, Omar Ahmad, (1) (2021), Faqe Qadri Hamawandi in Osmani Documents, Journal of oriental scientific research(JOSR). 13 (2).
  13. Hemin, Omar Ahmadm, (2) (2021), Faqe Qadri Hamawandi in Qajar Documents, Journal NUBIHAR AKADEMI 4 (16).
  14. -Sdiq, Borakai, (2008), mejui wejai kurdi, bargi yakam, barewbarayati gshti ktebkhana gshtiyakan, hawler.
  15. Latif, Fatif Faraj, (2015), mekhakbandi nwsin, chapkhanai karo, slemani. 13-Marf, Khaznadar, (2005), mejui adabi kurdi, chapkhanai wazarati parwarda, hawler. 14-Mhamad, Ahmad Saeed, (2008), chand lekollinawayaki adabi, chapkhanai roman, slemani. 15-Nwshirwan, Mustafa Amin, (2015), badam regawa gullchnin, ktebi yakam, bargi dwam, chapkhanai aldar al-Arabiya lil ilum-alnashroon-berut, lobnan. 16-Pakhshan, Sabir, (2015), tawara sarakiyakani shiery zindan, govari zankoi slemani, 47 (B).
  16. Strategic behavior of the Hamwand tribe in taking advantage of the opportunities of the Ottoman-Iranian border conflict, written by Barbara Henig, translated by Haider Hamwand. First Edition 2016 Page 25.
  17. Sartip, Mhamad Amin, (2008), hamawand la sardami dawlati othmanida, chapkhanai Kurdistan, slemani.
  18. 2/ Rauf Tofiq Hamwandi, Hamwand in the difficult struggle of history, Sara Printing House, first edition, Sulaimani.
  19. The Book of Notable Kurds of Sulaymaniyah
  20. 1Collection of poems of Faqe Qaderi Hamwand, collected by Mullah Abdulkarim Muderis and Fatih Abdulkarim. First edition 1980, page 43.
  21. Hamwand during the Ottoman Empire, Brigadier Hama Amin. 1st edition 2008 pp. 73-74.
  22. Al-Hamaund between Al-Wagan and Al-Mahjar, A'dad Rashid Mullah. 2010
  23. 70. Hamwand tribe and Kurdish liberation movement, Karim Agha Hamwand. 1st edition 2010 pp. 251, 266.
  24. Strategic behavior of the Hamwand tribe in taking advantage of the opportunities of the Ottoman-Iranian border conflict, written by Barbara Henig, translated by Haider Hamwand. First Edition 2016 Page 25.
  25. Faqe Qadi Hamwand in Ottoman and Qachari Documents, compiled by Hemn Omar Khoshnaw. First Edition 2021 Pages 18, 73.
  26. Chamchamal Uprising, Omid Khatab Wahab. First edition 2021 page 23.
  27. Chamchamal newspaper collection 1946, collected by Goran Salam. 1st Edition 2021 Page
  28. کوردیپێدیا دڵنیا نییە کە دروست سەرچاوەی ئەم بابەتە لە کوێوەیە! یارمەتیمان بدە بۆ دۆزینەوەی سەرچاوەکەی |کوردیی ناوەڕاست

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