Law as Vision, Justice as Mother

 

Kurdish Matriarchal State Council Statute Principles

Abstract

This dialogue presents a radical re-evaluation of ancient terminology by challenging the "establishment" framework of linguistics, philosophy, and history. By applying living Kurdish roots to cuneiform texts, I demonstrate that ancient law was not a collection of abstract Roman-style "legislation" but a sensory and biological system rooted in natural order.

Law as Vision (Din/Di): The root Din.ger (traditionally in the establishment "God") is redefined through Kurdish etymology as Din-ker ("Vision-Maker" or "Law-Maker"), where the law is an act of "seeing" (Di) the truth through the "eye" (Dia/Tia).

Justice as Matriarchy (Dá/Du): In Kurdish, the words for "mother," "justice," “shout for justice,” and "gave" are the same (Dá/Du). This reveals that ancient justice was a nurturing (Zázá, "the growth and development"), foundational balance provided by the "Lawmaker Grandmother" (Din.ger Nana) rather than a distant patriarchal command.

The general Abrahamic statute of patriarchy is Zázáian in origin (S. jur. 72.14). "Zázáian" means "growing and developmental"; that is the name of a Kurdish group of people in today's Turkey and Syria.

The Historical Abraham (Ura): The figure of Ur-Nammú (traditionally referred to as "God") is reinterpreted through Kurdish etymology as the "Foreigner Abraham" (Ura). He is depicted as a historical "Vision-Doer" who established the first codified statutes (uĺ) grounded in the natural reality of the matriarchal Šám's principles of humanity, which emphasize maternal care, love, justice, and protection (Xo, Xod/God, Xoda/xodá "He/It Came from Itself" (Xo + Da/Dá).)

Measurement and Man (Man/Mana): The continuity of the Kurdish man (a 3 kg scale) proves that ancient "Law-Measurements" (Mana) were physical standards of social weight and importance that have survived in Kurdish culture for millennia.

Ultimately, this work proves that the "dead" languages of (pseudo) Mesopotamia are in fact a frozen form of Kurdish, and that the Western legal tradition is a secondary derivative of a much older, vision-based ancient Kurdish civilization.

The statute of the Kurdsu 30 United Equal Matriarchal State Councils of Justice represents the Šám’s principles of humanity, based on natural maternal care, love, justice, and protection. Comparison of the cuneiform texts suggests that technocratic, matriarchal, natural human-based law from 6000 years ago, written in regular Kurdish, is more accurate and human than contemporary legislation is trying to be. E.g., each king was appointed by the state council for a duration of four years. The king was required to implement the decisions of the council, and this process was monitored by the 30 observers from the state councils’ union "Zákeru" (S. jur. 72.15, 22.)

The pseudo Ahoramazda God of Aryans is a falsification of the proper Kurdish cuneiform text: "Ura-maš-dá" means "Abraham's mission of justice."

In the ancient societies, God and its definition were unknown. The Romans created religion, and the Roman Church fabricated Islam to definitely destroy Kurdish, their arch-enemy: matriarchalism’s scientific naturalism and its long-standing tradition of universal human equality and happiness. The patriarchy matriarchalism (Kurdish: original Kakai, Jewish, Christianity, and Ezidy) was Abraham's mission. The Romans changed the word for happiness, šádán and šátán, to "Satan" (devil) and the proper Abrahamic to the pseudo-Akkad, Akkadian, etc. The Sumerian and Akkadian have never existed. Sumerian is a fabricated representation of the "happiness šum disciplining" concept; Sumer often appears in the establishment's transliteration as: kur šumeri u uriki, translated in the establishment as: the land of Sumer and Akkad. That is falsifying the proper šat šumeriu uriki (happiness Šum discipling of Abrahamic) according to Kurdish. As you can see, Akkad is also a false demonstration of the word "Abrahamic."

The terms are "Ura" (meaning Abraham), "maš" (meaning mission or action), and "dá" (meaning justice).

Abraham’s mission, which Nana, the grandmother and supreme legislative figure of the matriarchy, proclaimed as the world order millennia before the Romans invented religion, is to restore our authentic nature, the fundamental essence of humanity.

Law as Vision, Justice as Mother

A Linguistic Reconstruction of Ancient Law through the Kurdish Key

I. The Core Thesis: Beyond the "Establishment" Labels

The current academic "Establishment" views ancient legal terms through the lens of dead Latin roots (like Leg for "law"). This research challenges that framework, identifying a continuous, living Kurdish substrate in cuneiform texts. In this view:

• Establishment View: Law is "Legislated" (read/gathered).

Kurdish Reality: Law is "Vision-Made" (Din.ker). The Latin legal term "legal" is derived from the Kurdish cuneiform "lugal" (lu "content"—gáĺ "call"), which means "announcing law code."

II. The Visionary System (Di, Din, Dia)

The ancient Kurdish legal system was sensory. It was not about reading a code, but about "Seeing" clearly:

• Dia / Tia (The Eye): The physical instrument of observation.
• Di (The Vision/Saw): The immediate evidence or "what was seen."
• Din (The Insight/Vision): The deeper understanding of reality.
• Din.ger / Din.ker (Lawmaker): Literally the "Vision-Doer" or "Vision-Maker."

III. Justice as a Maternal Foundation (Dá, Du)

The establishment's "Gott Amurru and mät Mar-tu/dú (Westland, Land der Amoriter)" are corruptions. I understand from the context that it stands for "már du" (matriarchal justice). The Establishment's AN-AN-MAR-TU unklar (unclear) is a corruption; it ought to be "íĺ íĺ már du" (tribal matriarch justice). The cuneiform term "már-ti" means "matriarchalism."

In general, (1) "már" refers to concepts such as mother, female regard, motherly, feminine, and mammal. It derives from the root "má," which means female. The usual antonym of "má" is "nír" (male). Terms like "máari" and "máíari" denote motherly qualities and indicate inheritance from the maternal side. That is well-known nowadays in Kurdish.

This document is proof that the establishment's accepted etymologies are rather political falsehoods than scientific; e.g., the established assumption that "mar" is rooted in the Syriac (pseudo) is a corruption.

(2) már = máĺ (house; property). The (European shopping) mall is a derivation of the Kurdish máĺ.

The most profound discovery is the biological nature of justice. In both cuneiform and modern Kurdish, Dá or Du means both "Mother" and "Justice", “Shout for Justice.”

• The Mother-Justice: Justice is a nurturing balance, originating from the foundational "Grandmother" (Din.ger Nana).
• The Authority: Authority did not begin with the Roman Rex (King), but with the maternal source of life.

• Legal Meaning: A Din.ger (Vision-Maker) is one who perceives Xod (Nature) and makes it into a functioning social code.

V. The Historical Abraham (Ura & Ur-Nammu)

This framework identifies Ur/Ura as the definite article/name for Abraham.

• Ur-Nammu ("Foreigner Abraham"): The historical "Vision-Doer" who brought the world's first statutes (uĺ).
• Man / Mana: While Man is a living Kurdish unit of 3kg, Mana in cuneiform represents the "Measurement" or "Weight" of a person's importance and the standard of the law.

VI. Reconstructing the "Legal" Root

·         If we look at the original question about leg (law) through this discovery:

·         Establishment (Latin/Roman) Logic: Law is about legere (gathering/reading) words on a page.

·         Kurdish: the establishment's legal is rooted in the cuneiform "lugal = šarru, šár", which is a confusion and incorrectly applied to a lot of cuneiform signs. According to Kurdish šárru means "chancellor" and  šár means "council", which are not equal to the proper lúgáĺ. Kurdish lú-gáĺ means legal, announcing code, order call, invocation, conforming to the rules, law call. In which lú means "content” and gáĺ means “call, shouting loudly, reclama, puff”. Clearly lúgáĺ is the root of the term legal. The (Cuneiform) Logic: Law is about man/mana (measuring/weighing) physical reality. It is mathematical.

·         This suggests that the entire concept of "Legal" is actually a secondary, less precise version of the original Kurdish Lú-gáĺ "announcing code" and Mana system. In the Kurdish context, you don't "read" the law; you "measure" the situation.

VI. Conclusion

The "Establishment" has turned a scientific-legal system of Vision and Weight into a mythological one. By using the Kurdish Key, we restore the original meaning: Law is the act of a visionary (Din.ker) honoring the justice of the mother (Dá) to maintain the balance of nature (Xod).

This Kurdish framework changes our understanding of the Hammu-rabi ("Rabbi of All") title specifically to close out the transcript.

Cataloguing these "free variations" of the Kurdish words for Father, Patriarch; Grandfather/Pope; Mother, and Grandmother.

General Kurdish term or title for father, fatherly, or patriarch and the root of Bible (patriarchal scripts): (1) bá, báb, bábá, bábi, bábú, báv, báw, báwa, báwg, báwga, báwk, báwka. (2) ab, aba, abi, abeg, abega, abek, abeka, abáĺa, abali, abúĺ, áp, ápa, ápi, ápaĺ, ápĺa, ápú, ápúĺu. (3) ká, kák, káka or kákka, káki, kákú.

In the establishment these terms have been falsely presented as Bábil, Bábylon, or Bábylonian; compare that with my decipherment and interpretations, e.g. Babylon (Nebuchadnezzar Inscription III Column I, Line 16):

O’Conor: Bǎb-îl-i (Babylon)

Berai: 4-ká dinkerrakiána (the 4 patriarchal legislatorships, the 4 Kákaian legislations.)

 Inscriptions Kudurru Obverse 7: Babylon

Oppert: ka digir ra ki (Babilu, Babylon)

Hilprecht: ka digir ra ki (Babili, Babylon)

Berai: tak dinkerraki (one legislation).

Nebuchadnezzar Inscription I Col.I.2: Babylon

Winckler: Ba-bi-il (ki) (Babylon)

Rogers: Ba-bi-il (ki) (Babylon,)

Bérai: bábiliki (patriarchally).

(Nebuchadnezzar Inscription I Col.I.5) : Babylon

Winckler: Babilam (ki) (Babylon)

Rogers: Babilam(ki) (Babylon)

Berai: bábilaki[ána] (patriarchallyship).

(Nebuchadnezzar Inscription II Ls.2, 4, 8) : Babylon

Bezold: Bǎbîli ^ki (Babylon)

Bérai: káilraki (patriarchal consulting / patriarchally).

Stamped brick inscription of Nabonidus, 1 R 68 Nr.6 L.2:

Schaudig: ká.dingir.ra^ki (Bäbil). Langdon: bâb-ili^ki (Babylon,).

Bérai: ká-dingerraki (patriarchally, Kákaian legislation).

 

General Kurdish term or title for grandfather, or pope: pápá, pápi, bápir, bápira.

General Kurdish term or title for mother: dá/du, dádá, dáíg, dáíga, dáík, dáíka dáĺeg, dáĺega, dáĺek, dáĺeka.

General Kurdish term or title for grandmother: nana, nena (nenna), není, naní, naneg, nanega, naneka dáía, dápir, dápira.

Different Kurdish names for Abram eg. Hur, Huri, Hura, Bel, Bella, Ur, Ura, Uri, Urám, Nammú/Namú, namug/námeg.

Almost all these variants occur in the cuneiform texts.

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© Hamiit Qliji Berai, The Hague, 19/05/2026 This article is a part of a chapter from the book series "Bible Discovered," which has not yet been published, and all rights are reserved.

Kurdsu 30 United Equal Matriarchal State Councils of Justice

 

The Triangle, which stretches from Tell El-Amarna in Egypt to the Kurdali Kingdom of Georgia and extends to the Mináw (Minab) on the Kurdish Gulf (Strait of Hormuz) Similar cuneiform inscriptions in identical regional languages
Dating from about 2400 BC to about 650 BC

The concept of matriarchal patriarchy, as presented in cuneiform records, traces the Kurdish origin of the figures known from the Bible, Noah, followed by Šum (Shem, Sem), and continues with Abraham and Isaac. That is also clear here from the S.jur.72 lines: 4, 12-14, 25-34. It is noteworthy that Abraham was of the Zázáian Kurdish origin that is under others also mentioned in S.jur.72.14, and CZ.1A.3.

The statute of the Kurdsu 30 United Equal Matriarchal State Councils of Justice represents the Šám’s principles of humanity, based on maternal natural care, love, justice, and protection. Comparison of the cuneiform texts below suggests that technocratic matriarchal natural legislation from 6000 years ago, written in regular Kurdish, is more accurate and human than contemporary legislation.

In the so-called Kouyunjik Collections of the British Museum's "Assyrian and Babylonian" letters, (Kouyunjik (K.) is Nineveh, Mosul), L. 429 (K. Rm. 69) states: šádu bét asas šá záuáuni as Šumín yak Kurdi-u-kur lú 30-šá guĺít yak dá már

Translation: Happiness motto gave birth to the king's essence, Šum's principle, the unifier of the Kurdish content of the 30 kings' call must be a matriarch justice (Note 3). Here Šum and also Šám are the correct forms for the biblical Sem or Šem.

Máĺ-Mir and Cegá-Zanbil Cuneiform Texts

By Hamiit Qliji Berai, October 2025. Father Vincent Scheil 1900-1939, Friedrich Wilhelm König 1965, and Father Marie-Joseph Steve 1967

The Ziggurat Cegá-Zanbil was a Baxtiári palace associated with one of the Kurdsu 30 United Equal Matriarchal State Councils of Justice. The cuneiform inscriptions of Cegá-Zanbil and Máĺe-Mir originating from the Baxtiári regions, are in the Baxtiári language, which is one of the regional Kurdish languages.

The proper “Cegá-Zanbil” (instead of Tchogha Zanbil, Tschoga Zanbil, or Chogha Zenbil) is located about 42 kilometers southeast of Shush (Susa, the biblical Šuš of Daniel) city in Húzsu (the incorrect Khuzestan) Province. The name "Tchoga Zanbil" ought to be Cegá-Zanbil, which is in Farsi incorrectly transcribed as “چغا زنبیل” instead of “چگا زنبیل.” The name Cegá (چگا), or Ceká (چکا), also cíá (چیا), means "high mount," a high hill as part of a mountain; cegá is higher than a tapa (تپه) tump, hill, or mount. Cegá comes from the root “cek” (چک). "Cek" means extended upward objects. (Note 1).

 The archaeological site Máĺe-Mir, also Máĺ-Mir (“chieftain house” instead of Málamir, or Mál Amir), is located 17 KM north of Izeh city and 213 KM from Cegá-Zanbil, 255 KM southeast of Šuš, in province of Húzsu.

Cegá-Zanbil Ziggurat. Northeast face. Image 1. Before the works. Image 2. Cleared.  Mémoire 39 (1966) Tchoga Zanbil 1 

I have re-deciphered the Máĺe-Mir inscription table no. 3 completely and fragments of Cegá-Zanbil inscriptions (see below). Exemplars of these cuneiform texts were located under others, also in Tell el-Amarna in Egypt; Nineveh (Mosul); the Bronze Inscriptions from Luŕsu, from Šuša (Susa), from the so-named Persepolis Fortification Tablets, Tel-i Malyan (proper Telle-Melíán), and Bender Bushehr (proper Dáĺeki دالکی "matriarchy") to the Minab (proper Mináw) on the Kurdish Gulf (Strait of Hormuz).

The archaeological sites across the Middle and Near East were ruined by the Muslims after the conquering of Kurdsu in AD 650. The establishment's assertion that the Assyrians destroyed the Elamite Tchogha Zanbil is absurd, as neither Assyria nor Elam (also Iran or Persia) ever existed in ancient times. The labels assigned to ancient civilizations by the establishment are false; I have consistently demonstrated this in a series of articles available online 

This statement by UNESCO is inaccurate and constitutes complicity in genocide against the Kurdish nation and the Jewish people:  “Tchogha Zanbil located in ancient Elam (today Khuzestan province in southwest Iran). Tchogha Zanbil (Dur-Untash, or City of Untash, in Elamite) was founded by the Elamite king Untash-Napirisha (1275-1240 BCE) as the religious centre of Elam. The ruins of the holy city of the Kingdom of Elam, surrounded by three huge concentric walls, are found at Tchogha Zanbil. Founded c. 1250 B.C., the city remained unfinished after it was invaded by Ashurbanipal, as shown by the thousands of unused bricks left at the site.”

The earliest records from both sides of the Persian and Arabian Gulf indicate that the indigenous inhabitants were the Kurdish people.

See (Note 2)

S. jur 72 (Mem. IV, 1902 p. 173, Málamir, n° 3): Texts Juridiques Elamites

Translation Máĺe-Mir inscription table no. 3

Hamiit Qliji Berai, October 2025

S.jur 72.1. The overall ranking of the equal status of the 30 state councils must reflect the king's singular status as the highest authority.

S.jur 72.2. The king of 30 union state councils of justice, the chancellor's actions are the king’s acts.

S.jur.72.3. Its distinctive way of advising on the disciples' global principal act, its distinctive principal's council value is human-based.

S.jur.72.4. The unique-content status-classify of the Great-Papally Isaac.

S.jur.72.5. An act based on humanity must be of the wholesome schedule.

S.jur.72.6. Justness must be the basic promise of the king.

S.jur.72.7. The king’s distinctive first status, this must be the status of the patriarchalism king.

 S.jur.72.8. This is the king's general patriarchalism.

S.jur.72.9. The phrasing in this order encapsulates the fundamental matriarchal principle of following.

S.jur.72.10. The patriarchy chancellor's distinctive basic word of oath is the call of the 1-human patriarch council.

S.jur.72.11. In this order is the king's word progresses.

S.jur.72.12. The universal law professional for one wholesome constitution’s unique statute of the Šáám's patriarchy –

S.jur.72.13. is the one act soul of the general Abrahamic head act's essence.

S.jur.72.14. The general Abrahamic statute of patriarchy is Zázáian (growing and developmental) in origin.

S.jur.72.15. The observer's principal step must be the spirit of status.

S.jur.72.16. The main establishing act must form the basis for a global awareness call.

S.jur.72.17. … the royal council must serve as a singular, unique pathway for the king.

S.jur.72.18. … its essence must be based on the human principle of matriarchy.

S.jur.72.19. The chancellorship’s wholesome justice is the spirit of the tribe’s council.

S.jur.72.20. The chancellorship counsel, in this order, must convey the tribe’s council's intention to the king.

S.jur.72.21. The unique way essence of their 30 state councils’ unified intention is to establish one general basis for their main principle.

S.jur.72.22. This is the awareness saying of the rabbi for the observer of the year, the 30 state councils’ union observer.

S.jur.72.23. The general tribe’s constitution is the general spirit of the king’s highest-status action.

S.jur.72.24. Justice's general unique footpath, the basis of justice's essence, must be for rabbinic rate the principal place.

S.jur.72.25. The general principle is the Šám's pathstick of the fundamental principles.

S.jur.72.26. general …… from the wholesome counsel.

S.jur.72.27. ... the Šám's unique basis is human-based justice counsel.

S.jur.72.28. Their general status of each side is based on Šám's one-constitution advisory to follow.

S.jur.72.29. The general act’s universally unique human basis –

S.jur.72.30. is Šám's basic intention of the tribe's council in the first place.

S.jur.72.31. The council of the tribe should represent universal values; the basis of justice must be humanity.

S.jur.72.32. Šám’s basic verdict is the foundational principle for justice.

S.jur.72.33. Its universally unique approach serves as guidance for its people.

S.jur.72.34. Šám’s principle must be the intended way of patriarch’s status.

S.jur.72.35. Universality must be life’s principle.

S.jur 72. end sign : Nana’s essence is the oath of the king. 

See below for Transliteration and translation. 

Cegá-Zanbil, 1A. 1-8, Father Marie-Joseph Steve 1967

These inscriptions jprobably originate predominantly from Tchoga Zanbil, even though they were fond in Susa. The inscriptions of Untaš-Napiriša (ME) found in Tchoga Nanbil.

In the forward (avant-propos) of Mémoire 41 (1967), Tchoga Zanbil 3, it was stated: For the first time in the history of research on the ancient Elamite civilization, thousands of texts, mostly in the form of inscribed bricks, were uncovered in the closest connection with their architectural context. In Cegá-Zanbil, in total about 5,257 inscriptions were registered in April 1965. This number is neither absolute nor definitive; there are probably still many reused inscriptions in the pavements of the forecourts.

Translation Cegá-Zanbil, 1A. 1-8. Bij Hamiit Qliji Berai 2026

CZ.1A.1. The general rate must be one law-professional Abrahamic lawmaker call, aware king, one-action, one-bound measurement action to follow.

CZ.1A.2. The father’s law professionality of lawmaker, the core of one kingdom’s lawmaker, must be a law professional for government justice awareness intended.

CZ.1A.3. According to 40 lawmakers from the 40-basis value of the king, Zázáian-essence intended the king’s first statute to be the basis for following global principles as the main principle.

CZ.1A.4. One valueship action, one kingship value of 40 law professionals, and one ordinary king, based on the femininity that must be the authority of the man, the essence of his unity act, and the basis for valuing the lawmaker's footway.

CZ.1A.5. The justice basis is the action of one 40; the action of one value basis, based on the Abrahamic, will become the law professional action of the king, giving one spirit to the 40 general legislators.

CZ.1A.6. The royal femininity constitutional value legislature must be aware of the lawmaker’s basis for valuing the fundamental value of the womanly advice to establish the 40 lawmakers.

CZ.1A.7. The way of Isaac’s seeding activity must make the constitutional action of 40-basis core principles of the known woman authority our way.

CZ.1A.8. The royal femininity constitutional value legislature, aware of the statute of the woman's authority, must announce it.

See below for Transliteration and translation.

Transliteration and translation Máĺe-Mir

 S. jur 72 (Mem. IV, 1902 p. 173, Málamir, n° 3), Father Vincent Scheil. Hamiit Qliji Berai, October 2025

Transliteration and translation Cegá-Zanbil, 1A. 1-8

By Father Marie-Joseph Steve 1967, Hamiit Qliji Berai 2026

Consciousness

Kurds are an oppressed people who exhibit characteristics similar to those of all colonized groups.

For nearly 2,000 years, religious disinformation and, for 400 years, academic disinformation have transformed the Kurdish people into distinct religions and created false ethnicities and ethical divisions that positioned them as enemies of one another.

The occupiers use force and violence to keep the Kurdish people in control, unaware of their identity, while also implementing a false colonial education system that erases any trace of ancient Kurdish history, culture, and identity. On the other hand, infiltrators among the Kurds have misled the Kurdish movements for a long time.

The colonial infiltrators among the Kurds elevate certain individuals as leaders, glorifying them and manipulating them to remain ignorant and repeat their failures, mislead Kurdish movements, and create a sense of despair.

The Kurdish "leaders" have led the Kurds to collaborating with occupiers, deviation, defeat, and despair in their struggle, often prioritizing personal power or interest over the collective interests of the Kurdish people and failing to unite them against external oppression, which has resulted in a fragmented political landscape and weakened their ability to advocate for their rights effectively.

Abbreviations

S.jur. = Akkadische Rechtsurkunden aus dem Susa der Zeit der Großregenten (1. Hälfte des 2. Jahrtausends), nachlaufenden Nummern zitiert, veröffentlicht von V. Scheil (Father Vincent Scheil). Mem. 22. 1930 (Nr. I - 165); Mem. 23, 1932 (Nr. 166 - 327): Mem. 24, 1933 (Nr.. 328 - 395); Mem. 28, 1939 (Nr. 396 - 551).

mém. = Mémoires de la Délégation en Perse, mit wechselnder Titel. Derzeit Mémoires de la Délégation Archéologique en Iran. Paris (seit 1900).

UntN. = Untaš-Napiriša, elamischer König, regierte ca. 1275-1240 v.Chr., mE Inschriften, bei König (1965) Nr. 5a-15 mit Nachträgen als Nr. 7 IV-13c auf S. 176-180. Diese Inschriften stammen wohl überwiegend aus Tchoga Zanbil, auch wenn sie in Susa gefunden wurden. Die in Tchoga Zanbil gefundenen mE Inschriften von Untaš-Napiriša sind im Wörterbuch nicht nach König (1965) zitiert, sondern nach M.-J. Steve, Mem. 41. 1967, mit dem Sigel UntN TZ.

 Notes

Note 1. For excavation reports and images of the site, see Mémoire 39 (1966) Tchoga Zanbil 1, Mémoire 40 (1968) Tchoga Zanbil 2 and Mémoire 41 (1967) Tchoga Zanbil 3. See also the website of UNESCO https://whc.unesco.org/en/list/113/#:~:text=Located%20in%20ancient%20Elam%20(today,the%20religious%20centre%20of%20Elam. 

Note 2. The Proto-Elamite Settlement and its Neighbors: Tepe Yahya Period IVC. By Benjamin Mutin 2013. https://cnrs.hal.science/hal-02429709/file/Mutin_2013.pdf

Note 3. The L. 429 (K. Rm. 69) https://www.linkedin.com/pulse/replacing-kurdish-%25C5%25A1%25C3%25A1m-syria-hamiit-qliji-berai-yduxe/?trackingId=pgy0fWu9RWmZSAN8UZsF2w%3D%3D

 

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© Hamiit Qliji Berai, The Hague, 14/04/2026 This article is a part of a chapter from the book series "Bible Discovered," which has not yet been published, and all rights are reserved.

Iranians are a misled, fabricated nation whose existence relies on deception and falsehoods

 

It doesn't surprise me if Iranians act this way, kissing the feet of the Pahlavis, as they are a misled, fabricated nation whose existence relies on deception and falsehoods. There is nothing authentic about Iran or Persia that predates theMiddle Ages.

God and religion were fabricated by the Romans, and Islam by the Catholic Church; that is proven in an online series ofarticles at.

The Romans engaged in nearly 900 years of conflict with the Kurdish matriarchy, starting around Alexander the Great's invasion in 337 BC and continuing until 651 AD, when the Roman-Muslim alliance ultimately conquered Kurdsu (incorrectly called Kurdistan, Note 1). The statement also explains the incitement of hatred against Jews. In order to eliminate their archenemy, the Catholic Church fabricated Islam. Because the goal of Islam's structure was to destroy, not to enhance happiness in life, despite promises by jihadists, the Islamists who rule, to bring about freedom and democracy (god's order), year after year of experience has shown that it is never representative of the reality of life. To keep their power and impose Sharia, God's order, they believe they have the right and the duty to do whatever it takes.

Regarding the Arya-Mehr and Pahlavi labels, they could not be associated with this Alashti family from Sawadkoh. Pahlavi comes from Pala, the name of a well-known place in ZaŕinÁwá, a district in DíLŕu (Dehloran in Farsi), a city in Ilam province. Pala and Palau occur in Kákaian (fake Sasanian) texts that the Brits have stuck under the tail of Rezá Alashti Sawadkohi as Pahlavi King Reza Shah, King of Kings of Persia (Iran), Aryamehr (meaning "Light of the Aryans").

Who was Reza Shah His Majesty Humayun Shahenshahi? He was Reza Alashti Sawadkohi, an obscure, illiterate stable boy, a military horses’ servant of the British (and Dutch) consulate in Tehran. The British injected blue blood into him and made him a shah in 1925, granting him the title of Pahlavi King Reza Shah, King of Kings of Persia (Iran), Aryamehr. The Declassified U.S. State Department archive confirms that (Great Britain and Reza Shah: The Plunder of Iran, 1921-1941. By Mohammad Gholi Majd. University Press of Florida, 2001).

The grandson of the so-called Reza Shah, who is the son of the last dictator and corrupt king of Iran, Mohammad Reza, now refers to himself as Prince Reza Pahlavi while in exile. He allegedly utilizes billions of dollars that were taken from Iran by his father and grandfather and promotes his agenda through various media outlets, including Iran International and BBC Farsi, presenting himself as a viable alternative to the Islamic regime in Iran.

"Of course, he engages in politics as a common Iranian in exile, using a name such as Rezá Alashti Sawadkohi or another chosen name, rather than misleading titles like Prince, Pahlavi, Arya-Mehr, or Majesty Humayun Shahanshah."

If he presents himself with false titles, he should be arrested and held accountable for the crimes committed by his father and grandfather, which include using deceptive names, engaging in dictatorship, corruption, embezzlement, genocide, and orchestrating massacres. 

The efforts to sustain the Iranian Islamic regime and maintain Iran's existence are crimes against humanity, as both Islam and Iran are fabrications of Western colonialism. Help the nations that are held hostage under the yoke of Iran be liberated. The Islamic regime in Iran is on the verge of collapse. Jihadists from various Islamic countries, including Iraq, Turkey, Afghanistan, and Pakistan, now occupy the streets of Tehran, instilling fear as they attempt to sustain the regime's existence and hold the Iranian people hostage. They believe that God has commanded, "Islam must conquer and rule the world."

Note 1, ‘Kurdistan’ is a false form of the proper Kurdish ‘Kurdsu,’ also ‘Kurdsán’. The Farsi suffix ‘-stan’ is a corruption of the Kurdish ‘-sán,’ ‘-su,’ and in Farsi ‘سان’ (-sán) e.g. Farsi ‘behdin-sán’ (in this way), ‘án-sán’ (like that). The Kurdish ‘-sán,’ or ‘-su,’ means ‘such as’, ‘in the manner of.’ That is equivalent to the English suffix ‘-ish,’ the Kurdish suffix ‘-su’ is the root of the word ‘so’ in English, as well as ‘so’ in German and ‘zo’ in Dutch. The establishment fabricated Farsi (Persian, Iranian) in the Middle Ages, incorrectly adding the suffix '-stan' (ستان-) to it and falsely defining it as '-land,' similar to the Kurdish suffixes '-sán' and '-su.' Afterwards, the Farsi hoax term '-stan' was added as a Farsi suffix for land to the names of almost all newly established countries around Iran, such as Gorjistan (George), Armanistan (Armenia), Tataristan, Kazakhstan, Uzbekistan, Turkmenistan, Kyrgyzstan, Tajikistan, Afghanistan, Hindostan (India), Pakistan, etc., and it also added to some province names inside Iran, such as Kurdistan (Kurdsu, Kurdsán), Lakistan (Laksu, Laksán), Luristan (Luŕsu, Luŕsán), Khuzistan (Húzsu, Húzsán), and Baluchistan (Balucsu, Balucsán), while these names occur in the cuneiform records as Kurdsu, Laksu, Luŕsu, and Húzsu, which are usual in the nowadays Kurdish. The Kurdish Húzsu, also Húzsán, means “partisan.” The Kurdish suffixes “-su” and “-sán” are similar to the English “so” and the suffix “-san” in partisan, which serve a comparable function.

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Kurduván, African Kurdish matriarchal Abrahamic mission

 

Kurduván was involved in both the Yáhúti (Jewish) Kurdish mission to Egypt and the West, as well as the Isaacid-Bardian/Parthian Kurdish mission to the East

Kurdufán, Kurduván, or Kurduwán is the primary native territory name in central Sudan. Sudan is not the native name but a medieval name probably refers to Africa, land of the blacks.

According to Britannica, “the name Sudan derives from the Arabic expression bilād al-sūdān, meaning “land of the blacks,” which medieval Arab geographers used to refer to the settled African lands that began at the southern edge of the Sahara.

An independent Egyptian king once again ruled the vast cultural land of the Nile before 660 AD. Kordofan is a region located in the central and southern parts of Sudan. It lies between Darfur on the west and the valley of the White Nile River on the east. Kordofan was originally inhabited by brown-skinned Nubian-speaking peoples. In linguistics, the term gives its name to the Kordofanian languages, a group of language families spoken primarily in the Nuba Hills of southern Kordofan.”

According to Kurdish, Kurdufán, also Kurduván or Kurduwán, means “the protector of Kurdish,” comparable to ardawán “protector of the earth”.

Cuneiform texts excavated from the ancient Near East (Kurdsu) to Egypt, Tel El-Amarna on the east bank of the Nile River, are in Kurdish (https://www.linkedin.com/pulse/political-strategy-establishment-has-positioned-each-qliji-berai-qukre/?trackingId=Jqq2PmPgA%2FFP3jqTJaCYnw%3D%3D).

Notably, the very Nile-river is a Kurdish name. The Blue Nile starts at Lake Tana in Ethiopia and flows into Sudan from the southeast and from Sudan into Egypt. It is known that the ancient Egyptians called the Nile-river “Black and Red Land” (black and red is dark-blue) and in Arabic pronounced al-Nīl al-Āzraq, which means “The Blue Nile”. The word Nil in Kurdish means “Dark-blue mud”. The kinds of mud in Kurdish are called as follows: Xaŕ, Qoŕ and Nil. Xaŕ (free variants xaŕa/haŕa, xaŕí/haŕí, xaŕeg) = “clay, soft wet earth” > Qoŕ = “sticky mud, the soft wet earth after a period in water proceeds to sticky mud” > Nil = Dark-blue mud, the sticky mud after a period in water proceeds to Dark-blue mud”.

Regarding the Egyptian wars, Assyria, and Egypt, as well as the names of places, individuals, and gods, is entirely false.

The Ashurbanipal Hunting, from a stab found at Nineveh, now in the British Museum, has nothing to do with Ashurbanipal.

Rassam Prism of Ashurbanipal, 10-sided prism, Nineveh, 643 BCE British Museum, London

As you will see in this 10-sided prism Kurdish cuneiform text from Ninevá, there is no sign of anything like Ashurbanipal or Assyrian.

Compare important words, British Museum (BM)

This entire falsehood of Kurdish historical documents is a fabrication, providing false study sources to fool the world at large, falsifying historical documents, removing the name of the Kurds from history, and intentionally cooperating to genocide the Kurdish nation.

Images, cuneiform texts, and names that are presented as Assyrian have nothing to do with an Assyrian. There is no sign of anything like Assyria or Assyrian in the Cuneiform texts.

Following the colonial fascism policies of the Romans, the departments of Ancient Studies have erased the name of the Kurds from ancient history, replacing it with false ethnicities, false ethics, and false civilizations.

In this series of articles, I made clear that the establishment’s assumptions and wars between the Hittite Empire and Egypt (1), Assyria and Egypt, and the Persian Empire and Egypt (2), are false narratives of Jewish Kurdish history. The empires or civilizations of the Hittites, Assyrians, and Persians have never existed.

End Notes: (1) Kitchen, K. A., "Ramesside Inscriptions", volume 2, Blackwell Publishing Limited, 1996, pp. 16–17: The Battle of Kadesh took place in the 13th century BC between the Egyptian Empire led by pharaoh Ramesses II and the Hittite Empire led by king Muwatalli II. Their armies engaged each other at the Orontes River, just upstream of Lake Homs and near the archaeological site of Kadesh, along what is today the Lebanon–Syria border. Near the modern village of Al-Houz in Syria's Al-Qusayr District. (Kenneth Anderson Kitchen (1932 – 6 February 2025) was a British biblical scholar, Ancient Near Eastern historian, and Professor of Egyptology.)

(2) Bang, Peter Fibiger; Scheidel, Walter, eds. (February 2013). The Oxford Handbook of the State in the Ancient Near East and Mediterranean. Oxford University Press. p. 201: The Battle of Pelusium was the first major battle between the Achaemenid Empire and Egypt. This decisive battle transferred the throne of the Pharaohs to Cambyses II of Persia, marking the beginning of the Achaemenid Twenty-seventh Dynasty of Egypt. It was fought in 525 BC near Pelusium, an important city in the eastern extremes of Egypt's Nile Delta, 30 km to the south-east of the modern Port Said. The battle was preceded and followed by sieges at Gaza and Memphis.

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The Hague, 23/01/2026, Hamiit Qliji Berai

This article is a part of a chapter from the book series "Bible Discovered," which has not yet been published, and all rights are reserved. © Hamiit Qliji Berai