The House of Aghall, otherwise referred to as the House of Noori Aghal, House of Haji Aziz Aghall, is a noble Soranî-speaking Kurdish family with aristocratic and knightly lineage. They possessed titles of Beys, Aghas and Khanums.^[1] It is one of the most prominent noble families of Iraq.

The original name of the historic house was House of Aghall, but the name was restored and it became the house of Haji Aziz Aghall. This is an important note.

The historic house eventually took its name from its first ancestor. He held the title of Agha.^[2]

The earliest documented ancestor of the house is Jawamer Agha Rangena, who is recorded as having participated in the battles of the Twelve Chevaliers of Meriwan, otherwise referred to as the battles of the Twelve Horsemen of Meriwan. These battles are believed to have occurred in Marivan between the 1720s and 1730s.^[3]

They are also known as the founders of Sulaymaniyah and Sarkarez by Haji Aziz Bey Aghall Jawamer Agha Dwanze Swarey Merîwane.

Haji Aziz Bey Aghall Dwanze Swarey Meriwane Jawamer Agha Rangena should not be confused with the royal and aristocratic Jwamer Agha, although they share familial ties through marriage. Jwamer Agha Khan belonged to the royal, Princely house of Begzada Chalabi^[4][5][6], who are direct descendants of the imperial Qajar dynasty.^[7][8][9]Haji was the Billionaire Bey of the noble Kurdish Noori-Aghall family, who played a key role in founding the city of Slemani in collaboration with Ibrahim Pasha Baban and Azim Beg. Ibrahim Pasha Baban invited Haji Aziz to help establish Slemani, and together they founded the city of Sarkarez.

Haji Aziz Bey Aghall was the first to establish a cemetery in Slemani, using his land, which had originally been designated for sumac cultivation. He firmly stated that he had no intention of profiting from the project, as his personal wealth was more than sufficient to assist the impoverished. His generosity extended further when he opened the doors of his palace to the indigent, allowing them to take whatever they needed, including nuts, chicken, rice, and other food items that were typically reserved for the aristocracy of the time.

Additionally, Aghall constructed the first bridge in Slemani, personally testing its stability by riding his horse across it. He expressed indifference to his own safety, stating that if the bridge were to collapse and cause his death, it would serve as a testament to its inadequacy and raise awareness among the citizens. He also founded the first mosque in Slemani, which, despite being in poor condition today, still bears the inscription 'Aghall' on its walls.

After his passing, The house faced criticism after the mansion was sold and converted into a car park by the buyer. This decision was met with disapproval from many older Kurds who had known and respected him. Nevertheless, Haji Aziz Bey Aghall remains a highly respected figure. Many peasants offered their religion in gratitude for his actions, but he refused, stating that he did not need any recognition and was content with everything he had accomplished. Though offered royal titles, he declined them, preferring to remain humble.

His wife, the noblewoman Fatima Khanum, made significant sacrifices as well. She sold all her gold to support her husband in saving hundreds of thousands of peasants using his wealth during the First World War. Together, their contributions have left a lasting legacy. They are buried in a sacred private grave on the sumac farm, a testament to their enduring impact on the community.^[10]

The Twelve Knights of Marivan (Kurdish: دوین کوین کوین, romanized: Dwanze Swarey Merîwane) are legendary knight warriors from Marivan, a city in the region of East of Kurdistan who ultimately emerged victorious.

During the Safavid era, specifically in the 1720s and 1730s, a significant confrontation occurred between a group of rebels and an invading army of 12,000 soldiers. This historical event, which is documented in the annals of Iranian history, took place during the rule of Mahmud of Afghanistan in Iran. The historical sources on which this narrative is based are somewhat fragmented and do not provide a time series, but it is an undeniable fact that the events occurred during the Safavid period, under the rule of Ahmad Khan Baban. His capital was in Qalachualan and he presided over a vast region, and he was replaced by the Ottoman ruler of Baghdad, which marked the end of two centuries of Safavid domination and the advent of a new era. Documentation from this period attests to a notable increase in the population of pigs, which, according to popular belief, were said to attack the wages and provisions of the people, and to discard any obstacle to their prosperity. The complaints and grievances of Ahmad Shah Jabalbek were so significant that people from all over the country came to him for assistance. In response to these appeals, the council compelled Ahmed Shah to establish a constitution, which included the appointment of military soldiers skilled in cavalry and hunting. The primary objective of this initiative was to restore peace to the Jewish community within the region. Subsequently, the Roman governor issued orders for the clothing of twelve men.^[11]

The horsemen prepared themselves and initiated the pursuit of the boars, continuing until they reached the city of Azur. Concurrently, they received reports of the Iranian army's arrival in Marwan and its subsequent advance (the Ottomans were under the Ottomans, who had taken over the Afghans following the fall of the Safavids).

In response, the 12 horsemen discreetly abandoned their pursuit, proceeding to the opposite side of the marion. Arriving during the night, their primary objective was to depart from the premises. Twelve of the men, whom they perceived to be numerous yet few in number, halted until nightfall to pay them a visit, as the number was evident during the day.

Utilising percussive instruments and vocalised exclamations, the knights established a crescendo of momentum, culminating in a state of euphoria.Following an intense confrontation, the Safavid army retreated, relinquishing their tents, and the twelve horsemen of Marivan emerged victorious, pursuing the Persian army.^[12]

In the early hours of the morning, the army arrived from Qalachulan to engage the Iranians, only to discover that the conflict had already come to a conclusion and the opposing force had retreated. The atmosphere was one of jubilation and elation, marred only by the unfortunate incident in which a young man sustained a serious injury. The battle between the twelve knights of Mariwan and the invading Safavid army is a significant episode in Kurdish folklore. Notwithstanding their numerical inferiority, the knights are reputed to have utilised guerrilla warfare tactics, leveraging their intimate knowledge of the local topography to harass and delay the advancing enemy forces. These tactics encompassed ambushes, strategic retreats, and sudden attacks, which are often depicted with great dexterity in the domains of archery, swordsmanship, and equestrian skills.^[13][14]

Despite the supposition that the invading Safavid forces were considerably larger, with some sources estimating their numbers at 12,000 soldiers, the knights' capacity to organise and engage in effective combat enabled them to resist the invasion for a protracted period. Some accounts suggest that the knights' endeavours temporarily impeded the Safavids' attempts to establish dominion over the region.^[15][16]

The twelve knights of Marivan are celebrated in local traditions for their bravery and strategic military abilities. According to folklore, they defended the town of Marivan against a much larger Safavid army, believed to have numbered around 12,000 soldiers. While the precise historical context of this battle is unclear, the actions of the knights have been passed down through oral histories and written accounts, reflecting the local cultural memory of resistance.

The battle is described as a significant event during a period when the Kurdish region was contested by multiple powers.^[17][18]

The Twelve Knights of Mariwan are a prominent figure in Kurdish cultural tradition, with their story being transmitted through generations via various forms of oral and written tradition, including songs, poetry, and storytelling.The narrative of their resistance has been interpreted as an example of Kurdish resilience, and is often cited in discussions of the region's history of defending its sovereignty.

The resonance of their legacy is evident in contemporary Kurdish cultural and political contexts, as evidenced by its reference in discussions pertaining to the significance of defending one's homeland and the broader themes of cultural and historical memory within Kurdish communities.^[19]