CARAVANS OF ROYAL GIFTS (SURRE ALAYI)
The word surre means the gifts and precious goods that were donated by the Sultan and citizens of the Ottoman Empire every year and which were sent to Mecca and Medina during the pilgrimage season.
The Surre caravan was sent along with the pilgrims on the 12 of Rajab, the first of the three blessed months, so that it could arrive in Mecca in time for the pilgrimage. The caravan spent the holy month of Ramadan in Damascus, and then distributed the gifts in Mecca. After performing the pilgrimage, the hajj, the caravan would depart for its return journey.
The first caravan ever was sent by Sultan Celebi Mehmed (d. 1421) with 14,000 gold coins by ship by Captain Kemal Reis; this tradition continued with higher quantities being sent by other sultans. After the Hijaz region was annexed by Selim I, the Surre caravans were more systematically organ-ized. It is reported in Mir’at al-Haramayn that the gifts and goods donated to the caravan were distributed to scholars and people who spent all their time worshipping in the Grand Mosque, and whose names had been determined beforehand.
The foundation deeds belonging to Sultan Mahmud II and Abdulhamid II reveal that the money sent with the Surre caravans were to be distributed to the teachers at the Hamidiye Madrasa, some righteous poor, and mosque attendants (Sabri, 1887, vol. 2, p. 687).
Click to Enlarge
The covers of the Kabbah were
sent with the Surre Alayi
Spectacular ceremonies were staged before the departure of the Surre caravans. Each ceremony was held according to a detailed plan organized by the protocol officer. The list of participants, ceremonial positions, costumes, and other issues were recorded in ceremony books. Esad Efendi’s Teshrifat-i Kadime [Ancient Protocol], for instance, describes the gifts, costumes, and money donated to the caravans in detail.
The program started a few days before the departure. 50 or more appointed officers visited every neighborhood and collect donations from the public. This way, many Muslims who could not afford to go on pilgrimage would be consoled by sending charity to the holy lands.
The sultan, accompanied by high-ranking state officials, sent off the caravan from the palace. Following a feast, the Surre purses were brought to the tents set up opposite the Kubbealti (the parliament building) and donations were counted in the presence of the sultan. The Surre Records and purses were sealed with the sultan’s seal and given to the Surre Officer with a letter addressed to the governor of Mecca. Accompanied by Qur’anic recitations, and praise and poems for the Prophet, gifts were loaded on the Surre camels and the procession continued until it reached the gates of Topkapi Palace.
Donations that were sent with the Surre caravans were usually spent on the renovations of the holy sites in Mecca and Medina and for facilities to be used during pilgrimage services. A significant portion of the donations were allocated for the poor living in the region. Some gifts were sent to the governor of Mecca and celebrated figures in the Haramayn. The caravan usually called at more than sixty different locations en route to Mecca and the caravanserai where the caravan stopped were well-maintained and kept under good care.
Surre caravans were sent on land until 1864. After this date sea steamers were used until 1908 when the Hijaz Railway began to operate. The caravan continued to be sent with the pilgrims until 1915. Despite the insurgence ot the Governor of Mecca and numerous hardships, a caravan was sent to Medina in 1916. During the horrendous times of World War I, the caravans could only go as far as Damascus in 1917 and 1918. No more caravans could be sent after 1919, with the exception of some charity that was sent by Sultan Mehmet VI (Vahdeddin) in 1919 and 1920 to be distributed to the poor of the Haramayn. The last caliph, Abdulmecid Efendi, who did not hold the title of sultan, officially put an end to this tradition in 1923-24.
During World War I, it was decided to evacuate the Haramayn. To prevent likely plunder and loss, some of the gifts that had been sent to Mecca and Medina centuries before were transferred to Istanbul along with the Sacred Relics. These items are now kept in the Treasury Section of the Topkapi Palace Museum in Istanbul.
ref: Doduncu, Mehmet (2006). Yildiz Albums of Sultan Abdul Hamid II Mecca-Medina. Pub: The Light Inc. New Jersey)
Another pattern where one sees the conic style headgear, (besides Hadith, and scholarly descriptions of the Qalansuwa and, of course, the Prophet’s (S) own conic turban), is in the various helmets used by Muslims in battle.
Helmets like this one date back to the Hijri Year 11 and can be seen at the Citadel of Egypt.
Late 15th Century
This helmet bears the name of the Mamluk sultan Ibn Qala’un, who ruled from Cairo a century before Barquq. 13th Century
http://www.newsday.com/news/local/suffolk/ny-limosq245775306jul24,0,2529587.story
http://www.1010wins.com/L-I–Imam-Charged-with-Sexually-Abusing-Teen/2659889
“A 53-year-old Imam has been arrested in connection with the sexual abuse of a teenage boy in Long Island. Niamatullah Ibrahim works at the Selden Mosque of the Islamic Association of Long Island. The 13-year-old boy he is accused of assaulting was a student there, police said.”
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The 13-year-old was at the mosque “as a member of a religious study group for youth,” Fitzharris said. “He was forcibly placed into a room, and sexual contact was made.”
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“The boy’s mother, who asked that her and her son’s names not be used, said she is concerned that Ibrahim, who was born in Afghanistan, will make his $100,000 bail and flee the country.
“He could go anywhere,” she said. “I don’t want him to go away from whatever he did.”"
*Note: The man is the Muezzin, teacher, custodian and lives on site at the Masjid, although there is an off-site Imam
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My comments:
Over two years ago the New York Times attempted an ‘attack’ our Sheykh Abdul Kerim Effendi, but as we know the article showed the true colors of the evil ones. Now one of the people the NY Times decided to quote was Nayyer Imam. He gave the following incorrect statement:
“They do not belong to any Naqshbandi order,” said Nayyar Imam, the president of the Islamic Association of Long Island, whose Selden mosque is attended by many Stony Brook students. “They have created their own thing.”
Back then I pointed out that Sheykh Maulana Nazim, the worldwide leader of the Naqshbandi Hakkani way, has given authority to Sheykh Abdul Kerim, and Nayyar Imam has nothing to do with the Naqshbandi order in anyway to be speaking on our behalf.
The Imam of the Selden Mosque, which Nayyar Imam is president of, was recently arrested for sexual abuse charges on a 13 year old boy.
This occurred under his watch. Mr Imam has shown once again shown that he is a poor judge of character.
He was a poor judge on who he decides to attack, and he is a poor judge on who he decides to promote into positions of authority.
What occurred to this Muslim boy looking for knowledge is a terrible tragedy, and calls to the police have confirmed that the mans bodily fluids were found and taken from the boy. This was a two month investigation for which we will inshaAllah see all the culprits and cover-ups exposed which surely go to the highest levels.
Mr Imam is now quoted in the above article:
The mosque leaders “take these allegations very seriously,” said Nayyar Imam, president of the Islamic Association of Long Island.
http://www.pnas.org/cgi/content/abstract/0605294103v1
Prenatal exposure to ultrasound waves impacts neuronal migration in mice
Communicated by Dale Purves, Duke University Medical Center, Durham, NC, June 29, 2006 (received for review August 5, 2005)
Neurons of the cerebral neocortex in mammals, including humans, are generated during fetal life in the proliferative zones and then migrate to their final destinations by following an inside-to-outside sequence. The present study examined the effect of ultrasound waves (USW) on neuronal position within the embryonic cerebral cortex in mice. We used a single BrdU injection to label neurons generated at embryonic day 16 and destined for the superficial cortical layers. Our analysis of over 335 animals reveals that, when exposed to USW for a total of 30 min or longer during the period of their migration, a small but statistically significant number of neurons fail to acquire their proper position and remain scattered within inappropriate cortical layers and/or in the subjacent white matter. The magnitude of dispersion of labeled neurons was variable but systematically increased with duration of exposure to USW. These results call for a further investigation in larger and slower-developing brains of non-human primates and continued scrutiny of unnecessarily long prenatal ultrasound exposure.
“Ultrasound is misused at times,” says Helle Kieler of the Karolinska Institute in Stockholm, Sweden. “There are a lot of ultrasound examinations performed which are not needed.”
Some mothers even seek videos of ultrasonic scans just to keep as mementoes, says Francis Duck, chairman of the European Committee for Medical Ultrasound Safety at the Royal United Hospital in Bath, UK.
Kieler’s team studied a group of Swedish men born between 1973 and 1978. Nearly 7000 had received ultrasonic scans in the womb, while 170,000 had not. Kieler found that of the men born between 1976 and 1978 who had ultrasonic scans in the womb, 32 per cent more than expected were left-handed. In an average population, around nine per cent of men are left-handed.
The scientists took account of factors such as premature birth, birth weight and maternal age, but admit that they cannot rule out post-natal environmental influences for the effect they found.
The results suggest that some men who genetically would have been expected to be born right-handed had actually grown up to be left-handed. Kieler says this could be due to a disruption of their brain development in the womb: “It’s commonly known among neuropsychiatrists that right-handed people can become left-handed by slight damage to the brain.”
http://archives.cnn.com/2002/HEALTH/parenting/10/21/fetal.photos/index.html
The discussion about the personality of Sultan Selim II goes back centuries, he was most likely the center of discussion even in the period of time in which he lived. This would be understandable, as his father, Sultan Suleyman the Magnificent, would be difficult to surpass in greatness. It was with Sultan Selim that the office of the Sultan became immensely more private and reserved, hence the door to open speculation about his character was also widely opened.
Due to this, we also find with Sultan Selim an obvious departure of what is accepted as ‘history’ by Western students from reality. Once a few facts are examined and logical contradictions are exposed, the propagated history of Sultan Selim II becomes very clearly an invented tale. The extent of this false history is somewhat unbelievable to those who are accustomed to what has been bought as the idea of Western ‘impartiality’ when it comes to news and history. Similarly there is often a negative consideration to those who speak out against what is considered as established fact, left to be called ‘conspiracy theorists’.
Oddly enough for a Muslim community, which some may say loves conspiracies, there has been little or no call to rally around when it comes to a false Ottoman history.
As to why there hasn’t been much opposition, it is not difficult to come to some simple conclusions. The founders of the present secular state of Turkey had little motivation to promote an accurate view of history and sought to separate themselves from the Ottomans as much as possible. With no state backing and really no people identifying themselves with the Sultans in spirit, there has been really no organized state effort to provide even an emotional rebuttal, much less a factual one which requires research as in this post. At the same time the Muslim population which turned away from Islam and abandoned the Caliphate has now revitalized a new anti-historical Islam which avoids Ottoman contributions, and in some cases, even perpetuates these myths.
Further, most people have been cut off from the actual facts since the massive cultural shift from the Caliphate to present day. Not only was the entire Ottoman language obliterated and the script of a new language forced on the population, but even ancient religious traditions such as the Azan (Call to Prayer) were being outlawed in anything other than ‘Turkish’ [1]. Furthermore, for decades, the Ottoman archives were completely sealed shut, leaving only biased 18th century Western documents as sources of Ottoman history.
Sultan Selim II receiving Safavid Ambassador
The Ottomans were notorious record keepers, from the earliest days of the Empire. The Ottoman archives are estimated to hold more than 150 million handwritten documents. Only about a quarter of them are yet classified and computerized. It is estimated that only about 32 million records are currently accessible for researchers [2]. The Turkish state is extremely selective on who gets access and it is monitored carefully, being banned without notice is quite common. The Ottoman archives store treaties, border disputes, inheritance, titles and privileges, trusts, gifts, charitable and religious foundations (vakif), court documents, land deeds, applicable laws, historical demographics, tax, crops, military records, and official correspondence.
Only recently have researchers been given the ability to apply to access even the limited catalogue of the Ottoman Archives. With that in mind, this article will focus largely on accepted Western sources, and primarily Osman’s Dream by Caroline Finkel, one of the few books to use information from the Ottoman Archives in order to give a better picture of Ottoman history. The intention is to contrast this information with what is popularly retold as the biography of Sultan Selim II, largely summarized on Wikipedia as sourced from the Encyclopedia Britannica Eleventh Edition (public domain) and Ottoman Centuries by Patrick Balfour Kinross.
Ottoman Centuries is a particularly dastardly work when it comes to accuracy, being one of the most popular on the subject, yet containing only two pages of a bibliography for covering 700 years of history at 640 pages. Osman’s Dream, a much more scholarly work, has 30 pages of bibliographic references and 37 pages of cited notes for a total of 660 pages.
Kinross’s work, the encyclopedia entries, and nearly all Western books on Sultan Selim II’s personality start by painting a picture of an incompetent drunkard :
After gaining the throne after palace intrigue and fraternal dispute, Selim II became the first Sultan devoid of active military interest and willing to abandon power to his ministers, provided he was left free to pursue his orgies and debauches. Therefore, he became known as Selim the Drunkard or Selim the Sot. His Grand Vizier, Mehmed Sokollu, a Serbian forced-convert from what is now Bosnia and Herzegovina, controlled much of state affairs…[wikipedia]
As is commonly known, alcohol is forbidden in Islam, the professed faith of all Sultans (and by which authority they ruled). The attempt to portray certain Sultans as drunks seems to be rooted in a desire to demonstrate weakness of character and sincerity when it came to the faith of Islam. This accusation is repeated through most Western books regarding the Ottoman empire dated from the 18th century onwards (the Sultan ruled in the 16th century) however each case remains uncited as to its source. The most academically honest student might cite Kinross’s work, but that leads the student to a dead end since it is already noted how well referenced that work actually is.
How can we reconcile conflicting idea that the Sultan sought to escape a basic Islamic ruling yet for some reason promoted Islam itself, especially as strongly as Sultan Selim II did? It is difficult to accept this characterization in light of the numerous investments in Islam that Sultan Selim II made, sacrificing great personal wealth in order to leave a legacy of Islam which has stood to this day. Further, the appointments that Sultan Selim II made were of highly religious people, many writing deep loving poetry for God and His Prophet (S). One of the most notable poets of that time, “Fuzuli” was appointed Secretary of State, a sample of his poetry demonstrating a deeply religious character is available within Ottoman Poems by E J W Gibb. Some of that poetry has been available on yursil.com.
Actual imperial orders from the Sultan seem hardly able to fit within the uncited fictional character seeking to escape Islam’s commandments to pursue Western frivolities. On the contrary, imperial orders show firm resolve to ease the burden of those engaging in the strenuous Hajj pilgrimage, and special consideration for Muslims living under the subjugation of intolerant colonialists.
An excerpt of an imperial order from the Sultan below:
..because the accursed Portugese are everywhere owing to their hostilities against India, and the routes by which Muslims come to the Holy Places are obstructed and moreover, it is not considered lawful for the people of Islam to live under the power of miserable infidels … you are to gather together all the expert architects and engineers of that place and investigate the land between the Mediterranean and the Red Seas and report where it is possible to make a canal in that desert place and how long it would be and how many boats could pass side by side. – ref: Ottoman Archives: Muhimme Defteri Vol 7 No 721
Indeed, it was with Sultan Selim II that the first plans of the Suez Canal began, although it was not accomplished in his lifetime.
The second part of the introduction of Sultan Selim II’s character, by Western sources, is the common story that Sultan Selim II was actually controlled by his Grand Vizir. This theory has left out important information contained within Ottoman Archives where Sultan Selim II was often deciding between various Vezirs and creating his own hierarchies of authority:
In 1568 a strong expedition was sent to pacify the province under the command of Sultan Selim’s former tutor and confidant Lala Mustafa Pasha, a choice which showed that Selim was not entirely the pawn of his grand vezir, for Sokullu Mehmed resented Lala Mustafa’s place in the Sultan’s affections. To put down the uprising in Yemen Lala Mustafa needed men and supplies from Egypt but the provincial governor, another rival Koca Sinan Pasha, refused his requests and made it impossible for him to pursue the campaign. In a spate of petitions to the Sultan the two defended their respective positions. Koca Sinan proved the stronger and Lala Mustafa was dismissed from command of the Yemen campaign. To mark his continuing favour, however, Selim created for him the position of sixth vezir of the governing council of the empire. -Osman’s Dream by Caroline Finkel
Introducing another odd contradiction, after insinuating that Sultan Selim had really no care or control of the empire, Kinross’s account in Ottoman Centuries takes almost laughably ridiculous guesses as to motivations for various military campaigns. This is cited on Sultan Selim II’s Wikipedia entry:
Lord Patrick Kinross’ account of Selim’s reign is how he starts a chapter of his book called “The Seeds of Decline”. He sees the massive outlay for the fleet-rebuilding following the Battle of Lepanto as the start of the Empire’s slow decay. Kinross also says that Selim’s reputation for drunkenness was solidified in his decision to invade Cyprus rather than supporting the Morisco Revolt in Grenada as well as in the manner of his death; Selim died after a period of fever brought on when he drunkenly slipped over on the wet floor of an unfinished bath-house.
Other orientalist works from the 1800′s seem to hold the Sultan Selim II was so in love with wine that he wanted control of Cyprus to have fresh wine. On the other hand, Caroline Finkel notes:
Friction between the Ottomans and Venice was never completely absent but outright war was usually avoided. According to contemporary Ottoman historians, it was Venetian protection for the corsairs who plagued Ottoman vessels sailing the route to Egypt which drove Selim to mount a campaign to conquer Cyprus.
It is not difficult to see which theory seems more intelligently considered. Furthermore, a few different reports exist for Sultan Selim II’s death, some indeed say he died from complications from a fall in a bath, without mentioning drunkenness. Other versions state that he fell on way to perform a Khutbe at the new Mosque bearing his name. Oddly enough, for how widely present the idea of a drunk Sultan is within Selim II’s internet presence, Caroline Finkel’s work does not mention drinking or debaucheries within her 20+ page write up on the Sultan.
Selimye Mosque
Far from running from Islam, Sultan Selim II’s work for Islam is truly beyond impressive, the Selimye mosque he built is an architectural achievement which still causes emotional reactions. Lady Mary Wortley Montagu (d. 1762), wife of the English ambassador in Istanbul is quoted as saying the mosque which Sultan Selim II build was “The noblest building I ever saw.”
The seventeenth century traveller Evliya Celebi notes Sultan Selim’s justification for choosing Eridrne as a location for the mosque, relating that the Prophet Muhummad (S) came to to the Sultan in a dream and directed him to build it there.
As is also noted within Osman’s Dream, Sultan Selim’s work for Islam was carried far beyond Istanbul:
Sultan Selim also continued his parents’ involvement with Mecca, his work gave the great mosque the distinctively Ottoman appearance it retains today. The enclosure lacked the space for a monumental mosque like those in Istanbul, so the galleries surrounding the courtyard were remodeled in the Ottoman style and given domes in places of their original flat roof. These works were continued during Murad II’s reign, serving to impress pilgrims from the all over the world with the power and munificence of the new protectors of the Muslim Holy Places
That’s correct, all the structural beauty of Makkah itself in the grand Ottoman style came from the direction and resources of Sultan Selim II. All Hajji’s are witnesses to this. All this, and we have barely scratched the surface. Sultan Selim II was a Sultan for only eight years. This was a Sultan who ruled by the foundations of Islam such that they literally stand to this day, and that itself is testimony to the righteousness of Sultan Selim II. With all of the information of his personal pursuits such as his love of archery, his political activities, his architectural projects and plans, and considering the short time of his rule, it is impossible to buy into the Kinrossian picture of a disinterested drunk perpetuated by his book (Hasha Astaghfirullah).
Kinross’s work is cited in at least 86 other books on Ottoman History [3], and is clearly and fundamentally flawed in its depiction of this Sultan. The flaws, if not in structure then in reasoning, are so apparent that it casts huge doubts on what is commonly known about the Ottoman Empire in general. Britannica and other well considered sources of information make the same fundamental mistakes as Kinross.
Osman’s Dream by Caroline Finkel is a tremendous improvement to what has existed prior to it, however it suffers from a critical flaw: lack of understanding of the Ottoman Muslim culture. A reevaluation of Ottoman history needs to occur from parties with keen insight into the tradition and culture of the Ottomans. Until that occurs, what is currently available is little more than the retelling of enemy campfire stories.
A couplet from Sultan Selim II’s poetry:
We are loving nightingales that have got wretched because of the longing of separation,
The gentle morning wind becomes fire if it blows through our rosary.
[1] The Turkish Language Reform: A Catastrophic Success (Oxford Linguistics) – Geoffrey Lewis
[2] Turkish Cultural Foundation – turkishculture.org
[3] Amazon.com – Product Details, Citations
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m.a.kidwai,CME/IND.RLY.(retd.) on 
