The slave, Mahmud ibn al-Husayn ibn Muhammad [al-Kash-ghari] states: When I saw that Allah Most High had caused the Sun of Fortune to rise in the Zodiac of the Turks, and set their Kingdom among the spheres of Heaven; that He called them “Turk,” and gave them Rule; making them kings of the Age, and placing in their hands the reins of temporal authority; appointing them over all mankind, and directing them to the Right; that He strengthened those who are affiliated to them, and those who endeavor on their behalf; so that they attain from them the utmost of their desire, and are delivered from the ignominy of the slavish rabble; [then I saw that] every man of reason must attach himself to them, or else expose himself to their falling arrows. And there is no better way to approach them than by speaking their own tongue, thereby bending their ear, and inclining their heart. And when one of their foes comes over to their side, they keep him secure from fear of them; then others may take refuge with him, and all fear of harm be gone.
I heard from one of the trustworthy informants among the Imams of Bukhara, and from another Imam of the people of Nishapur: both of them re-ported the following tradition, and both had a chain of transmission going back to the Apostle of God, may God bless him and grant him peace. When he was speaking about the signs of the Hour and the trials of the end of Time, and he mentioned the emergence of the Oghuz Turks, he said, “Learn the tongue of the Turks, for their reign will be long.” Now if this hadith is sound—and the burden of proof is on those two!—then learning it is a religious duty: and if it is not sound, still Wisdom demands it.
I have traveled throughout their cities and steppes, and have learned their dialects and their rhymes; those of the Turks, the Turkmen-Oghuz, the Chigil, the Yaghma, and the Q’irghiz. Also, I am one of the most elegant among them in language, and the most eloquent in speech; one of the best educated, the most deep-rooted in lineage, and the most penetrating in throwing the lance. Thus have I acquired perfectly the dialect of each one of their groups; and I have set it down in an encompassing book, in a well-ordered system.
Mahmud al-Kashghari – 11th Century Lexicographer – “Diwan Lughat al-Turk” (1072)
Text Translation Excerpted from “Islamic Central Asia – An Anthology of Historical Sources” – Levi, Sela (2010)
Recently there have been some videos posted attacking Sheykh Abdul Kerim openly and the Osmanli Dergah from Michigan. They are claiming that Sheykh Abdul Kerim is opening a dergah in Cyprus next to Maulana and that this is an act of craziness.
What is craziness is to think that Sheykh Abdul Kerim Effendi would or could do anything (especially in Lefke) without Sheykh Maulana Nazim’s explicit order and direction. Maulana specifically wanted a Dergah to be opened and run according to Ottoman/Osmanli ways in Cyprus.
This is what he ordered Sheykh Abdul Kerim to do, and that is what he is doing.
This is a continuation of his 2008 message where Maulana ordered Sheykh Abdul Kerim to work in Maulana’s area. Available on video here.
They say Seyh Effendi isn’t praying at that dergah, but goes elsewhere. Of course he goes elsewhere.
People who have never been to Cyprus are being taken for fools. The dergah next to Maulana’s house is not visited by Maulana himself. In fact, countless times Maulana was the one praying in these masjids with Sheykh Abdul Kerim right next to him.
When was the last Jummah Khutba you heard from Sh Maulana?
Want some pictures of ‘not praying at the Dergah’?
Now we know Maulana doesn’t come pray very often to the Dergah next to his own house, but Maulana visited the Osmanli Dergah in Lefke to open it himself.
Wouldn’t it be real craziness to think that Maulana would visit a place like this when it is against his wishes?
One can see Maulana openly praying in the dergah, blessing it. 
http://www.yursil.com/blog/2010/03/sheykh-mevlana-new-dergah-cyprus/
Or do you think that Awliya are just tricking you (Hasha Astahgfirulllah)? This is a clear message that the dergah is opened by Sheykh Maulana. Then they are second guessing Sheykh Maulana by saying he is being ‘patient’ with people who are doing work all around him. This is a sign of a deep disease. In this pseudo reality world these people create, what Maulana does is actually the opposite of what he really wants. For them, he doesn’t really want a Dergah, he just opens it up for some twisted game!
It is said on this site: “THE PRESIDENT OF CYPRUS IS THERE, AND THEY HAVE HIJACKED AND PREVENTED SUFILIVE TO BROADCAST THAT IMPORTANT EVENT AND THEY CANNOT SAY IT IS PRIVATE AS THEY WERE BCASTING IT THEMSELVES. ”
These people are upset that the President of Cyprus came and they were not able to broadcast. Like their past history, it is clear they are quiet until it becomes an issue of politics and gain. Could it be Maulana wants a direct feed of his sohbets unassociated with contrary messages?
What has Maulana said about Khalifa, about Democracy openly?
http://www.sufismus-online.de/TheocracyDemocracy
On top of that, all Islamic countries are now making advertisements for democracy, not theocracy, which would be following the Sharia. No! They want democracy, because the Europeans want it, they would never want a theocracy. And now our people are trying to copy this. Also in the private lives of people they want to copy the western people. It makes them proud to be like the western people.
What are these people saying about the same? They make Sahabis into political parties and shariat into democracy. What is real craziness is how these people reconcile these obvious conflicts in their minds.
http://www.youtube.com/watch?v=cQNE-GcHhHU#t=6m45s 6:45
InshaAllah this Osmanli Dergah will be a big success because of Sh Maulana’s blessing and permission.
Many people will be assisting in this effort, including Cafer Iskenderoglu.
They are complaining about Sheykh Abdul Kerim by calling him crazy, and by doing so they have fulfilled the hadith: Rasulullah (sallallahu alayhi wasallam) said: “Engage in the Dhikr of Allah in such abundance that people comment that ‘you are insane’.” (Ahmed, Abu Ya’la, Ibn Habbaan)
Spiked hair or long hair, dramatic camera stares, lots of spinning around, pointing, music videos, lip synching, concerts and ticketmaster assimilation. Suburban Capitalist Islam brought us the Muslim boy bands and pop stars.
SEVEN8SIX (786) – The group performed as SEVEN8SIX for the first time at the 2002 ISNA convention in Washington, DC. Most of the group’s subsequent public appearances have been at large concert events organized by Muslim groups, including major events co-sponsored in part by the Islamic Society of North America and other community organizations around the United States… This group is working far and wide to please Allah (SWT). As Shahaab says, “We are using SEVEN8SIX as a tool for propagating Allah’s message. (from their website)
Native Deen – Native Deen came about through M.Y.N.A. or Muslim Youth of North America. The project was a gathering of amateur recording artists who’ve written their own work and MYNA featured these artists on the MYNA RAPs’ album.
Dawud Wharnsby – From his FAQ “What Is Dawud’s Reigion? Islam? Christianity? Buddhism? Bahai? Sufism?…. In 1993 Dawud was impacted by the words of Al Qur’an (The Recitation) and has made the best effort, since that time, to privately study and act upon their teachings. Dawud does not however, accept all of what has become connected to Al Qur’an through cultural and traditional interpretations of it. Though Dawud respects the efforts, lives and opinions of religious scholars (those who have studied the Torah, Talmud, Bible, Qur’an, Hadith, etc) he is not devoted to any specific institution of learning, religious school of thought, group, religious movement, teacher, guru, sheikh or saint — nor does Dawud accept a universal system of man-governed religious law derived from any one scripture.”
Outlandish – Outlandish did their first U.S. tour in Summer 2008 with the “Voices for Change” tour hosted by the Muslim American Society – Youth
Sami Yusuf
Girls can get into it also, heartbreak song – Liza Garza and Gritz & JellyButter “Swift’s Song”, featured at the IMAN concert at the Apollo (ISNA’s Mattson and Imam Zaid Shakir’s family were in attendance):
The previous post addressed the general categories of the people, and their authorized actions with regards to the condemnation of wrongs.
Shaikh Abdul Qadir Jilani (R) then addresses the five preconditions for those who believe they are fit to speak about wrongs:
On the five preconditions that must be met
by anyone who intends to enjoin what is right
and fair and to forbid what is wrong and unfair.
Before a person can be considered fit for the task of enjoining what is right and fair and forbidding what is wrong and unfair, he must satisfy the following five preconditions:
1. He must have expert knowledge of what he is going to enjoin and what he is going to forbid.
2. His aim and object must be to win the favor of Allah, to fortify the religion [din] of Allah, and to exalt the word of Allah and His commandment, with no intention of putting on a show, of enhancing his own reputation, or of furthering his personal interests. Only if he is honest [sadiq] and sincere [mukhlis] will he receive support [from Allah] and be enabled to succeed [yuwaffaq], so that he may serve as the instrument by which the wrong can be eliminated. As Allah (Exalted is He) has said:
If you help Allah, He will help you and He will make your foothold firm. (47:7)
Allah (Exalted is He) has also said:
Surely Allah is with those who are careful of their duty to Him, and those who are doers of good [muhsinun]. (16:128)
Provided, therefore, that the person concerned is scrupulously careful to avoid the sin of attributing partners to Allah [shirk], that he refrains from trying to impress his fellow creatures while striving to correct what is wrong, and that he conducts himself with true sincerity [ikhlas] in all his efforts, he will enjoy triumphant success.
If he does not take this approach, on the other hand, he will reap nothing but disappointment and disgrace, humiliation and contempt. As for the wrong he is supposed to be correcting, it will remain quite unaffected, if it does not actually get worse. He will have nothing to show but his own hypocrisy [nifaq], the enthusiastic support of people addicted to sinful disobedience, the willing cooperation of the devils among men and jinn in defiance of Allah (Exalted is He), the abandonment of obedient service to Him, and the commission of unlawful deeds.
3. His manner of commanding and forbidding must be one that is characterized by lenient flexibility and sympathetic understanding, not by boorish impoliteness and harsh insensitivity. To put it even more emphatically, he should approach the task with an attitude of friendliness and good will. He should have a feeling of genuine concern for his brother, considering the fact that he has cooperated with his own enemy, the accursed Satan, who has seized control of his mind, and who has made it seem attractive to him to disobey his Lord and reject His commandment, with the intention of causing him to perish and be consigned to the Fire [of Hell]. As Allah (Exalted is He) has said:
[The devil] summons his party only that they may be among the inhabitants of the blazing inferno. (35:6)
Allah (Exalted is He) also said to His Prophet (Allah bless him and give him peace):
It was by the mercy of Allah that you were lenient with them, for if you had been harsh and hard of heart, they would have scattered from all around you. (3:159)
Moreover, Allah (Exalted is He) said to Moses and Aaron [Harun] (peace be upon them both), when He sent them to Pharaoh:
And speak to him gently, for then he may be mindful, or perhaps feel afraid (20:44)
The Prophet (Allah bless him and give him peace) once said, according to the tradition [hadith] of Usama:
It is not appropriate for anyone to enjoin what is right and fair and to forbid what is wrong and unfair, until he possesses three good qualities: [He must be] well versed [alim] in what he is enjoining, well versed in what he is forbidding; gentle Irafiq] in the process of enjoining, gentle in the process of forbidding; tolerant [hallm] in his approach to enjoining, tolerant in his approach to forbidding.
4. He must be patient [sabur], tolerant [halim], long-suffering [hamul], humble [mutawadi'], dispassionate [zail al-hawa], stout-hearted [qawi al-qalb], and disposed to be lenient [layyin al-janib]. He must be a physician [tabib] capable of healing the sick, a doctor [hakim] with the skill to treat a lunatic [majnun], and a leader [imam] who can act as a guide. In the words of Allah (Exalted is He):
And We appointed from among them leaders guiding by Our command, when they endured with patience. (32:24)
[They endured with patience] the insults and injuries they had to suffer at the hands of their own people, in order to sustain, strengthen and support the religion [dm] of Allah, so He appointed them to be the leaders, the guides and the physicians of His religion, the commanding officers of the believers [qadat al-muminm].
In the story of Luqman, Allah (Exalted is He) has said:
[And Luqman said to his son:] “Enjoin what is right and fair, forbid what is wrong and unfair, and endure with patience whatever may befall you; surely that is true constancy [min 'azmi'l-umur].” (31:17)
5. He must be someone who puts into practice what he commands other people to do. He must also be personally free of any guilt, untainted by what he forbids other people to do, so that they have nothing to let them gain the upper hand over him, thereby exposing him to blame and censure in the sight of Allah. Consider the words of Allah (Exalted is He):
Will you bid other people to righteousness, while you forget [to practice it] yourselves? And you are readers of the Book! Have you no sense at all? (2:44)
According to the tradition [hadith] of Anas ibn Malik (may Allah be well pleased with him), the Prophet (Allah bless him and give him peace) once said:
On the night when 1 was taken on my heavenly journey, I saw some men whose lips were being clipped with scissors, so I said: “Who are these people, O Gabriel?” and he told me: “These are the preachers [khutaba] of your Community [Umma], the ones who gave instructions to other people but forgot [to practice those instructions] themselves, even though they were readers of the Book.”
In the words of the poet:
Do not tell others not to do
the very thing you do yourself.
The shame on you, if you act thus,
is very great indeed.142
Qatada (may Allah hestow His mercy upon him) once said: “We have been told that this is written in the Torah: ‘The human being [ibn Adam] remembers Me and he forgets Me, he calls upon Me and he runs away from Me. In vain is what you are trying to do.’”
Allah (Almighty and Glorious is He) may have been referring here in someone who enjoins what is right and forbids what is wrong, yet leaves himself out of it; but He (Exalted is He) is More Aware [A lam] of the truth of the matter.
142 la tanha ‘an khalqin wa ta’ti mithlahu—’arun ‘alaika idha ataita ‘azimun.
The traditional report (hadith) of Abu Hazim al-Araj (R)…
One day, while I was at the seashore, one of the Companions of Allah’s Messenger (Allah bless him and give him peace) came up to me and said: “O Abu Hazim, do you know how to perform the ritual prayer?”
“How could I not know how to perform the ritual prayer”, said I, “since I am thoroughly familiar with its strictly obligatory elements, as well as with the customary observances [ma 'stanna] established by Allah’s Messenger (Allah bless him and give him peace)?”
….
“He said: ‘With what do you mark the opening of the ritual prayer’
“I said: ‘With the affirmation of Allah’s Supreme Greatness [bi't'takblr].’
“He said: ‘And what [element of the prayer] is its manifest proof [burhan]?”
“I said: ‘Its Qur’anic recitation [qira'a].’
“He said: ‘And what is its jewel, its very essence [jawhar]?’
“1 said: ‘Its glorification [of the Lord] [tasbih].’
“He said: ‘And what is its animation [ihya]
“I said: ‘Its humble submission [khushu ].’
“He said: ‘And what is its humble submission [khushu']?’
“I said: ‘Fixing one’s gaze on the spot where the act of prostration [sujud] is to be performed.’
‘He said: ‘And what is its solemn dignity [waqar]
“I said: ‘Its state of calm tranquility [sukun].’
“He said: ‘And what is its consecration [tahrim]?’
“I said: ‘The [initial] declaration of Allah’s Supreme Greatness takbir].’
“He said: ‘And what is its deconsecration [tahlil].’
“I said: ‘The [concluding] salutation [taslim].’
“He said: ‘And what is its emblem [shi ar]?
“I said: ‘The glorification [of the Lord] [tasbih] when its performance has been duly completed.’
“He said: ‘And what is the key to all of that, O Abu Hazim?’
“I said: ‘The ritual ablution [wudu].’
“He said: ‘And what is the key to the ritual ablution [miftah al-wudu]?”
“I said: The invocation of Allah’s Name [tasmiya (Bismillah)].
“He said: ‘And what is the key to the invocation of Allah’s Name [miftah at-tasmiya]‘!’
“I said: The intention [niyya].’
“He said: ‘And what is the key to the intention [miftah an-niyyaj]?
“I said: ‘Certitude [yaqin].’
“He said: ‘And what is the key to certitude [miftah al-yaqin]?.’
“I said: ‘Absolute trust [in the Lord] [tawakkul].’
“He said: ‘And what is the key to absolute trust [miftah at-tawakkul]”
“I said: ‘Fear [khawf]”
“He said: ‘And what is the key to fear [miftah al-khawf]?
“I said: ‘Hope [raja'].’
“He said: ‘And what is the key to hope [miftah ar-raja]?
“I said: ‘Patience [sabr].’
“He said: ‘And what is the key to patience [miftah as-sabr]?’
“I said: ‘Contentment [rida].’
“He said: ‘And what is the key to contentment [miftah ar-rida]‘!’
“I said: ‘Worshipful obedience [ta'a]
“He said: ‘And what is the key to worshipful obedience [miftah at-ta'a]?”
“I said: ‘Acknowledgment [of truth and reality] [i'tiraf]‘
“He said: ‘And what is the key to acknowledgment [of truth and reality] [miftah al-i'tiraf]?
“I said: ‘Acknowledgment of the Divine Oneness and Lordship [at-i'tiraf bi'l-wahdaniyya wa r-rububiyya]‘
“He said: ‘And by what means did you become acquainted with all of that?’
“I said: Through knowledge [ilm].’
“He said: ‘And by what means did you acquire knowledge [ilm]?
“I said: Through the process of learning [ta allum].’
“He said: ‘And by what means did you pursue the process of le [ta allum].’
“I said: Through intelligence [aql]
“He said: “And by what means did you acquire intelligence [aql]?”
“I said: There are two kinds of intelligence. For the making of one kind of intelligence, Allah is solely responsible, to the exclusion of His creatures. The other kind of intelligence is one that human beings can develop, through the discipline of training and education. When the two kinds are combined together as a team, each of them assists and supports the other.”
“He said: ‘And by what means did you accomplish all of that?”
I said: “Through the enabling grace of Allah. May Allah enable us, and you, to succeed in achieving that which is worthy of love and approval’
Excerpted from Al Ghunya li Talibi Tariq al-Haqq Vol 4
the truth on 
m.a.kidwai,CME/IND.RLY.(retd.) on 
