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)
The bungled Fourth Crusade of 1201-04 was intended as an assault on Islam to capture the holy city of Jerusalem, but it soon turned into an attack by western Christianity upon the capital city and dominions of Byzantanium. The shameful sack of Constantinople by the Venetians threatened Athens with the same fate when crusaders arrived at its gates. Rather than see their city destroyed, the Athenians surrendered and, for the next 250 years, they found themselves governed by a succession of Frankish and other western European authorities, while the Parthenon, now a cathedral, was presided over by a Catholic archbishop.
In 1454 the Ottoman ruler Mehmet II, the Conqueror, took Constantinople and finally brought to an end the reign of the formerly powerful Byzantine emperors. In the subsequent expansion of the Ottoman empire westwards, Athens was taken in 1456. A last resistance held out on the Acropolis for two more years, before it fell in 1458. Having been previous a pagan temple and a Christian church, the Parthenon now became a mosque. Where once, from the tower i nthe south-west corner, a bell had rung the faithful to worship, there now rose a minaret. The high alter at the end of the building was displaced by the sacred furniture of the Islamic faith, while the Christian paintings on the interior walls were whitewashed. By and large, however, there were no drastic changes to the fabric of the building, such as those occasioned by its conversion into a church. Nor did the Muslim faithful engage in the fanatical defacement of infidel images that had previous destroyed so many of the Parthenon’s sculptures.
Around 8pm on the 26th September 1687, a shot was fired from a cannon belonging to a force besieging the Ottoman garrison of the Acropolis. It entered the Pathenon through the roof and fell among a store of gunpowder, put there for safekeeping in what had seemed to the Turks the strongest part of the castle that the Acropolis had become. Such was their trust in the stout walls of the ancient temple, three hundred Turks had also taken sheltered there. They were all killed when the bomb ignited the gunpowder causing an explosion, which blew off the roof and brought down the central part of the flank walls and their external colonnades. The captain of the attacking force was a Swede, Count Koenigsmark, but the overall commander of the crusade-like alliance that had invaded mainland Greece and mounted a major assault against the Ottomans was the Venetian general and nobleman Francesco Morosini. Destruction of the Parthenon, by now the famous among European travelers, was a shocking event. Insult, moreover, was added to injury with a failed attempt by the perpetrators to lower to the ground the as yet unscathed central figures of the west pediment. The lifting tackle broke and the sculptures were smashed to pieces in their fall.
Pagan temple, then church, then mosque, the Parthenon now entered a new phase as romantic ruin. Morosini’s occupation of Athens was short-lived and the Turks returned within months to an increasingly fortified Acropolis. Within the ruin of the great temple, now open to the sky, they built a small mosque standing directly on the ancient stone-paved floor.
(ref: The Parthenon Sculptures – Jenkins, 2007)
When independent Greece gained control of Athens in 1832, the visible section of the minaret was demolished from the Parthenon, and soon all the medieval and Ottoman buildings on the Acropolis were destroyed. However the image of the small mosque within the Parthenon’s cella has been preserved in Joly de Lotbinière’s photograph, published in Lerebours’s Excursions Daguerriennes in 1842: the first photograph of the Acropolis.
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“The battery was commanded by Antonio Muitoni, Conte di San Felice, and the artificer’s name was Sergeant di Vanny.” (The Carrey Drawings of the Parthenon Sculptures, 30).
The force of the explosion led the Turks to surrender, and the Venetian general Morosini further damaged the building in his unsuccessful attempt to remove the sculptures of the west pediment. “Heard some curious extracts from the life of Morosini, the blundering Venetian, who blew up the Acropolis of Athens with a bomb, and be damned to him!” (Byron, A Self Portrait, in his Own Words, Peter Quennell, editor, Oxford Press, 1990, pg. 249).
Once the Turks were able to expel the Venetians a year later, the Acropolis was transformed into part of the city with many small homes scattered around its ground and a small mosque inside the ruined Parthenon.
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Evliya Celebi had seen the great mosques of Damascus and Edirne and Cairo and Jerusalem and Constantinople, but he said:
Presently there are well-constructed locations which have been disfigured by the wounds from the fire, but still, in the sphere of this ancient world, there is no such sparkling and luminous mosque since, no matter how often you enter it, on each subsequent entrance so many kinds of artful, individual and exemplary illustrations are evident and manifest. **
The “Noble Edict of the Rose Chamber” was an 1839 proclamation by Ottoman Sultan Abdül Mecid I that launched the Tanzimat period of reforms and reorganization within the Ottoman Empire.
Below is the text of the edict:
BismillahirRahmanirRahim
—-
All the world knows that since the first days of the Ottoman State, the lofty principles of
the Qur’an and the rules of the Sheriat were always perfectly observed. Our mighty
Sultanate reached the highest degree of strength and power, and all its subjects [the
highest degree] of ease and prosperity. But in the last one hundred and fifty years,
because of a succession of difficulties and diverse causes, the sacred Sheriat was not
obeyed nor were the beneficent regulations followed; consequently, the former strength
and prosperity have changed into weakness and poverty. It is evident that countries not
governed by the laws of the Sheriat cannot survive.
From the very first day of our accession to the throne, our thoughts have been
devoted exclusively to the development of the empire and the promotion of the prosperity
of the people. Therefore, if the geographical position of the Ottoman provinces, the
fertility of the soil, and the aptitude and intelligence of the inhabitants are considered, it is
manifest that, by striving to find appropriate means, the desired results will, with the aid
of God, be realized within five or ten years. Thus, full of confidence in the help of the
Most High and certain of the support of our Prophet, we deem it necessary and important
from now on to introduce new legislation to achieve effective administration of the
Ottoman Government and Provinces. Thus the principles of the requisite legislation are
three:
1. The guarantees promising to our subjects perfect security for life, honor, and
property.
2. A regular system of assessing taxes
3. An equally regular system for the conscription of requisite troops and the
duration of their service.
Indeed there is nothing more precious in this world than life and honor. What
man, however much his character may be against violence, can prevent himself from
having recourse to it, and thereby injure the government and the country, if his life and
honor are endangered? If, on the contrary, he enjoys perfect security, it is clear that he
will not depart from ways of loyalty and all his actions will contribute to the welfare of
the government and of the people.
If there is an absence of security for property, everyone remains indifferent to his
state and his community; no one interests himself in the prosperity of the country,
absorbed as he is in his own troubles and worries. If, on the contrary, the individual feels
complete security about his possessions then he will become preoccupied with his own
affairs, which he will seek to expand, and his devotion and love for his state and his
community will steadily grow and will undoubtedly spur him into becoming a useful
member of society.
Tax assessment is also one of the most important matters to regulate. A state, for
the defense of its territory, manifestly needs to maintain its borders, the costs of which
can be defrayed only by taxes levied on its subjects. Although thank God, our Empire has
already been relieved of the affliction of monopolies, the harmful practice of tax-farming
[iltizam], which never yielded any fruitful results, still prevails. This amounts to
handing over the financial and political affairs of a country to the whims of an ordinary
man and perhaps to the grasp of force and oppression, for if the tax-farmer is not of good
character he will be interested only in his own profit and will behave oppressively. It is
therefore necessary that from now on every subject of the Empire should be taxed
according to his fortune and his means, and that he should be saved from any further
exaction. It is also necessary that special laws should fix and limit the expenses of our
land and sea forces.
Military matters, as already pointed out, are among the most important affairs of
state, and it is the inescapable duty of all the people to provide soldiers for the defense of
the fatherland [vatan]. It is therefore necessary to frame regulations on the contingents
that each locality should furnish according to the requirement of the time, and to reduce
the term of military service to four or five years. Such legislation will put an end to the
old practices, still in force, of recruiting soldiers without consideration of the size of the
population in any locality, more conscripts being taken from some places and fewer from
others. This practice has been throwing agriculture and trade into harmful disarray.
Moreover, those who are recruited to lifetime military service suffer despair and
contribute to the depopulation of the country.
In brief, unless such regulations are promulgated, power, prosperity, security, and
peace may not be expected, and the basic principles [of the projected reforms] must be
those enumerated above.
Thus, from now on, every defendant shall be entitled to a public hearing,
according to the rules of the Sheriat, after inquiry and examination; and without the
pronouncement of a regular sentence no one may secretly or publicly put another to death
by poison or by any other means. No one shall be allowed to attack the honor of any
other person whatsoever. Every one shall possess his property of every kind and may
dispose of it freely, without let or hindrance from any person whatsoever; and the
innocent heirs of a criminal shall not be deprived of their hereditary rights as a result of
the confiscation of the property of such a criminal. The Muslim and non-Muslim subjects
of our lofty Sultanate shall, without exception, enjoy our imperial concessions. Therefore
we grant perfect security to all the populations of our Empire in their lives, their honor,
and their properties, according to the scared law.
As for the other points, decisions must betaken by majority vote. To this end, the
members of the Council of Judicial Ordinances [Mejlis-i Ahkam-i Adliyye], enlarged by
new members as may be found necessary, to whom will be joined on certain days we
shall determine our Ministers and the high officials of the Empire, will assemble for the
purpose of framing laws to regulate the security of life and property and the assessment
of taxes. Every one participating in the Council will express his ideas and give his advice
freely.
And he (Dimitrie Cantemir d. 1723) concludes with these lines, having challenged his European readers: “I dare even say that Turkish music is much more perfect than that of Europe towards the measurement and the proportion, and it is also so difficult to understand that there are only three or four people who were familiar with the principles and the delicacies of this art “(HEO, II p.178).”
We emphasize this point about the complexity of music that “is much more perfect than that of Europe towards the measure” because we have actually experienced, out of only the nine makam we selected, the following (or beats) 14 / 4, 16 / 4 10 / 8, 6 / 4, 12 / 4 48 / 4 and 2 / 4. And of these seven measures only the rhythms 6 / 4 and 2 / 4 are common in the Western world.
-Jordi Savall – Istanbul (“The Book of the Science of Music”) -
To put it bluntly, Ottoman history is the history of the Turks, the history of the Turkish state. At the same time, though, it is the shared history of the more than ten nations that live in the twenty or so states in this part of the world, each of which has been home to tribes speaking different languages and following different religions. We have to accept these facts. Once we do, we will appreciate that without a knowledge of Ottoman history and of Turkish, it is impossible for people in the Balkans, the Middle East, the Caucasus or Southern Russia to study history and to gain awareness of history. That is to say, unless they know Turkish and go into Turkish sources, there is no way that they can write the history of their own nations. Somehow the Hungarians and the Israelis (the latter being the latest newcomers to this region) have understood this. Unfortunately, the other former people of the Ottoman Empire cannot be said to have displayed the same insight.
- “Discovering the Ottomans” – Ilber Ortayli
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