This is so correct, it seems to deserve the term ‘prophetic’.
To the Right Hon. A J Balfour, O.M, Secretary of State for Foreign Affairs.
1. Sir – Referring to our memorial of Jan 1 respecting Constantinople, Thrace and the homeland of the Turkish nation, we beg to observe that we refrained from expressing our opinion with regard to the other parts of the Turkish Empire, reserving it for a further representation to his Majesty’s Government, as we were not acquainted at that time with the suggestions before the Peace Conference for their ultimate disposition.2. We now learn from the Press that it is proposed to form them into self governing States, under the protectorate of one or other of the Allied and Associated Powers. As there is no Mohammedan representative on the Conference to place before it the opinions of his Majesty’s Mussulman subjects concerning the vast problems affecting the whole Islamic world which form the subject of consideration by the Conference, we venture to take the only constitutional course left to us for acquainting his Majesty’s Government and the Allied and Associated Powers with our views – viz., to submit those views in this memorial.
3. We welcome the proposal to create self-governing institutions in the occupied Provinces of Turkey and in Armenia under the guarantee of the League of Nations, but we most strongly deprecate the suggestion to sever them absolutely from the Turkish Empire. Our reasons for this submission are not sentimental; they are founded on grounds of expediency and policy which we respectively venture to think deserve the serious consideration of his Majesty’s Government and the Allied and Associated Powers. The evidence as to the depth of feeling, not only among the vast Mussulman population of India, but also among the Afghans and the frontier tribes (who form the bulk of the Mussulman element in the Indian Army) against the dismemberment of Turkey, and in favour of the preservation of her prestige, is accumulating day by day.
4. We hope that, with the disappearance of the two Empires that had hitherto exploited Asiatic unrest and misgovernment to their own advantage with a view to final political or economic absorption, the new peace would assure the pacific development of Western and Middle Asia on durable lines. We have no hesitation in expressing our conviction that Turkey, under a Government such as she has now been fortunate enough to obtain, with her prestige among Mussulmans of the world, would be an immense source of strength to England and the Allied Powers who rule over large masses of Moslems.
5. We fear, however, that the complete and absolute severance from the Turkish Empire of the provinces whose future status is under consideration will give rise to a rankling sense of injustice.
6. In any event, we venture strongly to urge that these proposed new autonomous States should not be withdrawn from the spiritual suzerainty of the Ottoman sovereign as Caliph. Our reasons for making this submission are based, firstly, on our desire for the peaceable development of Western Asia; and secondly, on the necessity, in our opinion, of an endeavor on the part of his Majesty’s Government to meet, so far as possible, the wishes and legitimate feelings of the Mussulmans, who form fully one-fourth of the population of the Empire.
7. Under the Sunni system of jurisprudence, the investiture of a new ruler by the Caliph, the Chief Pontiff, regularizes his status in the eyes of his people and makes any rising against him illegal ; it gives him prestige in the Mussulman world, and places him in an unimpugnable position. This was the reason that led the Mussulman sovereigns of India, before the rise of the Shiah Empire, which divided them from the Western Sunnis, to apply and obtain investiture from the Chief Pontiff. In our opinion, therefore, if the Peace Conference were to leave the Ottoman Sovereign or Caliph with the prestige of conferring on the rulers of these propose autonomous States on their accession to their respective thrones the usual investiture, it would not only conciliate Mussulman feeling, but would add to the guarantees of peace and pacific development among the people of those countries. To sever them altogether, both secularly and religiously, from the Ottoman State would, in our opinion, lead to constant trouble, and leave behind, as we have already ventured to submit, a legacy of bitterness which we humbly think might be avoided.
8. With regard to the suggested creation of a Jewish State in Palestine, we desire to observe that if the Peace Conference were to decide to create that province into a self-governing State, the entire Mussulman world would resent its being placed under any but a Mussulman ruler, whatever other form the Government may take. Not only is Jerusalem intimately associated with the Mussulman religion and Mussulman religious traditions, but in the long course of fourteen centuries the land has become covered with the memorials of the Mussulman faith. To convert it into a Jewish State or to place it under a Jewish ruler would be most repugnant to Mussulman feelings, especially as only one-seventh of the population of Palestine is Jewish. History proves that the Jews can live in the closest amity with their Mussulman fellow-subjects under Moslem rulers, and enjoy exceptional privileges not conceded to them even now by many European nations.
9. Finally we venture to appeal once more to his Majesty’s Government and the Peace Conference that, in devising the new form of government for Armenia, the rights and interests, together with the religious institutions and places of worship, of the large Mussulman population inhabiting that province (who in many districts form the majority) should be safe-guarded and that they should be protected from persecution, and that they should be placed on an equal footing with the non-Moslem population in the enjoyment of all civil rights and privileges – We have the honour to be, sir, your most obedient and humble servants.
Shaikh MH Kidwai of Gadian
Khwaja Kamalud Din
Marmaduke Pickthall
S H Kidwai of Rampure
Ibrahim S Haji
Aga Khan
Ameer Ali
AA Baig
MH Ispahani
AA Mirza
A S M Anik
(Twenty other signatures)(ref: Samuel Marinus Zwemer, “The Moslem World” (1919), Harrisburg, Pa)
She (Mary Fisher 1623 – 1698) paid a subsequent visit to the West Indies, but her name is chiefly associated with her journey to the east, undertaken from the conviction that it was her duty to seek for a religious interview with the Sultan Mahomet IV. Although only eighteen years of age, he was then at the height of his power, and Turkey was viewed with dismay by the nations of Christendom.campt
“This English maiden,” writes Gerard Croese, would not be at rest before she went in person to the Great Emperor of the Turks and informed him concerning the errors of his religion and the truth of hers”. … The English consul there, when he learnt her intention – not recognizing her heavenly commission – very naturally advised her “by all means to forbear;” and when he found that his warnings were wholly unheeded, and that no milder measures would avail — recoiling from the idea that a woman should expose herself to such a perilous journey and hazard the unrelenting cruelty of oriental despotism – he placed her on board a vessel bound for Venice, giving orders that she should be conveyed thither.
But Mary Fisher was not to be so easily withheld from her holy errand. She induced that captain to land her on the Morea, and,
“Bearing God’s message in her heart, Her life within her hand”
alone, knowing neither the route nor the language, she traveled on foot along the Grecian coast, through Macedonia, and over the mountains of Thrase, until she at length reached the beautiful plain, watered by the wide Maritza, on which Adrianople stands. Here the Sultan was encamped with so great an army and retinue, that even that spacious tract of land seemed barely large enough for them. Even now a less steadfast faith would have wavered, for how was an abhorred Christian to gain access to the Mohammedan monarch “Shadow of god” as he was at times entitled! Having told her errand to some of the citizens, she asked them to bear her company to the royal camp; but their dread of the Sultan’s displeasure forbade them to yield to such a request. So alone- yet not alone
“In the still temple of her son, Communing with her God,”
She went hither and thither until her diligent quest was rewarded by finding some one who was bold enough to speak to the Grand Vizier, Achmet Bassa, on her behalf. Through him the Sultan was informed of the arrival of an English woman who had “Something to declare to him from the great God; ” and she was told that she might have an interview with him on the following morning.
Spending the night in the city, she went back to the camp at the appointed hour, where the Sultan awaited her, surrounded by his chief officers, as was his wont when giving receptions to ambassadors. By one of the three interpreters who were present he asked her whether it was true that she had a message from the Lord God? On her answering affirmatively, he bade her “Speak on.” Waiting for the summons of her Lord, she did not at once address him, which led him to inquire whether it were her wish that any of the company should withdraw before she spoke?
When she replied that she did not desire this, he told her to speak the word of the Lord without fear, since they had “good hearts” to hear it; strictly enjoined her moreover, to say neither more nor less than the word she had from the Lord, since they were willing to hear it, be it what it might. With great gravity the whole assembly gave heed to her earnest ministry, and when she became silent the Sultan asked if there were nothing more she would like to say? When she inquired whether he had understood her, he answered, “yea, every word, and it is truth!” He then expressed his desire that she should remain in his dominions, and when she declined this proposal, offered her a guard to escort her to Constantinople, as he would be greatly greived if any harm should befall her in his empire. But she courteously refused this offer, trusting in the Lord alone.
May we not hope that one who had, for the moment, ignored the great national contest between the Crescent and the Cross, and – far beyond this- laid aside the prejudices of the exacting faith of his fathers in his readiness to hear “the word of the Lord” albeit from the lips of a woman .. [yk: incorrect account of Sultan Mehmet's death follows]
Certainly his conduct stands out in strange contrast to that of the professing Christians of Boston, who would have no doubt have despised him as an infidel. Mary Fisher arrived at Constantinople, we learn “without the lead hurt or scoff,” and finally reached England in safety.
(ref: Friends’ Intelligencer Vol XXXIII (1877). Philadelphia: John Comly)
The following is a letter reproduced from Mary Fisher speaking of her experience:
My dear love salutes you all in one, you have been often in my rememberance since I departed from you, and being now returned into England and many trials, such as I was never tried with before, yet have borne my testimony for the Lord before the King unto whom I was sent, and he was very noble unto me, and so were all they that were about him; he and all that were about him received the word of truth without contradiction.
They do dread the name of God, many of them, and eyes His messengers. There is a royal seed amongst them which in time God will raise. They are more near truth than many Nations, there is a love begot in me towards them which is endless, but this is my hope concerning them, that He who hath raised me to love them more than many others will also raise His seed in them unto which my love is.
Nevertheless, though they be called Turks, the seed of them is near unto God, and their kindness hath in some measure been shewn towards His servants. After the word of the Lord was declared unto them, they would willingly have me to stay in the country, and when they could not prevail with me, they proffered me a man and a horse to go five days journey that was to Constantinople, but I refused and came safe from them. The English are more bad, most of them, yet hath a good word gone through them, and some have received it, but they are few: so I rest with my dear love to you all
- Your dear sister, MARY FISHER.
(ref: Hodgkin, Lucy (1917). A Book of Quaker Saints (pg 324). London: T.N. Foulis)
Here is a video of a short but powerful speech given by Sheykh Maulana at the “Avrupa Milli Gorus Teskilati” convention fourteen years ago. In the video you can see the former prime minister of Turkey and then head of the Islamic oriented Refah Party, Necmettin Erbakan; the mayor of Istanbul and now the current prime minister of Turkey, Recep Tayyip Erdogan; and Refah Party parliamentarian who later was living in exile from Turkey for many years, Sevki Yilmaz.
The video has english subtitles:
Friday, June 20, 2008
Mathematicians Kemal Karaosmanoğlu and Süleyman Metin Yılmaz have developed a database software program of Ottoman classical music. Called Mus2okur, the software contains musical notes of thousands of Ottoman classical works
VERCİHAN ZİFLİOĞLU
ISTANBUL – Turkish Daily News
An incredible collection of the musical notes of Ottoman classical works has been gathered together in a revolutionary new software program created by two Turkish mathematicians.
Mathematicians Kemal Karaosmanoğlu and Süleyman Metin Yılmaz spent years looking at musical manuscripts of a myriad of Ottoman classical songs and instrumental works found in the dusty archives of TRT, Turkey’s first and only state television and radio station. As a result of this meticulous study, they applied the musical notes of more than 1,500 classical works to database software they created, calling the result Mus2okur. The software program not only contains the musical notes of centuries-old Ottoman works, but also their lyrics and information about the composers. In addition, each song in Mus2okur is provided with a makam, melodic mode, and usul, underlying rhythmic cycle that complements the melodic rhythm and helps shape the overall structure of a composition in Ottoman classical music.
Mus2okur also contains an index of a total of 24,000 different Ottoman classical works with their descriptive characteristics. All the works can be applied to 128 different musical instruments on a music computer and can be played with a fretless guitar.
Mus2okur is a masterpiece, said Karl Signell, world-renowned U.S. ethnomusicologist and scholar of Turkish classical music.
Mus2okur is one of the most successful studies I have ever witnessed and is a unique source for addicts and researchers of Ottoman classical music, said Periklis Tsoukalas, a Greek musician who specializes in Eastern music.
In the early years of the Turkish Republic, Ottoman classical music was neglected to a great extent because it evoked a past tradition and way of life not in line with modernization and Westernization efforts of the young nation state. We have adopted the notation system of the West and simply ignored our own classical music, said Karaosmanoğlu. As we turned our face to the West, we neglected our own music. Karaosmanoğlu noted that in most Western music, the octave is divided into 12 semitones, while Ottoman classical music features a much more complex range of tones.
Mus2okur also contains information on a specific music notation system created by Hampartsoum Limondjian, more commonly known as Baba Hamparzsum, a prominent Ottoman Armenian composer of Turkish classical music. Called the Hampartsoum notation system, the system Limondjian developed became the main musical notation system for Turkish classical music. Limondjian served as royal musician during the reign of Ottoman Sultan Selim III, who was also a musician. Hampartsoum notation uses symbols derived from an older notation called khaz used by the Armenian Church in the eighth and the ninth centuries.
The music notation system created by Limondjian is the basic notation system in the history of Turkish classical music. Thousands of old songs are still alive today thanks to Limondjian’s notation system, said Karaosmanoğlu. This is the reason why we have also incorporated his notation system to our software program, he said.
Mus2okur’s rich database makes it a great reference on Ottoman classical music for Western musicians and scholars who are interested in the unique style of music.
[http://www.turkishdailynews.com.tr/article.php?enewsid=107702]
When trying to understand the connection between Mureed and Sheykh, the story of Uways al Karani (R) is a key which will open up understanding, especially in these days where students are often seperated by their teacher in many physical ways.
In the example of Uwaysal Karani (R) we find also the power of spiritually connecting to the teacher, which is possible even over vast distances.
It is interesting to note here that the key of Uwaysal Karani’s (R) example is closeness and attachment to the Prophet (S), not attempts at independence and de-emphasis.
It is with emphasis on the teacher and love for the teacher he never met which gave Uwaysal Karani (R) his particularly high status.
One chapter of Sahih Muslim is dedicated to the hadith of Uwaysal Karani (R)
So my advice to you is stick to your own guide like Uwaysal Karani (R), who loved his guide deeply from afar.
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‘Umar bin Khattab reported: I heard Allah’s Messenger (S.A.W.) as saying: Worthy amongst the successors would be a person who would be called Uways. He would have his mother (living with him) and he would have (a small) sign of leprosy. Ask him to beg pardon for you (from Allah). [Saheeh Muslim, Book 31, Number 6171]
His name was Uways, he was known as Uways al-Qarani because he lived in a village called “Qaran” in Yemen. Uways bin ‘Amir al Muradi al-Qarani (Radia-Allahu’anhu) was a very pious and noble person. Although his life was insignificant from a worldly point of view, he is renowned and honored amongst all Muslims, Sufis in particular, for his piety, practice of zuhd (asceticism) , as well as a deep love and affection for the Beloved Messenger of Allah (Salla’llahu’ alayhi was salaam). It is said that he spent all his hours in solitude, fasting, night vigil and salat (prayers). Uways al-Qarani was presented the blessed cloak of Rasulullah (S.A.W.) on the Holy Prophet’s instruction. It is preserved in Istanbul, Turkey. He had embraced Islam while the Beloved Prophet was still alive. He naturally had a very strong desire to see the Prophet but since his mother was very old and she needed his constant care and attention, he could not visit the Beloved of Allah. As a reward of his service to his mother, he was treated as a Sahabi (Companion of Prophet) by the Prophet even though he could not see him personally. His name entered the list of Sahaba only because of his strong intention to see the Allah’s Beloved Messenger. When Uways al-Qarani received a message about the Beloved Prophet, that he had lost a tooth in the battle of “Uhud”, Uways pulled one of his own teeth out (because of his love towards the Beloved Prophet).
Once the Companions asked the Beloved Prophet: “Has Uways Qarani ever visited you? The Beloved Prophet replied: “No, He never watched me physically, but spiritually he met me.”
He had asked his mother’s permission to visit Allah’s Most Beloved Messenger Salla Allahu ta’ala ‘alayhi wa Sallam, and she said: “You have my permission to go, see him once, and come straight back. If the Messenger Salla Allahu ta’ala ‘alayhi wa Sallam is at home, you may meet with him; if not, come straight back here.” Uways made a journey of three months on foot, from the Yemen to Madinah the Illuminated. When he reached Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam’s house, he knocked on the door and Hadrat Aisha Radi allahu Anha, wife of the Chosen Prophet and Mother of the Believers opened the door. She told him that Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam was in the Masjid.
Uways Radi allahu Anhu remembered his promise to his mother and replied: “Please convey my salaams to my Beloved Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam. Kindly inform him that Uways came from the Yemen, did not find him at home, and is returning to the Yemen, since he does not have permission from his mother to meet him in the mosque.”
When the Rasul Salla Allahu ta’ala ‘alayhi wa Sallam came home from the mosque, he found the radiance of Uways in his house. Hadrat Aisha Radi allahu Anha told him what had happened, and conveyed Uways’s salutations. His blessed eyes looked towards Yemen and the Beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallam said: “The fragrance of our friend is reaching us.” The noble Companions asked: “If Uways is your friend, why did he not stay to see you?” Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam replied: “He complied with a promise given to his mother and he is serving her.”
The Beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallam said “Uways will come back to Madinah the Illuminated, to meet me, but we will not meet physically, for I shall then be united with my Lord ”
Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam said that when Uways Radi allahu Anhu came back to Madinah he was to be given his cloak, and asked to pray for the Community of Muhammad Salla Allahu ta’ala ‘alayhi wa Sallam. He also mentioned that a light was visible on one of Uways’s hands.
During Hadrat Umar Radi allahu Anhu’s Caliphate, a number of Yemeni’s visited Madinah the Illuminated and Hadrat Ali and Hadrat Umar Radi allahu Anhu ajmain approached them and enquired about the Saint, Uways Radi allahu Anhu, from the village of Qaran. The Yemenis said they knew of no such saint, but they did point out that a camelherd from that village, who seldom mixed with other people, preferring to spend his time in worship, alone among the camels. Hadrat Ali and Hadrat Umar Radi allahu Anhu ajmain then approached Hadrat Uways Radi allahu Anhu, greeted him, conveyed the greetings of the Messenger Salla Allahu ta’ala ‘alayhi wa Sallam, and presented him with his blessed cloak. But he was reluctant to accept. “Surely there is some mistake!” he exclaimed, in his desire to hide himself. Seeing the light upon his hand, however, they cried: “You are the saint described to us by Allah’s MessengerSalla Allahu ta’ala ‘alayhi wa Sallam, for he told us about the light on your hand.” They also reported to him the wish of the blessed MessengerSalla Allahu ta’ala ‘alayhi wa Sallam that he should pray for the Community of Muhammad.
Hadrat Uways Radi allahu Anhu rubbed the blessed cloak over his face and eyes and kissed it. Then he asked to be left alone. When he was alone he held the cloak and began to pray: “0 Allah this cloak is the cloak of Your beloved Messenger. He has presented it to me, but I refuse to wear it unless You pardon the Community of Muhammad Salla Allahu ta’ala ‘alayhi wa Sallam.” He then repeated his prayer in exactly the same words. As he was about to repeat his prayer a third time, Hadrat Ali and Hadrat Umar Radi allahu Anhu ajmain came beside him. He cried: “Oh, you came too soon! Upon my first supplication, Allah granted me forgiveness for one third of the Community; on my second, He forgave two-thirds of the Community. In my third request I was pleading for pardon for the entire Community of Muhammad – then you came along!”
As with people in every age, the Yemenis were unaware of the presence in their midst of such a saint, whose prayers were accepted. They imagined him to be an ordinary camelherd. The Friends of Allah, do not seek fame, and as such hide themselves away from other people.
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the truth on 
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