Osmanlı devleti ile İtiliaf devletleri arasında imzalanan antlaşmadır. 30 Ekim 1918'de imzalanmıştır.

Although the term Ottoman Archives should in fact include any archive that once fell within the boundaries of the Ottoman Empire, it only reminds us of the Başbakanlık (Primeministerial) Archives and that of Topkapı Palace in Istanbul. Furthermore the Ottoman archival material whether found in the National Archive of Cairo or in Ragusa Archive of Yoguslavia are of no lesser importance than those found in Başbakanlık Archive although not as abundant. The scholars of the Balkan states such as Albania, Bosnia, Bulgaria and Hungary have not only taken interest in the Ottoman archives in their own countries, but also in the Primeministerial Archive of Istanbul, and have studied and published many documents -especially the ones pertaining to their own countries- from these archives. Unfortunately the Turks and the Arabs have only recently started taking interest in these archives and particularly the Arab scholars in this field are very scant. There is no doubt that these archives are not only important for the Muslim countries but also for the world history. The report prepared by Unesco in 1982 makes this point very clear.

Following the establishment of regular diplomatic relations between the Ottoman Empire and foreign states in the sixteenth century, the Ottomans began to face what came to be known as the protégé system, which later proved to be the most dangerous threat to the very existence of their empire. This was the notion of foreign protection for the non-Muslim subjects of the Ottoman Empire.

The sancak of Amid (today known as Diyarbakır) has been ruled by the Byzantines, Arabs, Selçukids, Artukids, Ayyubids, Akkoyunlus and Ottomans. Therefore the sancak has been exposed to the cultures of these states. Thus the province had undergone a great cultural impact which can clearly be traced in the personal and place names used in the sancak. The place and personal names recorded in the 1518 Ottoman cadastral survey of the sancak of Amid are the basis of some pointers made in this article.

Tenacious and systematic attempts are being made by a number of Armenian 'scholars' to sway, especially Jewish public opinion, that there is a link between the experiences of the Armenians in the Ottoman Empire during World War I, which they label as 'the first genocide of the twentieth century', and those of the European Jewry during World War II. By their persistent attempts, skilful manipulation of the feelings of some Jewish and other sympathisers, and masterful use of distorted, tendencious, and even forged 'documents', they have succeeded in winning over some of those who are the real victims of the Holocaust, and a number of younger generation Jewish writers, such as Yehuda Bauer, Leo Kuper, and a few others. Is there such a parallel? Let us examine the arguments for and against before we answer this question.

As a result of the tension now existing between Israel and the Muslim world, it long has been assumed that the anti Semitism to which Jews of the Ottoman Empire were subjected over the centuries was the result of Muslim antipathy for Judaism and Jews, and that it was carried out largely by Muslims. This idea was spread by Christian nationalist groups within and outside the Ottoman Empire for the purpose of gaining the support of world Jewry for their causes. At times, moreover, these groups even stimulated Muslim attacks on their own people to gain the support of the Christian nations of Europe.

Türk ulusu, 1071'den sonra Anadolu'yu "Türk anavatanı" yapmıştır. Batılı devletler, bu tarihten sonra, Türk ulusu ve Türk anavatanı gerçeğini görmezlikten gelip; Türkleri bir gün Doğu'ya sürebiliriz hayalini kurmuş¬lardır. Bizans'ın yenilgisi, yok oluşu, Batı'yı telaşlandırmıştır. Batı, Türkler'e karşı "Haçlı Seferleri" düzenlemiş, yenilgileri ile sonuçlanan bu seferlerden sonra, Türklerin kurduğu Osmanlı İmparatorluğu'na boyun eğmiştir. Osmanlı İmparatorluğu'nun zayıflaması ve Avrupa devletlerinin sömürgeler kurmak istemeleri yüzünden birbirlerine düşmeleri, Osmanlı toprakları üzerinde pazarlıklara başlamalarına neden oldu. Batı'lı büyük devletler, Osmanlı imparatorluğu içinde bir Türk ulusu ve onun üzerinde 900 yıl yaşadığı bir de anavatanı olduğu gerçeğini hiç hesaba katmadan görüşmeler yapıyorlar, kongreler düzenleyerek "hasta adam" ın mirasını paylaşmaya çalışıyorlardı. Türk vatanını sömürgeci güçlerden ve yabancı istilâsından kurtarmak amacıyla başlatılan "Bağımsızlık Savaşı"nın ne koşullar altında verildiğini, adım adım zafere nasıl ulaşıldığını bilmek ve araştırmak kuşkusuz ki, çok önemlidir. İncelemeye çalışacağımız "Tekâlif-i Milliye Emirleri ve Uygulanışı" araştırılmadan, "Millî Mücadele"nin nasıl gerçekleştirildiği konusu yeterince bilinemeyecek dolayısıyla da; anlam ve önemi tam olarak kavranamayacaktır.

The move of the Bulgarian Communist Government to liquidate the Muslim Turks in Bulgaria, initiated at the end of 1984 and completed in the beginning of 1985, by forcing the Turks in Bulgaria to exchange their Turkish names for Bulgarian ones, is a crime against the most elemantary principles of human rights, of world civilization and culture. By this act the Bulgarian government has committed itself to a policy of an ethnic, cultural and political genocide. Though this term has been initially used to mean physical destruction of one or another nation, in a broader sense it signifies a cultural and political extinction of a national minority.

For almost six centuries the position of the Armenian nation (millet) within the Ottoman Empire, was one of relative peace, order, security and prosperity until the genesis, in the 1870s, of the so-called "Eastern Question". The Turco-Russian war of 1877 had resulted in the abortive Treaty of San Stefano, and had brought about the signature of the Cyprus Convention and the Treaty of Berlin. These treaties were supposed to procure more privileges for the Ottoman Armenians, but they were actually intended to enable the Great Powers, in particular Britain and Russia, to interfere in the internal affairs of the Ottoman Empire with the hope of snatching a greater share of the spoils when the Empire ultimately collapsed.

The historical importance of the Eastern Region of Saudi Arabia can never be denied; Al-Hasa may have the fame as an oasis, but Katif as part of it is of no less importance. The territory of Katif is divided from Al-Hasa province by an intervening range of hills, the most famous of which is know as Jabal Mushahhar. This hill, seven hundred feet high, falls about ten miles to the south of Katif.