The son of one of the Cezire aghas was struck between the shoulders by a horse that had lifted both its feet while the boy was on the road. The child fell to the ground and began to writhe under the horse's hooves. Eventually, people nearby came to help. When they saw the child motionless and seemingly dead, they wanted to kill Molla Said. As the aga's servants drew their daggers, Molla Said immediately took out his revolver and addressed the men: "If you look at the truth, God killed the child. If you look at the appearance, the horse killed him. If you look at the cause, Kel Mustafa killed him; because he gave me this horse. Wait, I will go and see the child; if he is dead, then we can fight." He dismounted from the horse and took the child into his arms. Not seeing any movement in the child, he plunged him into cold water and pulled him out. The child opened his eyes smiling. At this, the entire village was astonished.
After this strange incident, he stayed in Cezire for a while and then went with his student Molla Salih to Biro, the dwelling place of the bedouin Arabs. After staying there for a while, he heard that Mustafa Pasha had once again begun to oppress people. He went to him and gave advice and warnings. One day, during an argument, he told Mustafa Pasha, "Have you started oppressing again? I will kill you in the name of God." The Pasha's secretary intervened.
At that time, Molla Said greatly despised Mustafa Pasha for his oppression. The Pasha could not tolerate this disdain and attacked him to kill him; but the Miran aghas restrained him. Eventually, Mustafa Pasha's son Abdulkerim approached Molla Said and said, "His beliefs are wrong; I beg you, please go to another place for now."
Abdulkerim's request did not deter him; alone, he moved toward Biro Desert, the dwelling place of the bedouins. On the way, he encountered bandits. Since the bandits' weapons were spears and Molla Said's weapon was a Mauser, he began shooting at them, and the bandits retreated. Continuing on his way, he encountered a second group of bandits. This time, there were many of them, and they surrounded him. Just as they were about to kill him, one of them recognized him and said, "I saw this man among the Miran tribe. He is a famous person."
Tarihçe-i Hayat
·Ilk Hayati
·machine translation (qwen3-32b-sre)
· · ·
A few days later he comes to Mardin. The Mardin ulema try to oppose him but fail; when they see the extraordinary intellectual power in the young Said, who was of their sons' age, they accept him as their master.
At this time, he met two students who had come to Mardin. One of them belonged to the Jamāl al-Dīn al-Afghānī movement, and the other was from the Sūnūsī Sufi order. Through them, he became familiar with both the teachings of Jamāl al-Dīn al-Afghānī and the Sūnūsī order.
Molla Said entered political life at a very young age and began to serve his homeland and people. His first political life began in Mardin. Because of this, he was exiled to Bitlis with the hand of a governor's oppression, his hands bound and under the supervision of guards. While traveling to Bitlis with the gendarmes, the time for prayer came. He informed the gendarmes that he wanted to pray. When they refused, he opened the iron shackles as if they were a handkerchief and threw them in front of them. The gendarmes considered this an act of miracles and were astonished. With submission, request, and supplication, they said, "Until now we were your guards; from now on we are your servants."
While in Bitlis, one day they were informed that the governor and some officials were drinking alcohol. He became angry and said, "I cannot accept this behavior of a person representing the government in a pious country like Bitlis," and went to the drinking gathering. After reciting a noble hadith about alcohol, he spoke very harsh words. In case the governor tried to threaten him, he kept one hand near the revolver. However, the governor was an exceptionally dignified and courageous person and did not utter a word. After leaving, the governor's aide said to the young Said, "What did you do? What you said could lead to your execution."
The young Said replied, "I did not imagine execution; I thought it would be imprisonment or exile. Whatever it is, if I die to prevent an evil act, what harm is there?"
Tarihçe-i Hayat
·Ilk Hayati
·machine translation (qwen3-32b-sre)
· · ·
The constitution of this union is the Sunnah of the Prophetic and the legal code of religious commands and prohibitions. And our swords are also solid proofs. For, to conquer civilized nations is by persuasion, not by coercion as with speechless savages. The pursuit of truth is through love. Enmity, on the other hand, is against savagery and fanaticism. Its goal and purpose are the unity of the word of God. The Sharia is ninety-nine percent about morality, worship, the hereafter, and virtue, and only one percent is related to politics; let our leaders think about that.
Our current purpose is to bring that luminous chain into existence, and to guide everyone along the path of progress with a certain impulse and a sense of conscience, toward the perfection of the Kaaba. For, the great cause of the unity of the word of God in this age is material progress.
Indeed, I am one of the members of this union. And I am one of those who have attempted to manifest this union. However, I am not one of the factions or parties that cause division.
In short: I have pledged allegiance to Sultan Selim. I have accepted his idea of Islamic unity. For he pointed out the eastern provinces. They, in turn, pledged allegiance to him. The current easterners are the same as those of that time. My predecessors in this matter are Sheikh Jamal al-Din al-Afghani, the learned Egyptian mufti Muhammad Abduh, the scholar Ali Suavi, Hoca Tahsin, and Namik Kemal, who aimed at Islamic unity, and Sultan Selim, who said:
The anxiety of discord and division
Even in my grave unsettles me.
If unity is our remedy against the attacks of enemies,
Then if the nation does not unite, it will scatter me like mountains.
Yavuz Sultan Selim
Divan-ı Harb-i Örfî
·Divan I Harb I Orfi
·machine translation (qwen3-32b-sre)