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)
· · ·
In the Eighth Letter
2 And indeed, nothing exists but praises Him,1 by His name, exalted is He.
This letter concerns three important matters.
FIRST IMPORTANT MATTER
Prominent saints such as the author of the Fütûhât-ı Mekkiye, Muhyiddin-i Arabî (may peace be upon him), and the author of the famous book called "The Perfect Man," Seyyid Abdülkerim (may peace be upon him), speak about the seven layers of the earth, the white earth behind Mount Kaf, and the strange things they call "meşmeşiye" in the Fütûhât. They say, "We have seen them." Now, are these statements true? If they are true, yet these places have no actual location on earth. Moreover, geography and science do not accept these claims. If they are not true, then how can these people be considered saints? How can those who speak in contradiction and falsehood be considered people of truth?
The answer is: They are indeed people of truth and reality, and also people of sainthood and direct knowledge. What they saw is true; however, because their state of direct knowledge is boundless, and because their descriptions of their visions are similar to dreams, their interpretations are partially incorrect. Just as a person in a dream cannot interpret their own dream, those who have direct knowledge and visions also cannot interpret their own visions while in that state. Those who can interpret them are the "asfiya," the true inheritors of prophethood. Indeed, when those people of direct knowledge reach the rank of "asfiya," they understand and correct their mistakes through the guidance of the Book and the Sunnah.
Mektubat
·On Sekizinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
In the Eighth Letter
2 And indeed, nothing exists but praises Him,1 by His name, exalted is He.
This letter concerns three important matters.
FIRST IMPORTANT MATTER
Prominent saints such as the author of the Fütûhât-ı Mekkiye, Muhyiddin-i Arabî (may peace be upon him), and the author of the famous book called "The Perfect Man," Seyyid Abdülkerim (may peace be upon him), speak about the seven layers of the earth, the white earth behind Mount Kaf, and the strange things they call "meşmeşiye" in the Fütûhât. They say, "We have seen them." Now, are these statements true? If they are true, yet these places have no actual location on earth. Moreover, geography and science do not accept these claims. If they are not true, then how can these people be considered saints? How can those who speak in contradiction and falsehood be considered people of truth?
The answer is: They are indeed people of truth and reality, and also people of sainthood and eyewitnesses. What they saw is true; however, because their eyewitnessing is without limits and their descriptions of their visions are similar to dreams, they are partially mistaken. Just as a person in a dream cannot interpret their own dream, those who have knowledge and eyewitnesses also cannot interpret their visions while in that state. Those who can interpret them are the "asfiya," the true inheritors of prophethood. Indeed, when those people of eyewitnessing reach the rank of asfiya, they understand and correct their mistakes through the guidance of the Book and the Sunnah, and they have done so.
Mektubat
·On Sekizinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
In the Eighth Letter
2 And indeed, nothing exists but praises Him,1 by His name, exalted is He.
This letter concerns three important matters.
FIRST IMPORTANT MATTER
Prominent saints such as the author of the Fütûhât-ı Mekkiye, Muhyiddin-i Arabî (may peace be upon him), and the author of the famous book called "The Perfect Man," Seyyid Abdülkerim (may peace be upon him), speak about the seven layers of the earth, the white earth behind Mount Kaf, and the strange things they call "meşmeşiye" in the Fütûhât. They say, "We have seen them." Now, are these statements true? If they are true, yet these places have no actual location on earth. Moreover, geography and science do not accept these claims. If they are not true, then how can these people be considered saints? How can those who speak in contradiction and falsehood be considered people of truth?
The answer is: They are indeed people of truth and reality, and also people of sainthood and direct knowledge. What they saw is true; however, because their state of direct knowledge is boundless, and because their descriptions of their visions are similar to dreams, their interpretations are partially incorrect. Just as a person in a dream cannot interpret their own dream, those who have direct knowledge and visions also cannot interpret their own visions while in that state. Those who can interpret them are the "asfiya," the true inheritors of prophethood. Indeed, when those people of direct knowledge reach the rank of "asfiya," they understand and correct their mistakes through the guidance of the Book and the Sunnah, and they have done so.
Mektubat
·On Sekizinci Mektup
·machine translation (qwen3-32b-sre)