1813 tarihinde Gï¿½mï¿½ï¿½hane’de doï¿½du. 10 yaï¿½ï¿½nda Trabzon’a gelerek alimlerden ders almaya baï¿½ladï¿½. Aï¿½abeyinin askere gitmesi sebebiyle bir sï¿½re babasï¿½ ile birlikte ticaretle uï¿½raï¿½tï¿½. Ailesinin muhalefetine raï¿½men 1831 yï¿½lï¿½nda ï¿½stanbul’a yerleï¿½erek tahsiline orada devam etti. Devrin birï¿½ok ileri geleni onun sohbetlerinden etkilenerek yaï¿½antï¿½sï¿½nï¿½ deï¿½iï¿½tirdi. Bu ileri gelenler arasï¿½nda Sultan II. Abdulhamid Han da vardï¿½.

ï¿½mrï¿½nï¿½n 28 senesini kitap ï¿½alï¿½ï¿½malarï¿½na ayï¿½ran Gï¿½mï¿½ï¿½hanevi, 16 yï¿½l bizzat tebliï¿½ faaliyetinde bulunmuï¿½tur. Sayï¿½larï¿½ bir milyonu aï¿½an talebelerinin atï¿½l duran servetlerini biraraya getirerek ortak bir "yardï¿½mlaï¿½ma ve yatï¿½rï¿½m fonu" kurdurmuï¿½tur. Bu yatï¿½rï¿½mlar sayesinde bir matbaa, yayï¿½n evi, iï¿½inde 18.000 kitabï¿½n bulunduï¿½u 4 ayrï¿½ kï¿½tï¿½phane ve ï¿½eï¿½itli vakï¿½flar kurdurmuï¿½tur.

Sï¿½nnet-i seniyyeye bï¿½yï¿½k ï¿½nem verdiï¿½i bilinen Gï¿½mï¿½ï¿½hanevi Hazretleri sï¿½rekli olarak talebelerine hadisler konusunda dersler vermiï¿½tir.

Gï¿½mï¿½ï¿½hanevi Hazretleri dï¿½neminin en ï¿½nde gelen ï¿½slam alimi olarak kabul gï¿½rmï¿½ï¿½tï¿½r. ï¿½lke ï¿½apï¿½nda kï¿½tï¿½phaneler kurdurarak ve eï¿½itim faaliyetine bizzat kendisi katï¿½larak Mï¿½slï¿½manlarï¿½n ilerleyebilmesi iï¿½in elinden gelen bï¿½tï¿½n gayreti gï¿½stermiï¿½tir. 93 harbi olarak bilinen 1877-78 Osmanlï¿½-Rus Savaï¿½ï¿½'nda cephede savaï¿½mï¿½ï¿½ ve askerimize moral desteï¿½i vermiï¿½tir.

1880 yï¿½lï¿½nda Mï¿½sï¿½r seyahati dï¿½nï¿½ï¿½ï¿½nde Gï¿½mï¿½ï¿½hanevi dergahï¿½nï¿½ Halifesi Hasan Hilmi Efendi’ye bï¿½rakarak sadece cuma sohbetlerinde bulunmuï¿½tur. 13 Mayï¿½s 1893 yï¿½lï¿½nda yaz aylarï¿½nï¿½ ï¿½adï¿½r kurarak geï¿½irdiï¿½i Beykoz’daki Yuï¿½a tepesinde vefat etmiï¿½tir.

* Muhabbetin dï¿½rt ï¿½eï¿½idi vardï¿½r: Allah’ï¿½ sevmek, Allah’ï¿½n sevdiklerini sevmek, Allah iï¿½in sevmek, Allah’la beraber sevebilmek.

* Aï¿½k, bï¿½tï¿½n his, irï¿½de ve dï¿½ï¿½ï¿½ncelerden sï¿½yrï¿½larak, yalnï¿½z Allah’a bï¿½yï¿½k bir iï¿½tiyakla yï¿½nelmek, mal, evlat, dï¿½nya ve her tï¿½rlï¿½ alakadan koparak, Hï¿½lï¿½k’a hasret duymaktï¿½r.

* Gï¿½nahlardan kurtuluï¿½un en sï¿½r’atli yolu, muhabbetullah ve cemalullah’a aï¿½k ve ï¿½evk ile baï¿½lanmalï¿½dï¿½r. Bu ise ï¿½ok ibadet etmek, istiï¿½far etmek, ï¿½lï¿½mï¿½ ve cehennem ateï¿½ini ï¿½ok dï¿½ï¿½ï¿½nmek, gecelerini ibadetle ihyï¿½ etmek, mahlukï¿½ta ï¿½efkat gï¿½stermek, hï¿½sn-ï¿½ zan beslemek, ï¿½ehvet, kin ve kï¿½tï¿½ fikirlere karï¿½ï¿½ sabretmekle elde edilir.

* Saï¿½a-sola bakmak nasï¿½l kalbin gï¿½cï¿½nï¿½ parï¿½alayï¿½p zayï¿½flatï¿½yorsa, gï¿½zleri kapamak da, aksine kuvvet ve ferahlï¿½k verir.

* Kim ki gï¿½zï¿½nï¿½ haramdan sakï¿½nï¿½r, nefsini ï¿½ehvetten korur, bï¿½tï¿½nï¿½nï¿½ murï¿½kabe ile ma’mï¿½r hale getirir ve helal rï¿½zï¿½kla beslenirse, firasetinde yanï¿½lmaz. Fakat firaset, bedende nefsin hakimiyeti ile deï¿½il, Cenï¿½b-ï¿½ Hakk’ï¿½n nuru ile bakabilme hassasï¿½nï¿½ kazanmakla elde edilen bir haslettir.

* Temel esas hizmettir. ï¿½nsan hizmet ettikï¿½e himmete mazhar olur, izzet bulur ve saï¿½det-i dï¿½reyne erer.
Hoca Efendi’nin eserlerinden bazï¿½larï¿½:

“Cami’ul Usul”, “Ruhu’l-arifin”, “Mecmu’atï¿½’l-ahzab”, “Kitabï¿½’l-arifin fi esrar-ï¿½ esmai’l-erbain”, “Mektup”.

ï¿½zgï¿½rlï¿½k, hemen hemen her
toplum ve ideolojiden kiï¿½inin hemfikir olduï¿½u ve savunduï¿½u bir kavramdï¿½r.
ï¿½nsanlï¿½k tarihindeki ï¿½atï¿½ï¿½malarï¿½n, savaï¿½larï¿½n ï¿½oï¿½undaki amaï¿½, ï¿½zgï¿½rlï¿½ï¿½ï¿½
kazanmak olmuï¿½tur.
Batï¿½ dï¿½ï¿½ï¿½ncesinin ï¿½zgï¿½rlï¿½ï¿½e verdiï¿½i anlamï¿½ ï¿½ï¿½yle ï¿½zetleyebiliriz:
ï¿½zgï¿½rlï¿½k, insana, diï¿½er insanlar (toplum) ya da devlet -veya baï¿½ka
herhangi bir kurum- tarafï¿½ndan hiï¿½bir kï¿½sï¿½tlama ve baskï¿½ yapï¿½lmamasï¿½dï¿½r.Bugï¿½n
Batï¿½ toplumlarï¿½nï¿½n iï¿½inde bulunduklarï¿½ toplumsal yapï¿½, modern Batï¿½
felsefesi tarafï¿½ndan tarifi yapï¿½lan "ï¿½zgï¿½rlï¿½k" kavramï¿½nï¿½n,
insanï¿½n kurtuluï¿½unu saï¿½lamadï¿½ï¿½ï¿½nï¿½ gï¿½stermektedir.

Okullarda, bilimsel kaynaklarda ve bir kï¿½sï¿½m medyada, teori ispatlanmï¿½ï¿½
bir gerï¿½ek gibi sunulmakta, pek ï¿½ok insan da bu nedenle evrimi hiï¿½
sorgulamadan kabul etmektedir. Oysa her geï¿½en gï¿½n geliï¿½en, paleoantropoloji,
antropoloji ve mikrobiyoloji gibi bilim dallarï¿½, sï¿½zï¿½nï¿½ ettiï¿½imiz
yaygï¿½n inanï¿½ï¿½ï¿½n aksine, evrim teorisini sï¿½rekli yalanlamaktadï¿½rlar.
Evrimi ispatlamak iï¿½in 150 yï¿½ldï¿½r aralï¿½ksï¿½z sï¿½rdï¿½rï¿½len ï¿½alï¿½ï¿½malar,
teoriyi ï¿½ï¿½rï¿½tmekten baï¿½ka bir sonuca varamamï¿½ï¿½lardï¿½r.
Bu gerï¿½eï¿½e raï¿½men, evrim teorisinin bu denli yaygï¿½n bir biï¿½imde
savunulmasï¿½ ve insanlara empoze edilmesinin tek nedeni ise, teorinin
ideolojik yï¿½nï¿½dï¿½r.