Prof. Dr. Mahmud Esad Coï¿½an
Geï¿½tiï¿½imiz yï¿½l Avustralyaï¿½da geï¿½irdiï¿½i trafik kazasï¿½ sonucu ebedi hayata intikal eden ï¿½slam dï¿½nyasï¿½nï¿½n yetiï¿½tirdiï¿½i bï¿½yï¿½k ï¿½ahsiyetlerden Prof. Esad Coï¿½an, yaptï¿½ï¿½ï¿½ sayï¿½sï¿½z hizmetler ve yetiï¿½tirdiï¿½i binlerce insan ile maneviyat dï¿½nyamï¿½za iz bï¿½rakmï¿½ï¿½tï¿½r.

ï¿½anakkale'nin Ayvacï¿½k ilï¿½esi, Ahmetï¿½e kï¿½yï¿½nde 1938 yï¿½lï¿½nda doï¿½du. Babasï¿½ Halil Necati Efendi, annesi ï¿½adiye Hanï¿½m'dï¿½r. Anne ve baba tarafï¿½ndan soyu, Buhara'dan ï¿½anakkale'ye gï¿½ï¿½ etmiï¿½ seyyidlere dayanï¿½r. Kï¿½ï¿½ï¿½k yaï¿½ta iken ailesi ï¿½stanbul'a taï¿½ï¿½ndï¿½. 1950'de ï¿½stanbul Vezneciler ï¿½lkokulu'nu, 1956'da Vefa Lisesi'ni bitirdi. Aynï¿½ yï¿½l ï¿½stanbul ï¿½niversitesi Edebiyat Fakï¿½ltesi Arap-Fars Filolojisi Bï¿½lï¿½mï¿½'ne girdi. Arap Dili ve Edebiyatï¿½, ï¿½ran Dili ve Edebiyatï¿½, Ortaï¿½aï¿½ Tarihi ile Tï¿½rk-ï¿½slam Sanatï¿½ sertifikalarï¿½nï¿½ alarak, 1960 yï¿½lï¿½nda Edebiyat Fakï¿½ltesi'nden mezun oldu.

ï¿½niversite Yï¿½llarï¿½

Aynï¿½ yï¿½l Ankara ï¿½niversitesi ï¿½lahiyat Fakï¿½ltesi'nde aï¿½ï¿½lan asistanlï¿½k imtihanï¿½nï¿½ kazanarak, Klasik-Dini Tï¿½rkï¿½e Metinler Kï¿½rsï¿½sï¿½'ne asistan olarak girdi. Fakï¿½lte yayï¿½n komisyonunda iki yï¿½l sekreterlik yaptï¿½. 1965 yï¿½lï¿½nda, XV. Yï¿½zyï¿½l ï¿½airlerinden olan "Hatiboï¿½lu Muhammed ve Eserleri" konusunda doktora tezi vererek ï¿½lahiyat Doktoru ï¿½nvanï¿½nï¿½ aldï¿½. 1967-1968 yï¿½llarï¿½nda Ankara Yï¿½kseliï¿½ Mï¿½hendislik ve Mimarlï¿½k ï¿½zel Yï¿½ksek Okulu'nda Tï¿½rkï¿½e ve Hï¿½maniter Bilgiler dersini tedris etti.
1973 yï¿½lï¿½nda ise, "Hacï¿½ Bektaï¿½-i Veli, Makalat" adlï¿½ doï¿½entlik tezi ile doï¿½ent ï¿½nvanï¿½nï¿½ aldï¿½ ve Ankara ï¿½niversitesi ï¿½lahiyat Fakï¿½ltesi Tï¿½rk-ï¿½slam Edebiyatï¿½ Kï¿½rsï¿½sï¿½'ne ï¿½ï¿½retim ï¿½yesi olarak tayin edildi. 1977-1980 yï¿½llarï¿½nda Sakarya Devlet Mimarlï¿½k ve Mï¿½hendislik Akademisi'nde Tï¿½rk Dili ve Edebiyatï¿½ dersleri verdi. 1982 yï¿½lï¿½nda profesï¿½r oldu. Sosyal ve kï¿½ltï¿½rel faaliyetlere daha fazla zaman ayï¿½rabilmek dï¿½ï¿½ï¿½ncesiyle, 1987 yï¿½lï¿½nda emekliliï¿½ini isteyerek ï¿½niversiteden ayrï¿½ldï¿½.

ï¿½lk dini eï¿½itimini ailesinde gï¿½rdï¿½. Genï¿½ yaï¿½ta vefat eden annesi, tasavvuf yolunda bir hanï¿½mdï¿½. Babasï¿½ Necati Efendi; ï¿½ï¿½rpï¿½larlï¿½ Hacï¿½ Ali Efendi, Serezli Hasib Efendi, Kazanlï¿½ Abdï¿½l'aziz Efendi, Mehmed Zahid Kotku Efendi gibi alim ve fazï¿½l ï¿½eyh efendilerin sohbetinde ve hizmetinde bulunmuï¿½, hal ehli bir kimsedir. Mehmed Zahid Kotku Efendi'nin de yakï¿½n dostlarï¿½ndandï¿½.

Mehmed Zahid Kotku Efendi'nin desteï¿½i ile ï¿½skenderpaï¿½a Camii'nde hadis derslerine baï¿½ladï¿½ (1977). Yine onun arzusu ï¿½zerine, 13 Kasï¿½m 1980 gï¿½nï¿½ vefatï¿½ndan sonra, cemaatin eï¿½itimiyle ve her tï¿½rlï¿½ meselesiyle ilgilenme, tebliï¿½ ve irï¿½ad gï¿½revini ï¿½stlendi.

Mehmed Zahid Kotku Efendi'nin emri ï¿½zerine kurduï¿½u "Hakyol Vakfï¿½"nï¿½n ï¿½alï¿½ï¿½malarï¿½yla bizzat ilgilendi, muhtelif yerlerde ï¿½ubeler aï¿½tï¿½rdï¿½. Sanat ve kï¿½ltï¿½rle ilgili ï¿½alï¿½ï¿½malar yapmak ï¿½zere "ï¿½lim, Kï¿½ltï¿½r ve Sanat Vakfï¿½"nï¿½, saï¿½lï¿½k hizmetleri iï¿½in "Saï¿½lï¿½k Vakfï¿½"nï¿½ kurdurdu. Hanï¿½mlarï¿½n eï¿½itimiyle ilgili olarak "Hanï¿½m Dernekleri"nin; ï¿½evre ile ilgili ï¿½alï¿½ï¿½malar yapmak ï¿½zere "ï¿½lim, Ahlak, Kï¿½ltï¿½r ve ï¿½evre Dernekleri"nin kurulmasï¿½nï¿½ ve yaygï¿½nlaï¿½tï¿½rï¿½lmasï¿½nï¿½ teï¿½vik etti. Bu ï¿½alï¿½ï¿½malarla toplumun gï¿½zel amaï¿½lar iï¿½in bir araya gelmesini, organize olmasï¿½nï¿½ saï¿½lamaya ï¿½alï¿½ï¿½tï¿½.

Eï¿½itimin yaygï¿½nlaï¿½tï¿½rï¿½lmasï¿½ iï¿½in basï¿½n ve yayï¿½n ï¿½alï¿½ï¿½malarï¿½yla ilgilendi. 1983 Eylï¿½lï¿½ï¿½nde ï¿½slam Dergisi, 1985 Nisanï¿½ï¿½nda Kadï¿½n ve Aile ve ï¿½lim ve Sanat dergisi yayï¿½nlanmaya baï¿½ladï¿½. Daha sonra Gï¿½lï¿½ocuk dergisi ï¿½ï¿½kartï¿½ldï¿½. Saï¿½lï¿½k ve bilimle ilgili konularda ise Panzehir dergisi yayï¿½nlandï¿½. Kitap yayï¿½ncï¿½lï¿½ï¿½ï¿½ iï¿½in Seha Neï¿½riyat'ï¿½ kurdu; ï¿½eï¿½itli dini, edebi, tarihi, kï¿½ltï¿½rel eserler neï¿½redildi. Yayï¿½ncï¿½lï¿½ï¿½ï¿½n geliï¿½tirilmesi, haftalï¿½k ve gï¿½nlï¿½k yayï¿½nlara geï¿½ilebilmesi iï¿½in ï¿½alï¿½ï¿½malar baï¿½lattï¿½. Onun gayretleriyle bir matbaa tesis edildi (Ahsen), dizgi tesisleri kuruldu (Deha).

Yayï¿½ncï¿½lï¿½ï¿½a Yaptï¿½ï¿½ï¿½ Hizmetler

Sesli ve gï¿½rï¿½ntï¿½lï¿½ yayï¿½ncï¿½lï¿½k alanï¿½nda hizmet etmek, milli ve manevi deï¿½erlerimize uygun yayï¿½nlar yapmak ï¿½zere, Ak-Radyo (AKRA) adï¿½ altï¿½nda bir mï¿½essesenin kurulmasï¿½na ï¿½ncï¿½lï¿½k etti (1992). Onun teï¿½viki ile Ak-Televizyon adï¿½ altï¿½nda Marmara Bï¿½lgesine yï¿½nelik bï¿½lgesel televizyon yayï¿½nï¿½ baï¿½latï¿½ldï¿½ ve uzun bir sï¿½re devam etti. (1997). Basï¿½n-yayï¿½n alanï¿½nda 1998 yï¿½lï¿½nda Saï¿½duyu isimli gï¿½nlï¿½k bir gazete ï¿½ï¿½karï¿½ldï¿½.

ï¿½zel eï¿½itim kurumlarï¿½nï¿½n kurulmasï¿½nï¿½ teï¿½vik etti. ï¿½eï¿½itli illerde ilkokul ï¿½ncesi, ilkokul ve orta ï¿½ï¿½renime yï¿½nelik eï¿½itim tesisleri, okullar ve dersaneler kurdurdu. Halka gï¿½venilir bir saï¿½lï¿½k hizmeti verilmesi iï¿½in poliklinikler ve hastaneler aï¿½ï¿½lmasï¿½nï¿½ teï¿½vik etti. Buna baï¿½lï¿½ olarak baï¿½ta ï¿½stanbul olmak ï¿½zere bir ï¿½ok ilde saï¿½lï¿½k kuruluï¿½larï¿½ hizmete aï¿½ï¿½ldï¿½.

Yurtdï¿½ï¿½ï¿½ndaki Mï¿½slï¿½manlarla diyaloï¿½u saï¿½lamak, ziyaretleri kolaylaï¿½tï¿½rmak amacï¿½yla ï¿½skenderpaï¿½a Turizm (ï¿½SPA) adï¿½ altï¿½nda bir seyahat acentasï¿½ kurulmasï¿½na ï¿½ncï¿½lï¿½k etti. Bu ï¿½irket yardï¿½mï¿½yla hac ve umre programlarï¿½, ï¿½eï¿½itli yurt iï¿½i ve yurt dï¿½ï¿½ï¿½ gezileri; aile ve eï¿½itim kamplarï¿½ dï¿½zenlendi.
ï¿½lmi seviyesi yï¿½ksek hocalar yetiï¿½tirmek amacï¿½yla ï¿½stanbul'da, Ankara'da, Konya'da ve Bursa'da hadis ve fï¿½kï¿½h enstitï¿½leri aï¿½tï¿½rdï¿½. Buralarda ilahiyat fakï¿½ltelerinde okuyan veya mezun olan kimselere, ï¿½zel hocalardan Arapï¿½a, hadis, tefsir ve fï¿½kï¿½h dersleri verdirilmesini temin etti.

Sohbet ve vaazlarï¿½na yurt iï¿½inde ve yurt dï¿½ï¿½ï¿½nda bï¿½yï¿½k ilgi gï¿½sterilmesi ve ï¿½eï¿½itli yerlere davet edilmesi, onun ï¿½ok seyahat etmesine neden oldu. Birï¿½ok ï¿½lkeye ziyaretler, vaazlar, sohbetler yaptï¿½; eï¿½itim programlarï¿½na katï¿½ldï¿½.

Ebediyete ï¿½ntikali

Hakkï¿½ ve hayrï¿½, iyiyi ve gï¿½zeli tebliï¿½ etme yï¿½nï¿½nde ï¿½umï¿½llï¿½ ve verimli ï¿½alï¿½ï¿½malar yapmaktan bir an bile geri kalmadï¿½. ï¿½evresini daima bu tï¿½r ï¿½alï¿½ï¿½malara teï¿½vik etti. Cuma gï¿½nleri radyoda yapmakta olduï¿½u hadis sohbetlerine ilave olarak, 1998 Eylï¿½lï¿½nden itibaren salï¿½ gï¿½nleri tefsir sohbetleri yapmaya baï¿½ladï¿½. 1997 yï¿½lï¿½ndan sonra daha ï¿½ok Avustralya'da bulunmakta, sohbetlerini Akra'dan telefonla, canlï¿½ olarak sï¿½rdï¿½rmekteydi.

4 ï¿½ubat 2001 pazar gï¿½nï¿½ bir cami aï¿½ï¿½lï¿½ï¿½ï¿½ yapmak iï¿½in Grifit ï¿½ehrine giderlerken, Avustralya yerel saatiyle 12'de (Tï¿½rkiye saatiyle 04'te) Dubbo kasabasï¿½ yakï¿½nlarï¿½nda geï¿½irdikleri bir trafik kazasï¿½ sonucu, yanï¿½nda bulunan damadï¿½ Prof. Dr. Ali Yï¿½cel Uyarel'le birlikte Hakkï¿½ï¿½n rahmetine kavuï¿½tu.

Mï¿½barek naaï¿½larï¿½, Sydney'de Auburn Gelibolu Camii'nde kï¿½lï¿½nan cenaze namazï¿½ndan sonra Tï¿½rkiye'ye getirildi (8 ï¿½ubat Perï¿½embe). 9 ï¿½ubat Cuma gï¿½nï¿½, Fatih Camii'nde yï¿½zbinlerin iï¿½tirak ettiï¿½i muhteï¿½em bir cenaze namazï¿½ndan sonra, tekbirlerle, salevatlarla, dualarla, gï¿½zyaï¿½larï¿½yla, Ebu Eyyï¿½b el-Ensari Hazretleri'nin kabri civarï¿½nda, Eyï¿½p mezarlï¿½ï¿½ï¿½nda topraï¿½a verildi.

Vefatlarï¿½nda, Rasï¿½lï¿½llah SAV'in yaï¿½ï¿½ olan 63 yaï¿½ï¿½ndaydï¿½lar.
Yurt iï¿½inde ve yurt dï¿½ï¿½ï¿½nda ï¿½ok yï¿½nlï¿½ sosyal faaliyetlerini, tebliï¿½ ve irï¿½ad ï¿½alï¿½ï¿½malarï¿½nï¿½ vefat edinceye kadar devam ettirdi. Kendisinden sonra irï¿½ad vazifesini, emir ve iï¿½aretleri ï¿½zere oï¿½lu Muharrem Nureddin Coï¿½an ï¿½stlendi.

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.