1940'lï¿½ yï¿½llarï¿½n baï¿½ï¿½nda, Kuran ï¿½ï¿½renmenin ve ï¿½ï¿½retmenin yasak olduï¿½u gï¿½nlerde adï¿½nï¿½ duyuran Sï¿½leyman Hilmi Tunahan, yetiï¿½tirmiï¿½ olduï¿½u sayï¿½sï¿½z ï¿½ï¿½renci ile ï¿½lkemizde dini duygularï¿½n geliï¿½mesine bï¿½yï¿½k katkï¿½sï¿½ olmuï¿½ ï¿½slam alimlerinden ï¿½nemli bir zattï¿½r. Ancak dï¿½nemdeki Mï¿½slï¿½manlara yï¿½nelik baskï¿½ politikasï¿½ Sï¿½leyman Efendi'ye de uygulanmï¿½ï¿½tï¿½r.

1888 yï¿½lï¿½nda Silistire'de dï¿½nyaya gelen Sï¿½leyman Efendi, ï¿½nce kendi yï¿½resinde, daha sonra ï¿½stanbul'da dï¿½nemin ï¿½nlï¿½ medreselerinde eï¿½itim alarak "dersiam" olmuï¿½ ve bu sï¿½fatla devlet bï¿½nyesinde hizmet vermeye baï¿½lamï¿½ï¿½tï¿½r. 1924 yï¿½lï¿½nda medreselerin kapatï¿½lmasï¿½ndan 6 yï¿½l sonra, 1930ï¿½da Diyanet ï¿½ï¿½leri Baï¿½kanlï¿½ï¿½ï¿½ kadrosundan ï¿½stanbul ï¿½ehzadebaï¿½ï¿½'nda vaizlik gï¿½revine getirilmiï¿½tir.

Sï¿½leyman Hilmi Tunahan bu dï¿½nemde ï¿½alï¿½ï¿½malarï¿½nï¿½n temelini ï¿½ocuklara ve genï¿½lere Kuran ï¿½ï¿½retme ï¿½zerine kurdu. Ancak dï¿½nemin hï¿½kï¿½meti Tunahan hakkï¿½nda soruï¿½turma baï¿½lattï¿½. Ve 1939 yï¿½lï¿½nda bir gï¿½n evinden alï¿½narak Birinci ï¿½ube'nin ï¿½nlï¿½ "tabutluk"larï¿½na hapsedildi. Oradaki yakï¿½nlarï¿½ ve dostlarï¿½yla birlikte ï¿½ï¿½ gï¿½n tutuklu kaldï¿½. Fakat mahkemeye ï¿½ï¿½karï¿½ldï¿½ï¿½ï¿½nda kendisine karï¿½ï¿½ yapï¿½lan bï¿½tï¿½n tertipler boï¿½a ï¿½ï¿½ktï¿½, Birinci Aï¿½ï¿½r Ceza Mahkemesi tarafï¿½ndan salï¿½verildi. Tutuksuz olarak aylarca devam eden mahkeme sonunda beraat etti.

Kuran ï¿½ï¿½retme yolunda karï¿½ï¿½sï¿½na ï¿½ï¿½kan gï¿½ï¿½lï¿½kleri Tunahan kendi yazï¿½larï¿½nda ï¿½u ï¿½ekilde ifade eder:
ï¿½Okutma imkanï¿½ yoktu, fakat okuyan dahi bulamadï¿½m. Bir zaman geldi mebus maaï¿½ï¿½ kadar para verip talebe okutmak istedim, bulamadï¿½m. Parayï¿½ alï¿½p kaï¿½ï¿½yorlardï¿½, ï¿½ï¿½nkï¿½ korkuyorlardï¿½... Bu ilimler yeryï¿½zï¿½nde kaybolacak diye korkuyordum. Bunun ï¿½zerine kï¿½zlarï¿½mï¿½ okutmaya baï¿½ladï¿½m. ï¿½leride torunlarï¿½m olursa onlara ï¿½ï¿½retirler ve bï¿½ylece ilimler yeryï¿½zï¿½nde kaybolmaz, dedim. Fakat sonradan Cenab-ï¿½ Hak sebepler halketti ve okutma imkanï¿½ buldum. Yaï¿½lï¿½larla baï¿½ladï¿½k, genï¿½ler daha sonra geldi... Bï¿½tï¿½n bunlar Cenab-ï¿½ Hakk'ï¿½n bize lï¿½tfudur.ï¿½ (Genï¿½ Akademi Dergisi, Kasï¿½m-Aralï¿½k 1995, sf.19)

Tunahan'ï¿½n da sï¿½ylediï¿½i gibi, ilk ï¿½nce sadece yaï¿½lï¿½ insanlarï¿½n katï¿½ldï¿½ï¿½ï¿½ derslere yavaï¿½ yavaï¿½ genï¿½ insanlar da katï¿½lmaya baï¿½lamï¿½ï¿½tï¿½. Gedikpaï¿½a'daki Azakzade Apartmanï¿½'nï¿½n bodrum katï¿½nda gizlice yapï¿½lan dersler Kuran'dan koparï¿½lmaya ï¿½alï¿½ï¿½ï¿½lan halkï¿½n bï¿½yï¿½k ilgisini ï¿½ekmiï¿½ti. Tunahan'ï¿½n sohbetleri Gedikpaï¿½a'nï¿½n dï¿½ï¿½ï¿½na ï¿½ï¿½kmï¿½ï¿½; Topï¿½ular, Kï¿½sï¿½klï¿½ ve ï¿½ehzadebaï¿½ï¿½'nda gizli gizli yeni dershaneler aï¿½ï¿½lmï¿½ï¿½tï¿½. Ancak Tunahan'ï¿½n bu faaliyetleri dï¿½nemin ï¿½ï¿½iï¿½leri Bakanï¿½'nï¿½n dikkatini ï¿½ekti. Kï¿½sa sï¿½re iï¿½erisinde ders verdiï¿½i evlere ve talebelerinin evlerine baskï¿½nlar dï¿½zenlendi. Talebeleri tutuklandï¿½ ve iï¿½kence gï¿½rdï¿½. Tunahan tï¿½m bu baskï¿½lara ï¿½u ï¿½ekilde cevap veriyordu: "Bizim hiï¿½ duracak zamanï¿½mï¿½z yok. ï¿½mmet-i Muhammed'in evlatlarï¿½ cehenneme bir sel gibi akï¿½p giderken, biz onlara seyirci kalamayï¿½z. Bu selden ne kï¿½tï¿½k kurtarï¿½rsak kardï¿½r." (Din Mazlumlarï¿½, Necip Fazï¿½l Kï¿½sakï¿½rek, s.269)

Tunahan'ï¿½n damadï¿½ ve Eski Kï¿½tahya Milletvekili Kemal Kaï¿½ar Efendi o karanlï¿½k gï¿½nleri ï¿½u sï¿½zlerle ifade eder: "Ben kendisi ile ï¿½eref ve akrabalï¿½k kazandï¿½ktan sonra, eve, sayï¿½sï¿½z ve hesapsï¿½z defalar polisler gelmiï¿½ ve Emniyet Mï¿½dï¿½rlï¿½ï¿½ï¿½'ne gï¿½tï¿½rï¿½lï¿½p tazyik altï¿½na alï¿½nmï¿½ï¿½, kitaplarï¿½ ve hususi eï¿½yalarï¿½ didik didik edilmiï¿½tir." (Din Mazlumlarï¿½, Necip Fazï¿½l Kï¿½sakï¿½rek, s.269)

Tunahan beraat etmiï¿½ti ancak hï¿½kï¿½metin tavrï¿½nda herhangi bir yumuï¿½ama olmadï¿½. Talebelerinin sayï¿½sï¿½ gï¿½nden gï¿½ne artarken ï¿½ï¿½iï¿½leri Bakanï¿½ï¿½nï¿½n baskï¿½sï¿½ da o oranda artï¿½yordu. Nitekim 1944 yï¿½lï¿½nda ikinci kez tutuklandï¿½. Gï¿½nlerce sï¿½ren iï¿½kenceler ve sorgulamalardan sonra ï¿½ï¿½karï¿½ldï¿½ï¿½ï¿½ mahkemede kefaretle serbest bï¿½rakï¿½ldï¿½. ï¿½kinci duruï¿½mada ise suï¿½suz gï¿½rï¿½lerek beraatine karar verildi. 1946 yï¿½lï¿½nda vaizlik belgesi elinden alï¿½narak yaptï¿½ï¿½ï¿½ her konuï¿½manï¿½n kanunen suï¿½ olduï¿½u kendisine tebliï¿½ edildi. Onu bu ï¿½ekilde susturacaklarï¿½nï¿½ zannediyorlardï¿½.

DP Dï¿½nemi ve Mason ï¿½ï¿½iï¿½leri Bakanï¿½

1950 yï¿½lï¿½nda Demokrat Parti'nin iktidara geliï¿½i Sï¿½leyman Efendiï¿½nin ï¿½zerindeki baskï¿½yï¿½ hafifletmedi. DP iï¿½erisine sï¿½zmï¿½ï¿½ olan masonik bir kadro, Adnan Menderes'e raï¿½men ï¿½lkedeki tï¿½m dindarlarï¿½ sindirmeyi kendilerine amaï¿½ edinmiï¿½lerdi. Uzun sï¿½re ï¿½ï¿½iï¿½leri Bakanlï¿½ï¿½ï¿½ yapan mason Namï¿½k Gedik, ï¿½lke iï¿½erisinde faaliyet gï¿½steren tï¿½m ï¿½slami eï¿½itim kurumlarï¿½nï¿½ yakï¿½n takibe aldï¿½. Bu yakï¿½n takipten ise en fazla Sï¿½leyman Hilmi Tunahan ve arkadaï¿½larï¿½ etkilendiler.

Hukuki yollarla Tunahan'ï¿½ maï¿½dur edemeyeceï¿½ini anlayan Gedik, hazï¿½rladï¿½ï¿½ï¿½ bir komplo ile geï¿½miï¿½te mason ï¿½ï¿½iï¿½leri Bakanï¿½ ï¿½ï¿½krï¿½ Kaya'nï¿½n yaptï¿½ï¿½ï¿½ komplolarï¿½n bir benzerini Kï¿½tahya'da gerï¿½ekleï¿½tirmek istiyordu. Bu olayï¿½ Necip Fazï¿½l Kï¿½sakï¿½rek bir kitabï¿½nda ï¿½u ï¿½ekilde anlatï¿½yor:
ï¿½1957'de Bursa'nï¿½n Ulu Camii'ndeki mahut mehdilik komedyasï¿½...Eskiï¿½ehir Demiryollarï¿½ ï¿½daresinde bulunmuï¿½, sï¿½zde Nakï¿½i, Akif Efendi isimli bir ï¿½ahsï¿½n Tavï¿½anlï¿½'daki mï¿½ridleri, Bursa'nï¿½n Ulu Camii'nde, ellerinde kï¿½lï¿½nï¿½ malum mehdilik narasï¿½nï¿½ basï¿½yor ve gï¿½lï¿½nï¿½ nï¿½mayiï¿½e giriï¿½iyor. Maksat meseleyi Tavï¿½anlï¿½'ya oradan da vilayet merkezi Kï¿½tahya'ya intikal ettirip Sï¿½leyman Efendi'nin ruhi ve siyasi nï¿½fuz mï¿½ntï¿½kasï¿½nï¿½ sindirmek ve eï¿½er hadise kanlï¿½ bir safhaya girecek olursa onu daraï¿½acï¿½na kadar gï¿½tï¿½rmek. Bereket ki hadise kansï¿½z bastï¿½rï¿½lï¿½yor, yani tertipï¿½iler kuklalarï¿½nï¿½ adam ï¿½ldï¿½rmeye kadar sevk edemiyor... Kï¿½tahya'nï¿½n Altï¿½ntaï¿½ kazasï¿½nda Sï¿½leyman Efendi'ye baï¿½lï¿½ bir mï¿½ftï¿½ de topun aï¿½zï¿½ndadï¿½r. Bursa hadisesi, sï¿½zde Nakï¿½i Akif Efendi mï¿½ridlerinin merkezi olmak bakï¿½mï¿½ndan Tavï¿½anlï¿½ ve dolayï¿½sï¿½yla Kï¿½tahya'ya aksettiriliyor ve Nakï¿½i deï¿½il Akifi! diye adlandï¿½rï¿½lan bu ï¿½aï¿½kï¿½n zï¿½mrenin Sï¿½leyman Efendi sevk ve idaresinde bulunduï¿½u hayaliyle, birden bire takibat Sï¿½leyman Efendi'ye yï¿½neliyor. Bunun iï¿½in de, ilk iï¿½ olarak Sï¿½leyman Efendi baï¿½lï¿½sï¿½ Altï¿½ntaï¿½ Mï¿½ftï¿½sï¿½ tutuluyor; adamcaï¿½ï¿½z polis karakolunda gï¿½nlerce ve sabahlara kadar dï¿½vï¿½lerek Sï¿½leyman Efendi aleyhine ifade vermeye zorlanï¿½yor. ï¿½stanbul'da Sï¿½leyman Efendi'nin evine ve damadï¿½nï¿½n yazï¿½hanesine baskï¿½n... Doï¿½ru mï¿½dï¿½riyet ve oradan muhafazalï¿½ olarak Kï¿½tahya. Sï¿½leyman Efendi Kï¿½tahya Emniyet Mï¿½dï¿½rlï¿½ï¿½ï¿½ne getiriliyor. Bï¿½tï¿½n bir gï¿½n ve gece orada bekletiliyor. Sabaha kadar yetmiï¿½ yaï¿½ï¿½na gelmiï¿½ bu mï¿½barek insana edilmedik cefa bï¿½rakï¿½lmï¿½yor. ï¿½yle an geliyor ki Sï¿½leyman Efendi zulmï¿½n bu derecesine dayanamayarak bayï¿½lï¿½yor. Polis, bayï¿½ltmakta olduï¿½u kadar ayï¿½ltmakta da ustadï¿½r. Yï¿½zï¿½ne su serpiyor, kollarï¿½nï¿½ sun'i tenefï¿½s ï¿½eklinde aï¿½ï¿½p kapï¿½yor ve Sï¿½leyman Efendi'yi kendisine getiriyor.ï¿½ (Din Mazlumlarï¿½, Necip Fazï¿½l Kï¿½sakï¿½rek, s.270-271)

Tunahan ï¿½lï¿½mï¿½nden ï¿½nce talebelerine sï¿½ylediï¿½i son sï¿½zlerinde, hayatï¿½nï¿½ adadï¿½ï¿½ï¿½ Kuran'ï¿½n ï¿½ï¿½renilmesi ve ï¿½ï¿½retilmesini talebelerine vasiyet etmiï¿½ti:

ï¿½Bu vazifeleri siz devam ettireceksiniz. Buna mecbursunuz. Bunu yapmadï¿½ï¿½ï¿½nï¿½z takdirde ï¿½u on parmaï¿½ï¿½mï¿½ mahï¿½erde yakanï¿½zda bulacaksï¿½nï¿½z. En namï¿½sait zamanlarda dahi talebe okutmaya devam edeceksiniz. Daï¿½ baï¿½ï¿½nda olsanï¿½z elinize bir kiï¿½i geï¿½se ona Kuran'ï¿½ ve dini ï¿½ï¿½reteceksiniz...ï¿½

ï¿½mrï¿½nï¿½ insanlara Kuran ahlakï¿½nï¿½ anlatmaya adayan Sï¿½leyman Efendi, 16 Eylï¿½l 1959'da vefat etti. ï¿½slam ahlakï¿½nï¿½n yayï¿½lmasï¿½ iï¿½in bï¿½yï¿½k bir ï¿½aba gï¿½steren bu mï¿½barek Zat, ardï¿½nda insanlarï¿½n imanï¿½na vesile olan ï¿½Yepyeni Usul ve Tertiple Kuran Harf ve Harekeleriï¿½ adlï¿½ kitabï¿½ bï¿½raktï¿½.

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.