20. yï¿½zyï¿½lï¿½n en ï¿½nemli manevi ï¿½nderlerinden biri ve geï¿½tiï¿½imiz yï¿½zyï¿½lï¿½n da mï¿½ceddidi olan Bediï¿½zzaman Said Nursi'nin 87 yï¿½llï¿½k mï¿½cadelesi, 1873 yï¿½lï¿½nda Bitlis'in Hizan kasabasï¿½nï¿½n Nurs kï¿½yï¿½nde baï¿½lar.

Eï¿½itimine kï¿½ï¿½ï¿½k yaï¿½lardan itibaren aï¿½ï¿½rlï¿½k veren Said Nursi, 21 yaï¿½ï¿½na geldiï¿½inde bilgisi ve zekasï¿½ nedeniyle Bediï¿½zzaman (ï¿½aï¿½ï¿½n Gï¿½zelliï¿½i) ismi ile anï¿½lmaya baï¿½lanmï¿½ï¿½tï¿½r. 1896'da Van'da kurmayï¿½ dï¿½ï¿½ï¿½ndï¿½ï¿½ï¿½ Medresetï¿½-z Zehra adï¿½nï¿½ verdiï¿½i ï¿½niversite projesi, Sultan 2. Abdï¿½lhamid tarafï¿½ndan kabul gï¿½rmeyince, Bediï¿½zzaman ï¿½stanbul'da Fatih Camii'nin hemen arkasï¿½ndaki ï¿½ekerci Han'a yerleï¿½ir. Ancak kï¿½sa bir sï¿½re sonra hiï¿½bir sebep gï¿½sterilmeden tutuklanï¿½r.

Serbest kaldï¿½ktan sonra tï¿½m yurt ï¿½apï¿½nda tebliï¿½ faaliyetlerine devam eden Said Nursi, Sultan Reï¿½ad'a ï¿½niversite projesini kabul ettirir, ancak 1. Dï¿½nya Savaï¿½ï¿½'nï¿½n patlak vermesi ï¿½zerine bu proje ertelenir.

1. Dï¿½nya Savaï¿½ï¿½'nda aktif bir ï¿½ekilde yer alan Said Nursi, Milis Komutanï¿½ olarak bulunduï¿½u Pasinler'de Rus askerlerine esir dï¿½ï¿½er. 1917 devrimindeki kargaï¿½a ortamï¿½ndan yararlanarak kaï¿½mayï¿½ baï¿½arï¿½r ve Petersburg, Varï¿½ova, Viyana ve Sofya ï¿½zerinden yaklaï¿½ï¿½k 8 ay sonra ï¿½stanbul'a dï¿½ner. 1920 yï¿½lï¿½nda TBMM'ye davet edilir; gider, ancak milletvekilliï¿½ini kabul etmez. 1923 yï¿½lï¿½nda kitap ï¿½alï¿½ï¿½malarï¿½nda bulunmak ï¿½zere Van'a geri dï¿½ner.

Said Nursi'nin hayatï¿½, 1925 yï¿½lï¿½ndaki ï¿½eyh Sait ï¿½syanï¿½ ile bir anda deï¿½iï¿½ir. Gï¿½neydoï¿½u illerinde planlanan bu isyana katï¿½ldï¿½ï¿½ï¿½ yï¿½nï¿½nde kendisine iftira atï¿½lmasï¿½na raï¿½men, Said Nursi bu iftirayï¿½ ï¿½u sï¿½zlerle yalanlamï¿½ï¿½tï¿½r:

"Tï¿½rk Milleti, asï¿½rlardï¿½r ï¿½slamï¿½n bayraktarlï¿½ï¿½ï¿½nï¿½ yapmï¿½ï¿½tï¿½r. ï¿½ok veliler ve ï¿½ehitler vermiï¿½tir. Bï¿½yle bir milletin torunlarï¿½na kï¿½lï¿½ï¿½ ï¿½ekilmez. Biz Mï¿½slï¿½manï¿½z. Onlarla kardaï¿½ï¿½z, kardaï¿½ï¿½ kardaï¿½larla ï¿½arpï¿½ï¿½tï¿½rmayï¿½nï¿½z. Bu ï¿½er'an caiz deï¿½ildir. Kï¿½lï¿½ï¿½ harici dï¿½ï¿½mana ï¿½ekilir. Dahilde kï¿½lï¿½ï¿½ kullanï¿½lmaz. Bu zamanda yegane kurtuluï¿½ reï¿½etemiz, Kuran ve iman hakikatleriyle tenvir ve irï¿½ad etmektir. En bï¿½yï¿½k dï¿½ï¿½manï¿½mï¿½z olan cehli izale etmektir. Teï¿½ebbï¿½sï¿½nï¿½zden vazgeï¿½iniz. Zira akim kalï¿½r."

ï¿½eyh Sait ï¿½syanï¿½ ile hiï¿½bir ilgisi olmayan ve buna karï¿½ï¿½maktan ï¿½iddetle kaï¿½ï¿½nan Said Nursi, herï¿½eye raï¿½men suï¿½lu gï¿½rï¿½lerek Isparta'nï¿½n Barla kasabasï¿½na sï¿½rgï¿½ne gï¿½nderilir. Bediï¿½zzaman, Risale-i Nur adï¿½nï¿½ verdiï¿½i kï¿½lliyatï¿½nï¿½ burada yazmaya baï¿½lar.

"ï¿½stad"ï¿½n, Barla'da kaldï¿½ï¿½ï¿½ dï¿½rt buï¿½uk sene zarfï¿½nda etrafï¿½na birï¿½ok seï¿½kin insan toplanï¿½r. ï¿½evresindeki insanlar arttï¿½kï¿½a Risale-i Nur ï¿½alï¿½ï¿½masï¿½na yï¿½nelik baskï¿½lar da artar. 1934 yï¿½lï¿½nda Barla'dan Isparta'ya nakledilir. Burada haklarï¿½nda dava aï¿½ï¿½lan Said Nursi ve 120 arkadaï¿½ï¿½ yargï¿½lanmak ï¿½zere Isparta'dan Eskiï¿½ehir'e gï¿½nderilir. Eskiï¿½ehir'de 11 aylï¿½k mahkumiyet kararï¿½ alï¿½nï¿½r. Bediï¿½zzaman 11 ay hapiste kaldï¿½ktan sonra Kï¿½tahya'ya sï¿½rgï¿½ne yollanï¿½r. 1943'te de Ankara'da yargï¿½lanan ï¿½stad, Isparta ve Denizli cezaevlerinde tutuklu kalï¿½r. Dokuz aylï¿½k mahkumiyetin ardï¿½ndan, bu kez Emirdaï¿½ sï¿½rgï¿½nï¿½ baï¿½lar. Emirdaï¿½ sï¿½rgï¿½nï¿½nï¿½n ardï¿½ndan ise 20 ay Afyon cezaevinde tutulur. Bu sï¿½renin sonunda mahkumiyet kararï¿½ bozularak serbest bï¿½rakï¿½lï¿½r.

1950 yï¿½lï¿½nda Demokrat Parti iktidarï¿½ ile birlikte, ï¿½stad'ï¿½n ï¿½zerinde oluï¿½turulan baskï¿½lar kï¿½smen ortadan kalkar. ï¿½stanbul'da hakkï¿½nda dava aï¿½ï¿½lï¿½r ve Bediï¿½zzaman 27 yï¿½l sonra ï¿½stanbul'a dï¿½ner. ï¿½stanbul'daki mahkemenin sonucunda beraat eder. 25 Mayï¿½s 1956'da Afyon Aï¿½ï¿½r Ceza Mahkemesi, Risale-i Nur'larda hiï¿½bir suï¿½ unsuru bulunmadï¿½ï¿½ï¿½nï¿½ aï¿½ï¿½klar. Bu kararï¿½n ï¿½zerine Risaleler dï¿½rt ilde kitap halinde basï¿½lï¿½r.

Bediï¿½zzaman 21 Mart 1960'da, uzun bir araba yolculuï¿½undan sonra Urfa'da vefat eder. Cenazesi gï¿½rkemli bir kalabalï¿½ï¿½ï¿½n kï¿½ldï¿½ï¿½ï¿½ cenaze namazï¿½nï¿½n ardï¿½ndan, Halilï¿½rrahman Camii'ne defnedilir. 12 Temmuz 1960 gecesi, mezarï¿½ yerinden alï¿½narak uï¿½akla Isparta'da bilinmeyen bir yere gï¿½tï¿½rï¿½lï¿½r. Mezarï¿½n nerede olduï¿½u halen bilinmemektedir.(www.gercekler.net)

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.