{"id":24533,"date":"2014-10-01T13:00:39","date_gmt":"2014-10-01T10:00:39","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=24533"},"modified":"2018-05-07T13:18:12","modified_gmt":"2018-05-07T10:18:12","slug":"gecmisten-gelecege-imam-hatipler","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2014\/10\/01\/gecmisten-gelecege-imam-hatipler","title":{"rendered":"Ge\u00e7mi\u015ften gelece\u011fe imam hatipler"},"content":{"rendered":"

\u0130mam hatipler s\u00f6z konusu oldu\u011funda, din \u00f6\u011fretimi ile laik ve bilimsel e\u011fitim konular\u0131 da ister istemez g\u00fcndeme gelir. Bu arada temel sorun laik e\u011fitimde din \u00f6\u011fretimi ve\/ya da imam hatiplerken, sorun olmayan konular sorunmu\u015f gibi sunularak kafalar kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r. Bu yaz\u0131da, \u00f6nce laiklik ve laik e\u011fitim konusuna de\u011finiliyor, sonra da laik e\u011fitim a\u00e7\u0131s\u0131ndan imam hatip ve din \u00f6\u011fretimi konusu, AKP \u00f6ncesi ve AKP iktidar\u0131 gibi iki ana b\u00f6l\u00fcmde irdeleniyor. <\/em><\/p>\n

\u0130nsanlar g\u00fcnl\u00fck ya\u015famlar\u0131nda \u00e7e\u015fitli olaylarla kar\u015f\u0131la\u015f\u0131rlar. Binlerce y\u0131l \u00f6ncesinin insanlar\u0131, nedenini anlayamad\u0131klar\u0131 olaylar\u0131, \u00f6nceleri g\u00fcne\u015f, ay ve hayvan gibi baz\u0131 do\u011fal g\u00fc\u00e7lere ba\u011flad\u0131lar. Sonra, firavun gibi kendisini tanr\u0131 yerine koyanlarla a\u015fk ve sava\u015f gibi olaylar\u0131n ayr\u0131 ayr\u0131 tanr\u0131lar taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131 inanc\u0131 geli\u015fti. Bu arada tanr\u0131n\u0131n el\u00e7isi oldu\u011funu s\u00f6yleyen peygamberler ve nebiler ortaya \u00e7\u0131kt\u0131. Peygamberler arac\u0131l\u0131\u011f\u0131yla tan\u0131t\u0131lan Musevilik, H\u0131ristiyanl\u0131k ve M\u00fcsl\u00fcmanl\u0131k gibi \u00fc\u00e7 g\u00f6ksel (semavi) din, kabul g\u00f6r\u00fcp yay\u0131l\u0131rken olaylar\u0131n inan\u00e7 \u00fczerinden a\u00e7\u0131klanmas\u0131na ba\u015fland\u0131. H\u0131ristiyanl\u0131k, Roma\u2019n\u0131n resmi dini olarak kabul edildikten sonra, Orta\u00e7a\u011f denen karanl\u0131k d\u00f6neme girildi. Kendilerini yery\u00fcz\u00fcnde tanr\u0131n\u0131n temsilcisi g\u00f6ren din adamlar\u0131, ya\u015fam\u0131n her alan\u0131n\u0131 inanca g\u00f6re belirlemeye ba\u015flad\u0131lar ve okullarda din temelli \u00f6\u011fretiler yayg\u0131nla\u015ft\u0131.<\/p>\n

K\u0131talararas\u0131 seyahatler ve sava\u015flar sonucu Do\u011fu ile Bat\u0131 toplumlar\u0131 birbirinden haberdar olmaya ve birbirini tan\u0131maya ba\u015flad\u0131. Musevi ve M\u00fcsl\u00fcman bilginler sayesinde Bat\u0131, Eski Yunan k\u00fclt\u00fcr\u00fcn\u00fc yeniden \u00f6\u011frendi. Merakl\u0131, d\u00fc\u015f\u00fcnen ve ara\u015ft\u0131ran insanlar ortaya \u00e7\u0131kmaya ba\u015flad\u0131. Din adamlar\u0131 i\u00e7inde H\u0131ristiyan taassubuna kar\u015f\u0131 \u00e7\u0131kanlar oldu. D\u00fcnyan\u0131n evrenin merkezi oldu\u011funa dair H\u0131ristiyan \u00f6\u011fretisinin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ve d\u00fcnyan\u0131n g\u00fcne\u015f sistemine ba\u011fl\u0131 bir gezegen oldu\u011funu g\u00f6steren bilimsel bulgular artmaya ve baz\u0131 olaylar\u0131 a\u00e7\u0131klarken baz\u0131 sorunlar\u0131 da \u00e7\u00f6zmeye ba\u015flad\u0131. T\u00fcm bu geli\u015fmeler, g\u00fcnl\u00fck ya\u015famda dinin etkisini azaltan etkenlerdendi. Kentle\u015fme, sanayile\u015fme ve ulus devletlerinin kurulmas\u0131, 1789 Frans\u0131z insan ve vatanda\u015fl\u0131k haklar\u0131 bildirgesiyle e\u015fitlik kavram\u0131n\u0131n benimsenip yayg\u0131nla\u015fmas\u0131, Bat\u0131 d\u00fcnyas\u0131nda zorunlu e\u011fitim ve laik e\u011fitim d\u00fc\u015f\u00fcncelerinin de geli\u015fip uygulanmas\u0131na yol a\u00e7t\u0131. M\u00fcsl\u00fcman toplumlar\u0131 ise, ilk y\u00fczy\u0131llarda H\u0131ristiyanl\u0131\u011fa g\u00f6re \u00e7ok daha ileri bir d\u00fczeyi tutturmu\u015flarsa da, Bat\u0131da dinin sorgulanmaya ba\u015flad\u0131\u011f\u0131 y\u0131llarda koyu bir taassup i\u00e7ine girdiler. E\u015fitlik ve laiklik kavramlar\u0131 Bat\u0131da yayg\u0131nla\u015f\u0131rken Osmanl\u0131, bu d\u00fc\u015f\u00fcncelere \u00f6nce \u201csafsata\u201d olarak bakm\u0131\u015ft\u0131r. Padi\u015fah III. Selim ile II. Mahmut zaman\u0131nda ba\u015flayan Bat\u0131ya a\u00e7\u0131lma \u00e7abalar\u0131 Tanzimat Ferman\u0131\u2019ndan sonra bilimsel derslerin de okutuldu\u011fu okullar\u0131n a\u00e7\u0131lmas\u0131na yol a\u00e7t\u0131 (Ok\u00e7abol, 2005).<\/p>\n

M\u00fcsl\u00fcman d\u00fcnyas\u0131nda insan haklar\u0131, e\u015fitlik ve laiklik anlay\u0131\u015f\u0131n\u0131n kabul g\u00f6rd\u00fc\u011f\u00fc ilk \u00fclke T\u00fcrkiye Cumhuriyeti olmu\u015ftur. Cumhuriyetin kurulu\u015f y\u0131llar\u0131nda yap\u0131lan d\u00f6n\u00fc\u015f\u00fcmlerin \u00e7o\u011fu, Bat\u0131n\u0131n y\u00fczy\u0131llar \u00f6nce ya\u015famaya ba\u015flad\u0131\u011f\u0131 ayd\u0131nlanma d\u00f6neminin T\u00fcrkiye\u2019de de yer bulup yayg\u0131nla\u015fmas\u0131na y\u00f6nelik geli\u015fmelerdir.<\/p>\n

Laiklik<\/strong><\/p>\n

Laiklik \u00e7e\u015fitli \u015fekillerde tan\u0131mlanmaktad\u0131r. \u00d6rne\u011fin Anayasa Mahkemesi (AYM)\u2019ne g\u00f6re, \u201claiklik, egemenli\u011fe, demokrasi ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve bilgi bile\u015fimine dayanan toplumsal bir at\u0131l\u0131m, siyasal, sosyal ve k\u00fclt\u00fcrel bir ya\u015fam\u0131n \u00e7a\u011fda\u015f d\u00fczenleyicisidir. \u2026 Laik d\u00fczende din, siyasalla\u015fmadan kurtar\u0131l\u0131r, y\u00f6netim arac\u0131 olmaktan \u00e7\u0131kar\u0131l\u0131r, ger\u00e7ek sayg\u0131n yerinde tutularak ki\u015filerin vicdanlar\u0131na b\u0131rak\u0131l\u0131r. B\u00f6ylece siyasal ya\u015fam\u0131n kayna\u011f\u0131 bilim ve hukuk olur\u201d (7 Mart 1989 tarihli karar). Yarg\u0131tay ba\u015fkanlar\u0131ndan Sel\u00e7uk ise laiklik i\u00e7in, \u201c\u2018felsefi a\u00e7\u0131dan laiklik, inan\u00e7\/ak\u0131l alanlar\u0131n\u0131n ayr\u0131\u015fmas\u0131d\u0131r\u2019. Hukuksal\/siyasal a\u00e7\u0131dan laiklik ise, \u2018hukukun ve siyasal otoritenin kayna\u011f\u0131 yaln\u0131zca insan akl\u0131d\u0131r, insan\u0131n \u00fcrettikleridir\u2019 olmas\u0131d\u0131r, asla de\u011fi\u015fmez niteliksel dinsel do\u011fmalar ve inan\u00e7lar de\u011fildir… devlet ne dine kar\u015f\u0131d\u0131r ne de onu destekler\u201d (Sel\u00e7uk, 1994: 21) a\u00e7\u0131klamas\u0131n\u0131 yapmaktad\u0131r.<\/p>\n

Laiklik tan\u0131m\u0131 konusunu uzatmamak i\u00e7in, 1995 y\u0131l\u0131nda yap\u0131lan bir r\u00f6portajda, \u201c\u0130slam\u2019a ayk\u0131r\u0131 kanunlar kalkacak\u201d (Cerraho\u011flu, Milliyet<\/em>, 10 Aral\u0131k 1995) diyen Abdullah G\u00fcl ile benzer d\u00fc\u015f\u00fcncelere sahip R. T. Erdo\u011fan\u2019\u0131n sonradan yapt\u0131klar\u0131 tan\u0131mlara yer vermek yeterli olacakt\u0131r. Cumhurba\u015fkan\u0131 G\u00fcl\u2019e g\u00f6re, \u201c\u2026 laiklik, devletin b\u00fct\u00fcn dinler ve mezhepler ile inan\u00e7 gruplar\u0131 ve inan\u00e7s\u0131zlar kar\u015f\u0131s\u0131nda tarafs\u0131z olmas\u0131n\u0131, hepsine sayg\u0131yla yakla\u015fmas\u0131n\u0131 \u00f6ng\u00f6rmektedir. Devletin din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn kullan\u0131lmas\u0131 konusunda herkese e\u015fit mesafede durmas\u0131, farkl\u0131 hayat tarzlar\u0131na gelebilecek bask\u0131lar\u0131n \u00f6n\u00fcne ge\u00e7mesi, hak ve \u00f6zg\u00fcrl\u00fckler sistemi olan demokrasinin vazge\u00e7ilmez gereklerinden biridir.\u201d (Posta<\/em>, 6 \u015eubat 2014) Ba\u015fbakan R. T. Erdo\u011fan da ba\u015fka yerlerde de\u011fi\u015fik konu\u015fmalar yapsa da, M\u0131s\u0131r gezisinde, M\u0131s\u0131r’a \u201claik bir anayasa\u201d yap\u0131lmas\u0131n\u0131 \u00f6nerirken, \u201cT\u00fcrkiye\u2019de anayasa laikli\u011fi, devletin her dine e\u015fit mesafede olmas\u0131 olarak tan\u0131mlar. Laiklik kesinlikle ateizm de\u011fildir\u201d demi\u015ftir (gazeteler, 14 Eyl\u00fcl 2011).<\/p>\n

K\u0131saca laik devlet, insana de\u011fer veren, egemenli\u011fini ilahi bir g\u00fcce de\u011fil de insana, onun akl\u0131na bilgisine ve \u00f6ng\u00f6r\u00fcs\u00fcne dayand\u0131ran devlettir. Laik devlet, g\u00fcnl\u00fck ya\u015fam\u0131, ya\u015fam deneyimlerinden ve bilimsel bulgulardan \u00fcretilmi\u015f bilgilere dayand\u0131ran, inan\u00e7lara sayg\u0131l\u0131 fakat inan\u00e7lar kar\u015f\u0131s\u0131nda da tarafs\u0131z kalan devlettir. Laik insan da, egemenli\u011fin kendisinde oldu\u011funun bilincinde olan insand\u0131r. Bu bilince ula\u015fanlar yurtta\u015f olurken di\u011ferleri yurtta\u015fl\u0131k ile kulluk aras\u0131nda bocalamaktad\u0131r.<\/p>\n

Laik e\u011fitim<\/strong><\/p>\n

AYM\u2019ye g\u00f6re, \u201cLaik devletin do\u011fas\u0131 gere\u011fi resmi bir dini bulunmamas\u0131 belli bir dine \u00fcst\u00fcnl\u00fck tan\u0131nmamas\u0131n\u0131, onun gereklerini yasalar ve di\u011fer idari i\u015flemlerle ge\u00e7erli k\u0131lmaya \u00e7al\u0131\u015fmamas\u0131n\u0131 gerektirir. Bu ba\u011flamda, laik bir devlette belli bir dinin e\u011fitim ve \u00f6\u011fretimi zorunlu hale getirilemez\u201d (AYM\u2019nin 16 Nisan 1998 tarihli karar\u0131). \u00d6rne\u011fin ABD\u2019nin bir \u00fcst mahkemesinin, okullarda dua okunmas\u0131n\u0131, \u201claikli\u011fe ayk\u0131r\u0131 oldu\u011fu i\u00e7in\u201d yasaklamas\u0131 (Milliyet<\/em>, 15 May\u0131s 2002), laik devlet olman\u0131n gere\u011fidir.<\/p>\n

Laik e\u011fitim, y\u00fczy\u0131llard\u0131r s\u00fcregelen, de\u011fi\u015fmez, tart\u0131\u015f\u0131lmaz, ele\u015ftirilmez (nakli) bilgiler denilen dini bilgiler yerine, bilimsel (akla dayal\u0131-akli), tart\u0131\u015f\u0131labilen, ele\u015ftirilebilen, hatta yeni bir bulgu \u00fczerine de\u011fi\u015febilen bilgilerin \u00f6\u011fretildi\u011fi e\u011fitimdir. Laik e\u011fitim, inan\u00e7lar\u0131n ne dedi\u011finin de\u011fil de, a\u011f\u0131rl\u0131kl\u0131 olarak insan\u0131n do\u011faya hakim olma ve insanca ya\u015fama do\u011frultusunda \u00fcrettiklerinin \u00f6\u011fretildi\u011fi s\u00fcre\u00e7tir. Laik e\u011fitim \u00e7ocu\u011fun, bir inan\u00e7 do\u011frultusunda ko\u015fulland\u0131r\u0131ld\u0131\u011f\u0131 de\u011fil, sorarak, deneyerek, yaparak, ele\u015ftirerek \u00f6zg\u00fcrle\u015fmesine yard\u0131mc\u0131 olan s\u00fcre\u00e7tir. Laik e\u011fitim, ki\u015finin devinimsel, bili\u015fsel ve duyu\u015fsal geli\u015fimle (1) \u00f6zg\u00fcrle\u015fip bireyselle\u015fmesine, toplumsalla\u015f\u0131p insanc\u0131lla\u015fmas\u0131na yard\u0131m eden s\u00fcre\u00e7tir. Laik e\u011fitim, Birle\u015fmi\u015f Milletlerin kabul etti\u011fi \u0130nsan Haklar\u0131 Evrensel Bildirgesi gibi evrensel bildirgelerde yer alan g\u00f6r\u00fc\u015flerle de tutarl\u0131 bir anlay\u0131\u015ft\u0131r.<\/p>\n

Laiklik kar\u015f\u0131tl\u0131\u011f\u0131<\/strong><\/p>\n

Laiklik, tarihsel s\u00fcre\u00e7te insanl\u0131\u011f\u0131n ula\u015ft\u0131\u011f\u0131 en \u00fcst a\u015famad\u0131r. \u0130nsanlar\u0131n e\u015fitli\u011fini, insan haklar\u0131n\u0131, demokrasi anlay\u0131\u015f\u0131n\u0131, hukuksall\u0131\u011f\u0131 ve \u00e7a\u011fda\u015f d\u00fcnyada kabul g\u00f6ren t\u00fcm \u00e7a\u011fda\u015f de\u011ferleri \u00f6nceleyen bir anlay\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla laiklik kar\u015f\u0131t\u0131 giri\u015fimler, insanl\u0131\u011f\u0131n ula\u015ft\u0131\u011f\u0131 bu haklardan geriye gitmeyi hedefledi\u011finden, genel tan\u0131m olarak \u201cgericilik\u201d olmaktad\u0131r. B\u0131rak\u0131n ba\u015fka tan\u0131mlar\u0131, G\u00fcl ve Erdo\u011fan\u2019\u0131n yukar\u0131da de\u011finilen laiklik tan\u0131mlar\u0131ndan hareketle, imam hatip okullar\u0131n\u0131n a\u00e7\u0131lmas\u0131, devletin her dine\/inanca e\u015fit mesafede olmad\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla laiklik d\u0131\u015f\u0131na \u00e7\u0131k\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6steren bir uygulamad\u0131r.<\/p>\n

\u0130MAM HAT\u0130PLERDE AKP \u00d6NCES\u0130NDEK\u0130 GEL\u0130\u015eMELER<\/strong><\/p>\n

Cumhuriyetin kurulu\u015f y\u0131llar\u0131 <\/strong><\/p>\n

Bilindi\u011fi gibi, Sel\u00e7uklulardan miras kalan ve Osmanl\u0131n\u0131n da a\u00e7maya devam etti\u011fi (ve yaln\u0131z erkeklerin okudu\u011fu) medreseler, din adam\u0131 yeti\u015ftiren okullard\u0131. 1800\u2019lerin sonlar\u0131nda \u00fcniversite (Dar\u00fclf\u00fcnun) a\u00e7\u0131ld\u0131ktan sonra bu \u00fcniversiteye eklenen birimlerden biri de ilahiyat fak\u00fcltesi oldu. 3 Mart 1924 tarih ve 430 say\u0131l\u0131 \u00d6\u011fretim Birli\u011fi (Tevhid-i Tedrisat) yasas\u0131, T\u00fcrkiye\u2019deki t\u00fcm bilim ve e\u011fitim kurumlar\u0131n\u0131 bakanl\u0131\u011fa ba\u011flarken (m.1), y\u00fcksek din uzman\u0131 yeti\u015ftirmek amac\u0131yla<\/strong> \u00fcniversitede bir ilahiyat okulu<\/strong> ve toplumun dini hizmetlerini yerine getirecek imam-hatip yeti\u015ftirmek <\/strong>amac\u0131yla da ayr\u0131 okullar\u0131n<\/strong> a\u00e7\u0131lmas\u0131n\u0131 (m.4) \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Bu yasan\u0131n kabul edildi\u011fi tarihte anayasas\u0131na g\u00f6re T\u00fcrkiye, \u201cDin-i \u0130slam\u201d olan bir devlettir ve okullar\u0131nda a\u011f\u0131rl\u0131kl\u0131 olarak dini \u00f6\u011fretim yap\u0131lmaktad\u0131r. Buna kar\u015f\u0131n yasan\u0131n, a\u00e7\u0131lacak bu okullar\u0131, \u00f6rg\u00fcn e\u011fitim sistemi i\u00e7inde yer alan bir ilk, orta ya da lise olarak de\u011fil de, \u201cayr\u0131 okullar\u201d olarak \u00f6ng\u00f6rmesi ilgin\u00e7tir. Bu yasa \u00e7er\u00e7evesinde, kapat\u0131lan medreselerin 29\u2019una, \u201cayr\u0131 okul\u201d olarak imam hatip denmi\u015f, bir medrese de ilahiyat okuluna d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Cumhuriyet rejimi, 3 Mart 1924\u2019de, \u015eeriye ve Evkaf Vek\u00e2letini kald\u0131r\u0131p toplumun din i\u015fleriyle ilgilenecek Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 (D\u0130B)\u2019n\u0131 olu\u015fturan 429 say\u0131l\u0131 yasay\u0131 da \u00e7\u0131karm\u0131\u015ft\u0131r. Cumhuriyet rejimi, imam-hatipler ve D\u0130B ile dini hizmetleri denetim alt\u0131nda tutmak isterken giderek \u00e7a\u011fda\u015f ulus devletlerde oldu\u011fu gibi laik bir devlete d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. 1924\u2019te halifelik uygulamas\u0131na son verilmesi, 1925\u2019te, dinin politik ama\u00e7lara alet edilemeyece\u011fi konusundaki yasa ile tekke, t\u00fcrbe ve zaviyeleri kapatan yasalar\u0131n \u00e7\u0131kar\u0131lmas\u0131, 1926\u2019da yurtta\u015flar yasas\u0131n\u0131n (medeni kanunun) kabul edilmesi; 1924\u2019te ilkokullarda, 1928\u2019de ortaokullarda, 1934\u2019te liselerde ve 1937 y\u0131l\u0131nda da k\u00f6y ilkokullar\u0131nda karma e\u011fitime ge\u00e7ilmesi laikle\u015fme y\u00f6n\u00fcnde at\u0131lm\u0131\u015f ad\u0131mlard\u0131r. Bu s\u00fcre\u00e7te, \u201cT\u00fcrkiye Devleti\u2019nin dini, Din-i \u0130slam\u2019d\u0131r\u201d ifadesi 10 Nisan 1928\u2019de Anayasa\u2019dan; din dersi de, 1930\u2019da kent ve 1939\u2019da da k\u00f6y ilkokullar\u0131ndan \u00e7\u0131kar\u0131l\u0131r. \u00d6\u011frenci say\u0131lar\u0131 giderek azalan imam hatip okullar\u0131 1930\u2019da ve ilahiyat okulu ise 1934\u2019te kapan\u0131r (Aky\u00fcz, 1999; Ba\u015fg\u00f6z, 1995; Ergin, 1982). 1928\u2019de Harf Devrimi yap\u0131l\u0131r ve Eyl\u00fcl 1929\u2019da Arap\u00e7a ve Fars\u00e7a derslerine son verilir. 1930\u2019da T\u00fcrk\u00e7e ezan okunmas\u0131na ba\u015flan\u0131r. Bu laikle\u015fme do\u011frultusundaki d\u00f6n\u00fc\u015f\u00fcmlerden sonra, laiklik ilkesi 1937\u2019de Anayasa maddesi olur. D\u0130B\u2019in sembolik bir birime ve devletin de okullarda belli bir inanc\u0131n \u00f6\u011fretilmesini b\u0131rak\u0131p laik bir devlete d\u00f6n\u00fc\u015fmesi, 1940 sonlar\u0131na kadar s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

1949-1980 d\u00f6nemi<\/strong><\/p>\n

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\u0130mam Hatip Okullar\u0131 1930’da kapat\u0131ld\u0131. Foto\u011frafta K\u00fctahya \u0130mam Hatip Okulu.<\/figcaption><\/figure>\n

1939-1945 y\u0131llar\u0131 aras\u0131nda ya\u015fanan 2. D\u00fcnya Sava\u015f\u0131, sava\u015fa girmeyen T\u00fcrkiye\u2019yi de etkiler. Cumhuriyet Halk Partisi (CHP), 1946 \u00e7ok partili genel se\u00e7imleri sonras\u0131nda Sovyetler Birli\u011fi\u2019nin bo\u011fazlarda hak istemesi \u00fczerine, Amerika Birle\u015fik Devletleri (ABD) ile iyi ili\u015fkiler kurmay\u0131 ye\u011fler. Bu ili\u015fkilerin de etkisiyle, ABD\u2019nin t\u00fcm d\u00fcnyada yaymak istedi\u011fi \u201ckom\u00fcnizm\u201d korkusu ve bu korkuya kar\u015f\u0131 dini duygular\u0131n harekete ge\u00e7irilmesi yakla\u015f\u0131m\u0131 T\u00fcrkiye\u2019de de yer edinip yayg\u0131nla\u015fmaya ba\u015flar. \u00d6rne\u011fin \u00f6nce kimi akademisyenlere ve Cumhuriyet e\u011fitiminin en g\u00fczide \u00f6\u011fretmen yeti\u015ftiren kurumlar\u0131ndan biri olan k\u00f6y enstit\u00fclerine, \u201ckom\u00fcnist\u201d su\u00e7lamas\u0131 ile sald\u0131r\u0131lar ba\u015flar. ABD ili\u015fkileri yo\u011funla\u015ft\u0131k\u00e7a, dini \u00f6\u011fretim de yo\u011funla\u015f\u0131p yayg\u0131nla\u015f\u0131r. 1946 se\u00e7imlerinden \u00f6nce kurulan Demokrat Parti (DP), dini siyasete alet etmeye ba\u015flay\u0131nca, DP ile yar\u0131\u015fa giren CHP iktidar\u0131, 1949\u2019da Kuran kurslar\u0131n\u0131 ba\u015flat\u0131p din adam\u0131 yeti\u015ftirmek ve dinler \u00fczerinde \u00e7al\u0131\u015fma yapmak \u00fczere Ankara \u0130lahiyat Fak\u00fcltesi\u2019ni a\u00e7ar ve \u00f6\u011frenci velisinin iste\u011fine ba\u011fl\u0131 olarak se\u00e7meli din dersini ilkokul program\u0131na katar. CHP\u2019nin tek bir inanca d\u00f6n\u00fck olan bu giri\u015fimleri, laik e\u011fitimden sapman\u0131n ilk \u00f6rnekleri olmu\u015ftur.<\/p>\n

\u0130mam hatiplerin yeniden a\u00e7\u0131lmas\u0131<\/strong>: 1950 genel se\u00e7imleriyle iktidara gelen DP, imam, hatip ve Kuran kursu \u00f6\u011fretmeni yeti\u015ftirmek amac\u0131yla, bir meslek okulu ve \u201cayr\u0131 okul\u201d niteli\u011finde, imam hatipleri yeniden a\u00e7ar. \u0130mam ve hatipler, anayasal hukuk sistemi \u00f6\u011fretilmeden\/i\u015flenmeden, a\u011f\u0131rl\u0131kl\u0131 olarak f\u0131k\u0131h, tefsir, siyer ve hadis gibi derslerle \u0130slam \u015feriat\u0131n\u0131n \u00f6\u011fretildi\u011fi ve dolay\u0131s\u0131yla benimsetildi\u011fi okullar olur. Lise dengi okul olan imam hatip liselerini bitirenler, \u00f6\u011fretmen okullar\u0131 ve meslek liseleri mezunlar\u0131 gibi, fark derslerini verip genel lise diplomas\u0131 alarak \u00fcniversiteye giri\u015f s\u0131navlar\u0131na kat\u0131labilmi\u015flerdir. \u0130mam hatiplere meslek dersleri \u00f6\u011fretmeni yeti\u015ftirmek amac\u0131yla da, 1959\u2019da \u0130slam Enstit\u00fcleri a\u00e7\u0131l\u0131r.<\/p>\n

Bu okullar\u0131n a\u00e7\u0131lmas\u0131, var olan inan\u00e7lar i\u00e7inde tek bir inanc\u0131n din adam\u0131n\u0131 yeti\u015ftiren bir uygulama oldu\u011fundan, laik devlet anlay\u0131\u015f\u0131yla ba\u011fda\u015fan bir uygulama de\u011fildir. Bu arada, bu dini \u00f6\u011fretim yapan okullar, normal \u00f6rg\u00fcn e\u011fitimin bir par\u00e7as\u0131 olmad\u0131klar\u0131, meslek okulu olarak kald\u0131klar\u0131 ve \u00f6\u011frencilere dayat\u0131lmad\u0131\u011f\u0131 zamanlarda laik e\u011fitim i\u00e7inde s\u00fcrd\u00fcr\u00fclebilir okullar olmu\u015flard\u0131r. Ancak ba\u015fka ve de\u011fi\u015fik uygulamalarla laiklik e\u011fitim kar\u015f\u0131tl\u0131\u011f\u0131 giderek artar. \u00d6rne\u011fin se\u00e7meli din dersini almak istemeyenlerin dilek\u00e7eyle ba\u015fvurmas\u0131 ko\u015fulu getirilerek se\u00e7meli din dersi, 1956\u2019da ortaokul ve Adalet Partisi (AP) zaman\u0131nda 1965\u2019te de lise program\u0131na girer. Cumhuriyetin en laik ve demokratik anayasas\u0131n\u0131 haz\u0131rlayan 27 May\u0131s 1960 darbesi\/devrimi h\u00fck\u00fcmeti, 19 imam hatip okulu i\u00e7in Milli E\u011fitim Bakanl\u0131\u011f\u0131 (MEB)\u2019nda Din \u00d6\u011fretimi Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc olu\u015fturur. K\u0131zlar imam olamasalar da, AP 1965\u2019te imam hatipleri k\u0131zlara da a\u00e7ar.<\/p>\n

\u0130mam hatip ortaokullar\u0131n\u0131n kapat\u0131lmas\u0131<\/strong>: UNESCO\u2019nun 1950\u2019lerde yeti\u015fkinler i\u00e7in g\u00fcndeme getirdi\u011fi temel e\u011fitim kavram\u0131, giderek \u00f6rg\u00fcn e\u011fitim a\u00e7\u0131s\u0131ndan da benimsenir. Ortaokullar, orta\u00f6\u011fretimin bir par\u00e7as\u0131 olmak yerine, 1970 ba\u015flar\u0131nda temel e\u011fitimin-ilk\u00f6\u011fretimin bir par\u00e7as\u0131 olarak kabul edilir. Arkas\u0131ndan da, 12 Mart 1971 h\u00fck\u00fcmeti zaman\u0131nda meslek ortaokullar\u0131, dolay\u0131s\u0131yla imam hatip ortaokullar\u0131 kapat\u0131l\u0131r. Meslek ortaokullar\u0131n\u0131n kapat\u0131lmas\u0131 da, 1973 y\u0131l\u0131nda kabul edilen 1739 say\u0131l\u0131 Milli E\u011fitim Temel Kanunu\u2019nun 8 y\u0131ll\u0131k zorunlu temel e\u011fitimi \u00f6ng\u00f6rmesi de, toplum genelinde do\u011fal bir geli\u015fme olarak kar\u015f\u0131lan\u0131r.<\/p>\n

\u0130mam hatip ortaokullar\u0131n\u0131n yeniden a\u00e7\u0131lmas\u0131<\/strong>: \u0130mam hatip ortaokullar\u0131n\u0131n kapat\u0131lmas\u0131 \u00fczerine imam hatibe giden \u00f6\u011frenci say\u0131s\u0131, iki y\u0131lda y\u00fczde 70\u2019ler d\u00fczeyinde azal\u0131r (\u00d6cal, 1996). 1974 y\u0131l\u0131nda kurulan Ecevit-Erbakan (CHP-Milli Selamet Partisi) h\u00fck\u00fcmeti, koalisyonun devam\u0131n\u0131 sa\u011flamak i\u00e7in, imam hatip ortaokullar\u0131 yeniden a\u00e7ar. Demirel\u2019in 1975-1977, 1977-1978 ve 1979-1980 y\u0131llar\u0131 aras\u0131nda kurdu\u011fu koalisyon h\u00fck\u00fcmetleri zaman\u0131nda a\u00e7t\u0131\u011f\u0131 toplam imam hatip ortaokulu say\u0131s\u0131 237\u2019yi bulmu\u015ftur.<\/p>\n

Laiklik kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 destekleyen geli\u015fmeler<\/strong>: \u0130mam hatip olgusunu destekleyen geli\u015fmelerin ba\u015f\u0131nda Kuran kurslar\u0131, \u0130slam enstit\u00fcleri, h\u00fck\u00fcmetlerin D\u0130B\u2019e y\u00fckledi\u011fi g\u00f6revler ile destek verdi\u011fi laiklik kar\u015f\u0131t\u0131 olu\u015fumlar gelmektedir. 1949-1980 d\u00f6neminde Kuran kurslar\u0131 ve dini \u00f6\u011fretim s\u0131n\u0131rl\u0131 d\u00fczeylerde geli\u015firken (bkz. \u00c7izelge 1), baz\u0131 h\u00fck\u00fcmetler laiklik kar\u015f\u0131t\u0131 olu\u015fumlar\u0131 desteklemeye ba\u015flar. DP\u2019nin1958\u2019de olu\u015fturdu\u011fu E\u011fitim Milli Komisyonu, \u201c\u2026 okullar\u0131m\u0131z\u0131n din \u00f6\u011fretimi d\u0131\u015f\u0131nda k\u00f6ylere kadar uzanan sivil bir \u00f6\u011fretim faaliyeti, son y\u0131llarda gittik\u00e7e artan bir h\u0131zla yay\u0131l\u0131yor. Bu faaliyet, Kur\u2019an-\u0131 Kerim kurslar\u0131yla y\u00fcr\u00fct\u00fcl\u00fcyor. \u0130lmi manada din bilgisi vermekten tamamen ayr\u0131 bir mahiyet ta\u015f\u0131yan bu \u00f6\u011fretim, Kur\u2019an-\u0131 Kerim\u2019i tecvit dedi\u011fimiz usule g\u00f6re manas\u0131n\u0131 anlamadan okutmay\u0131 ve ezberlemeyi hedef\u201d tuttu\u011funu vurgular (akt. Bahad\u0131nl\u0131, 1968: 150). T\u00fcrkiye \u00d6\u011fretmenler Milli Federasyonu (T\u00d6MF) da, \u00e7e\u015fitli adlarla kurulan dini derneklerle federasyonlar\u0131n, anayasaya, laiklik ve bilimsellik ilkeleri ile \u00e7a\u011fda\u015f uygarl\u0131k geli\u015fmelerine ayk\u0131r\u0131 olan kurulu\u015flar\u0131 bazen a\u00e7\u0131ktan, bazen de el alt\u0131ndan desteklemelerinden yak\u0131nm\u0131\u015ft\u0131r (T\u00d6MF, 1965: 56-57).<\/p>\n

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1950 genel se\u00e7imleriyle iktidara gelen DP, imam hatip ve Kuran kursu \u00f6\u011fretmeni yeti\u015ftirmek amac\u0131yla, bir meslek okulu ve “ayr\u0131 okul” niteli\u011finde, imam hatipleri yeniden a\u00e7ar.<\/figcaption><\/figure>\n

1960-1980 y\u0131llar\u0131 aras\u0131nda da Demirel h\u00fck\u00fcmetleri benzer bir tutum tak\u0131n\u0131r. 1960\u2019larda \u00fcniversite \u00f6\u011frencisi olanlarla (yazar gibi) \u00f6\u011fretmenlik yapanlar\u0131n gayet iyi bildi\u011fi gibi Demirel, ABD ve emperyalizm kar\u015f\u0131t\u0131 \u00fcniversite gen\u00e7li\u011fine kar\u015f\u0131 Milli T\u00fcrk Talebe Birli\u011fi\u2019ni, laik e\u011fitimi savunan T\u00fcrkiye \u00d6\u011fretmen Sendikas\u0131 (T\u00d6S)\u2019na kar\u015f\u0131 Milliyet\u00e7i \u00d6\u011fretmenler Derne\u011fi\u2019ni, laik, ba\u011f\u0131ms\u0131z ve halk\u00e7\u0131 bir d\u00fczen isteyen derneklere kar\u015f\u0131 da, Kom\u00fcnizmle M\u00fccadele Derne\u011fi ve Ayd\u0131nlar Oca\u011f\u0131 (2) gibi laiklik kar\u015f\u0131t\u0131 dernekleri destekler. Bakanl\u0131kta ve \u00f6\u011fretmen yeti\u015ftiren okullarda kadrola\u015fmaya ba\u015flayan Demirel, 1970\u2019lerde yo\u011funla\u015fan sa\u011f-sol \u00f6\u011frenci olaylar\u0131nda, \u201cBana sa\u011fc\u0131lar adam \u00f6ld\u00fcr\u00fcyor dedirtemezsiniz\u201d diyerek sa\u011fa deste\u011fini a\u00e7\u0131k\u00e7a belli eder.<\/p>\n

12 Eyl\u00fcl 1980 – 2002 d\u00f6nemi<\/strong><\/p>\n

12 Eyl\u00fcl 1980 askeri darbe h\u00fck\u00fcmeti, 1982 Anayasas\u0131\u2019yla din k\u00fclt\u00fcr\u00fc ve ahlak bilgisi (DKAB) dersini ilk ve orta\u00f6\u011fretimde zorunlu ders yapar, 6 Kas\u0131m 1981 tarih ve 2547 say\u0131l\u0131 y\u00fcksek\u00f6\u011fretim yasas\u0131n\u0131 \u00e7\u0131kar\u0131p Y\u00fcksek\u00f6\u011fretim Kurulu (Y\u00d6K)\u2019nu olu\u015fturur. Y\u00d6K Ba\u015fkanl\u0131\u011f\u0131na getirilen Prof. Dr. \u0130hsan Do\u011framac\u0131 zaman\u0131nda atanan Y\u00d6K \u00fcyeleri, rekt\u00f6r ve dekanlar\u0131n \u00e7o\u011fu G\u00fczel (1991: 15)\u2019e g\u00f6re, \u201cAyd\u0131nlar Oca\u011f\u0131 \u00fcyesi ve yak\u0131n\u0131 ki\u015filerdir\u201d (daha sonraki ba\u015fkanlar zaman\u0131ndaki atamalar da genellikle bu y\u00f6nde olmu\u015ftur). 1982 y\u0131l\u0131nda y\u00fcksek\u00f6\u011fretim yeniden yap\u0131land\u0131r\u0131l\u0131rken \u0130slam Enstit\u00fcleri ilahiyat fak\u00fcltesine d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr.<\/p>\n

\"\"
12 Eyl\u00fcl fa\u015fist y\u00f6netimi ilerici \u00f6rg\u00fctlerin \u00fczerine h\u0131\u015f\u0131mla giderken, muhafazakar ve laiklik kar\u015f\u0131t\u0131 kesimlere ho\u015fg\u00f6r\u00fcyle yakla\u015fm\u0131\u015ft\u0131r. Foto\u011frafta darbeci Kenan Evren umrede.<\/figcaption><\/figure>\n

Devlet Planlama Te\u015fkilat (DPT)\u2019n\u0131n olu\u015fturdu\u011fu DPT \u00d6zel \u0130htisas Komisyonu, 1983 y\u0131l\u0131nda bir \u201cMilli K\u00fclt\u00fcr\u201d raporu haz\u0131rlar (DPT, 1983). Bu rapora g\u00f6re, \u201cT\u00fcrk-\u0130slam sentezi, din-devleti; millet, din cemaati; milli k\u00fclt\u00fcr, \u0130slam k\u00fclt\u00fcr\u00fc; milliyet, \u0130slamiyet; milliyet\u00e7ilik, \u0130slamc\u0131l\u0131k; T\u00fcrk milleti, y\u00fczde 99\u2019u M\u00fcsl\u00fcman olan T\u00fcrkler; laiklik, din d\u00fc\u015fmanl\u0131\u011f\u0131; bilim de Kuran\u2019daki bilgiler\u201ddir (G\u00fcven\u00e7 ve di\u011ferleri, 1991: 49). Darbe h\u00fck\u00fcmeti e\u011fitim ve k\u00fclt\u00fcr politikalar\u0131n\u0131, genelde Ayd\u0131nlar Oca\u011f\u0131\u2019n\u0131n savundu\u011fu T\u00fcrk-\u0130slam sentezi anlay\u0131\u015f\u0131 do\u011frultusunda haz\u0131rlanm\u0131\u015f olan bu Milli K\u00fclt\u00fcr raporuna g\u00f6re y\u00fcr\u00fct\u00fcr. Bu anlay\u0131\u015f do\u011frultusunda da, 18 Haziran 1983\u2019te 1739 say\u0131l\u0131 Milli E\u011fitim Temel Kanunu\u2019nda de\u011fi\u015fiklik yap\u0131l\u0131p imam hatiplilere, Harp Okulu d\u0131\u015f\u0131nda kalan y\u00fcksek\u00f6\u011fretim alanlar\u0131na girme hakk\u0131 verilir. Bu yasa sonras\u0131nda genel dersleri biraz art\u0131r\u0131lan imam hatiplerin \u201cayr\u0131 okul\u201d olmas\u0131 durumundan \u00e7\u0131k\u0131p ana e\u011fitim ak\u0131m\u0131 i\u00e7ine al\u0131nmas\u0131, laik e\u011fitim ile uyu\u015fmayan bir durum yarat\u0131r. Bir genel k\u00fclt\u00fcr dersi olarak zorunlu yap\u0131lan DKAB dersi, giderek S\u00fcnni-Hanefi inanc\u0131n\u0131n \u00f6\u011fretildi\u011fi ve di\u011fer inan\u00e7lar\u0131n yerildi\u011fi bir derse d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

Anavatan Partisi (ANAP), imam hatip liselerinde de, Anadolu lisesi, \u00e7ok programl\u0131 lise ve yabanc\u0131 dil a\u011f\u0131rl\u0131kl\u0131 s\u00fcper lise uygulamalar\u0131n\u0131 ba\u015flat\u0131r. Atat\u00fcrk K\u00fclt\u00fcr, Dil ve Tarih Y\u00fcksek Kurulu, ANAP zaman\u0131nda 1986 y\u0131l\u0131nda, T\u00fcrk-\u0130slam sentezi do\u011frultusundaki Milli K\u00fclt\u00fcr raporuyla e\u015fde\u011fer i\u00e7erikte olan \u201cK\u00fclt\u00fcr Unsurlar\u0131n\u0131n ve K\u00fclt\u00fcr Politikas\u0131n\u0131n Tespitinde Uygulanacak Y\u00f6ntem ve Sorumluluklar\u201d ba\u015fl\u0131kl\u0131 bir raporu benimser (G\u00fcven\u00e7 ve di\u011ferleri, 1991: 69-110). Bu y\u0131llarda, \u00f6\u011frencilere dini yay\u0131nlar\u0131n \u00f6nerilmesine, liselerde felsefe ve sosyoloji ders saatleri azalt\u0131l\u0131rken evrim kuram\u0131 yerine yarat\u0131l\u0131\u015f d\u00fc\u015f\u00fcncesi i\u015flenmesine ve dini \u00f6\u011fretime daha fazla kaynak aktar\u0131lmas\u0131na ba\u015flan\u0131r. Kaynak aktar\u0131m\u0131yla 1990\u2019larda mesleki e\u011fitimde 15 ve ilk\u00f6\u011fretimde 59 \u00f6\u011frenciden birine sa\u011flanabilen pansiyon olana\u011f\u0131, imam hatiplerde iki \u00f6\u011frenciden birine sa\u011flanabilmi\u015ftir (MEB, 2000).<\/p>\n

\u0130mam hatip ortaokullar\u0131n\u0131n yeniden kapat\u0131lmas\u0131<\/strong>: Avrupa Birli\u011fi (AB) ile b\u00fct\u00fcnle\u015fme \u00e7al\u0131\u015fmalar\u0131n\u0131n h\u0131zland\u0131\u011f\u0131 1990\u2019l\u0131 y\u0131llar\u0131n ortalar\u0131nda, sekiz y\u0131ll\u0131k zorunlu e\u011fitime ge\u00e7ilmesi konusu yeniden g\u00fcndeme gelir. 13-17 May\u0131s 1996 tarihlerinde toplanan 15. Milli E\u011fitim \u015euras\u0131\u2019n\u0131n g\u00fcndem maddelerinden biri, sekiz y\u0131ll\u0131k temel e\u011fitim konusu olmu\u015ftur. MEB\u2019in (i\u00e7inde yazar\u0131n da oldu\u011fu) bu \u015fura \u00fcyelerine da\u011f\u0131tt\u0131\u011f\u0131 ve bakanl\u0131k taraf\u0131ndan ger\u00e7ekle\u015ftirilen bir ara\u015ft\u0131rma raporuna (MEB; 1995) g\u00f6re, halk\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funun, sekiz y\u0131ll\u0131k kesintisiz zorunlu e\u011fitimi benimsedi\u011fi g\u00f6r\u00fcl\u00fcr. Zorunlu e\u011fitimin 8 y\u0131la \u00e7\u0131kar\u0131lmas\u0131 beklentisi son derece y\u00fckselmi\u015fken 28 \u015eubat 1997 tarihinde toplanan Milli G\u00fcvenlik Kurulu, laik ve sekiz y\u0131ll\u0131k kesintisiz zorunlu e\u011fitime ge\u00e7ilmesi konusunda bir tavsiye karar\u0131 al\u0131r. Bu aylarda kurulan Y\u0131lmaz-Ecevit koalisyon h\u00fck\u00fcmeti zaman\u0131nda, TBMM\u2019de kabul edilen 18 A\u011fustos 1997 tarih ve 4306 say\u0131l\u0131 yasa ile sekiz y\u0131ll\u0131k kesintisiz zorunlu e\u011fitim uygulamas\u0131na ge\u00e7ilir, ilkokul ve ortaokul birle\u015ftirilerek ilk\u00f6\u011fretim okulu ad\u0131n\u0131 al\u0131r. Bu yasa gere\u011fi, \u00f6zel yabanc\u0131 okullar orta k\u0131s\u0131mlar\u0131n\u0131 kapat\u0131rken imam hatip ortaokullar\u0131 da kapat\u0131l\u0131r. Yabanc\u0131 \u00f6zel okullar\u0131n orta k\u0131sm\u0131 ile meslek ortaokullar\u0131n\u0131n kapat\u0131lmas\u0131n\u0131n bir nedeni, zorunlu \u00f6\u011fretimin farkl\u0131 \u00f6\u011fretileri i\u00e7ermeyip herkese e\u015fde\u011fer bir e\u011fitim verilmesi gere\u011fidir. \u0130kinci neden laik sistemde din \u00f6\u011fretiminin zorunlu \u00f6\u011fretimle ba\u011fda\u015fmamas\u0131d\u0131r. \u00dc\u00e7\u00fcnc\u00fc neden de, \u00f6\u011frencinin yeterli derecede bilin\u00e7lenmesini sa\u011flay\u0131p ailesi yerine kendisinin lise se\u00e7imini yapmas\u0131 olas\u0131l\u0131\u011f\u0131n\u0131 art\u0131rmakt\u0131r; \u00e7ocu\u011fa verilen de\u011ferdir.<\/p>\n

13 Ekim 1996 tarihli 5. B\u00fcy\u00fck Kongresinde, \u201cbug\u00fcnk\u00fc neslin \u0130mam-Hatiplere ve Kur\u2019an kurslar\u0131na yap\u0131lan yat\u0131r\u0131m sonucu oldu\u011funu\u201d s\u00f6yleyen (akt. Adem, 2000) Erbakan ve lideri oldu\u011fu Refah Partisi (RP), kesintisiz e\u011fitimle imam hatip liselerine gidecek \u00f6\u011frencinin azalaca\u011f\u0131n\u0131 bildiklerinden, imam hatip ortaokullar\u0131n\u0131n kapat\u0131lmas\u0131na kar\u015f\u0131 \u00e7\u0131kar. Bu kar\u015f\u0131tl\u0131k, ilk kez 1980\u2019lerde g\u00fcndeme gelen t\u00fcrban ile \u00fcniversiteye gitme konusunun yeniden \u0131s\u0131t\u0131lmas\u0131yla \u0131srarl\u0131 bir \u015fekilde s\u00fcrd\u00fcr\u00fclmeye ba\u015flan\u0131r.<\/p>\n

Laiklik kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 destekleyen geli\u015fmelerden \u00f6rnekler<\/strong>: 12 Eyl\u00fcl fa\u015fist y\u00f6netimi ilerici \u00f6rg\u00fctlerin \u00fczerine h\u0131\u015f\u0131mla giderken muhafazak\u00e2r ve laiklik kar\u015f\u0131t\u0131 kesimlere ho\u015fg\u00f6r\u00fcyle yakla\u015fm\u0131\u015ft\u0131r. 1402 say\u0131l\u0131 s\u0131k\u0131y\u00f6netim yasas\u0131 uygulanarak, b\u00fcy\u00fck \u00e7o\u011funlu\u011fu ilerici ve 2515\u2019i \u00f6\u011fretmen olan 4891 sivil g\u00f6revlinin i\u015flerine son verilir (Alt\u0131nta\u015f, 2002: 72). 12 Eyl\u00fcl 1980 darbe h\u00fck\u00fcmeti ile sonras\u0131nda kurulan h\u00fck\u00fcmetlerin genelde T\u00fcrk-\u0130slam sentezi anlay\u0131\u015f\u0131 do\u011frultusunda hareket etmeleri imam hatipler ve dini \u00f6\u011fretim i\u00e7in verimli bir ortam olu\u015fturur. A\u00e7\u0131lan Kuran kursu say\u0131s\u0131 giderek artar. \u0130mam hatipli k\u0131z \u00f6\u011frencilerin \u00f6rt\u00fcnmesine g\u00f6z yumulur.<\/p>\n

\"\"12 Eyl\u00fcl h\u00fck\u00fcmeti, 1982 y\u0131l\u0131nda \u00f6\u011fretmen yeti\u015ftiren okullar\u0131 bakanl\u0131ktan al\u0131p e\u011fitim fak\u00fcltelerine ya da e\u011fitim y\u00fcksekokullar\u0131na d\u00f6n\u00fc\u015ft\u00fcrerek Y\u00d6K\u2019e ba\u011flar. Bu d\u00f6n\u00fc\u015f\u00fcm s\u0131ras\u0131nda, genelde Demirel\u2019in olu\u015fturdu\u011fu sa\u011fc\u0131 kadrolar korunurken ilerici \u00f6\u011fretim g\u00f6revlileri tasfiye edilir. 1997 y\u0131l\u0131nda Y\u00d6K, DKAB dersi \u00f6\u011fretmenlerini ilahiyat fak\u00fcltelerinde yeti\u015ftirmeye ba\u015flayarak, bu dersin S\u00fcnni-Hanefi inanc\u0131 do\u011frultusunda \u00f6\u011fretilmesi durumunu peki\u015ftirir. \u0130lahiyat fak\u00fcltelerine di\u011fer fak\u00fcltelere g\u00f6re daha \u00e7ok yat\u0131r\u0131m yap\u0131l\u0131r. \u00d6rne\u011fin 2000\u2019lerin ba\u015flar\u0131nda, bir profes\u00f6re, ilahiyat fak\u00fcltelerinde 14 \u00f6\u011frenci d\u00fc\u015ferken, sa\u011fl\u0131k bilimlerinde 17 ve e\u011fitim fak\u00fcltelerinde ise 397 \u00f6\u011frenci d\u00fc\u015fmektedir (Ok\u00e7abol, 2007: 224). Devletin denetiminde olan D\u0130B, vaazlar\u0131 ve yay\u0131nlar\u0131yla, ateistleri ve baz\u0131 inan\u00e7 gruplar\u0131n\u0131 d\u0131\u015flay\u0131p a\u015fa\u011f\u0131layan (\u00f6rne\u011fin bkz. Sanay, 1984) ve yurtta\u015flar aras\u0131nda ayr\u0131m yapan, laiklik kar\u015f\u0131t\u0131 bir birime d\u00f6n\u00fc\u015f\u00fcr. Yat\u0131l\u0131 okullar\u0131n cemaatlerin denetimine girmesine g\u00f6z yumulur.<\/p>\n

Nurcular\u0131n devlet kurulu\u015flar\u0131nda kadrola\u015fmay\u0131 ama\u00e7lad\u0131klar\u0131; e\u011fitim kurumlar\u0131na b\u00fcy\u00fck \u00f6nem verdikleri; S\u00fcleymanc\u0131lar\u0131n Kuran kurslar\u0131 ad\u0131 alt\u0131nda hurafelerden s\u00f6z ettikleri, Atat\u00fcrk ve rejim hakk\u0131nda aleyhte faaliyette bulunduklar\u0131; Nak\u015fibendilerin \u015feriat d\u00fczenini getirmeye \u00e7al\u0131\u015ft\u0131klar\u0131 ve benzeri tehlikelere i\u015faret eden \u201cAnar\u015fi ve Ter\u00f6r\u201d ba\u015fl\u0131kl\u0131 (Y\u00d6K, 1985) bir rapor, t\u00fcm \u00f6\u011fretim \u00fcyelerine da\u011f\u0131t\u0131l\u0131r. Ancak Y\u00d6K ve h\u00fck\u00fcmet bu konuda herhangi bir \u00f6nlem almad\u0131\u011f\u0131 gibi, \u00c7elik\u2019e (2005: 53) g\u00f6re, \u201c\u00d6zellikle yeni kurulan ta\u015fra \u00fcniversitelerinde medresele\u015ftirmede \u00f6nemli yol al\u0131nm\u0131\u015f, rekt\u00f6rler ilkokul e\u011fitimi bile olmayan \u015feyh, \u015f\u0131h ve cemaat liderlerinin ellerini \u00f6pmeye, bilimi \u0130slamla\u015ft\u0131rmaya (!) ba\u015flam\u0131\u015flard\u0131r\u201d. 1990\u2019larda artan ter\u00f6rist faaliyetlerine kar\u015f\u0131 u\u00e7aklarla do\u011fu illerine ayetler at\u0131l\u0131r.<\/p>\n

6-7 Eyl\u00fcl 1955\u2019te Musevi ve H\u0131ristiyan d\u00fckk\u00e2nlar\u0131n\u0131 talan edenler, 1968\u2019de T\u00d6S genel kurulunu yakmak isteyenler, 16 \u015eubat 1969 g\u00fcn\u00fc \u201cABD\u2019ye defol\u201d diyenlere sald\u0131r\u0131p \u201cKanl\u0131 Pazar\u201d\u0131 yaratanlar, 1 May\u0131s 1977, 1978 Kahramanmara\u015f, 1979 \u00c7orum ve 1993 Sivas katliamlar\u0131n\u0131 ger\u00e7ekle\u015ftirenler, genelde dini \u00f6\u011fretimden ge\u00e7ip eylemlerini \u201cdin\u201d ad\u0131na yapan ki\u015filerdir. Bu t\u00fcr olaylar, bir bak\u0131ma e\u011fitimde ve siyasi ya\u015famda laiklik d\u0131\u015f\u0131na \u00e7\u0131k\u0131lmas\u0131n\u0131n nelere mal olaca\u011f\u0131n\u0131n uyar\u0131s\u0131 niteli\u011findeki olaylard\u0131r. Ancak \u00fclkeyi y\u00f6netenler, bu uyar\u0131lara ald\u0131r\u0131\u015f bile etmemi\u015ftir.<\/p>\n

1950-1960\u2019lardaki gen\u00e7lik genellikle \u00e7a\u011fda\u015f d\u00fcnya gen\u00e7li\u011fine benzer de\u011ferlere sahiptir (bkz. bkz. Hyman, Payasl\u0131o\u011flu ve Frey, 1958; Kazamias, 1967; McCelland, 1963). 2000\u2019li y\u0131llara gelindi\u011finde ise, T\u00fcrk-\u0130slam sentezi anlay\u0131\u015f\u0131 meyvelerini vermeye ba\u015flar, depremlerin, halk\u0131n i\u015fledi\u011fi g\u00fcnahlar nedeniyle oldu\u011funu d\u00fc\u015f\u00fcnenler ve \u00fcniversite \u00f6\u011frencileri i\u00e7inde cinlere perilere inananlarda b\u00fcy\u00fck art\u0131\u015flar olur.<\/p>\n

Bu arada Refah ve Fazilet partileri, laiklik kar\u015f\u0131t\u0131 olduklar\u0131 gerek\u00e7esiyle Anayasa Mahkemesi (AYM) taraf\u0131ndan kapat\u0131l\u0131r. Bu konuda Avrupa \u0130nsan Haklar\u0131 Mahkemesi\u2019nde (A\u0130HM) a\u00e7\u0131lan davan\u0131n, \u201cAvrupa hukukunun cemaat hukukuna dayal\u0131 olmamas\u0131\u201d gerek\u00e7esiyle reddedilmesi, T\u00fcrkiye\u2019yle AB\u2019nin laik sistemi benimsedikleri ve bu \u00fclkelerde laiklik kar\u015f\u0131t\u0131 partilere yer olmad\u0131\u011f\u0131 i\u00e7indir. Ancak bu karardan bile T\u00fcrkiye\u2019yi y\u00f6netenler ders almam\u0131\u015ft\u0131r.<\/p>\n

AKP \u0130KT\u0130DARINDA \u0130MAM HAT\u0130PLERDEK\u0130 GEL\u0130\u015eMELER<\/strong><\/p>\n

Kapat\u0131lan bu partilerden ayr\u0131lanlar\u0131n bir b\u00f6l\u00fcm\u00fc, laiklik kar\u015f\u0131t\u0131 tutumlar\u0131n\u0131 de\u011fi\u015ftirmeden, ayr\u0131ld\u0131klar\u0131 partinin \u201cmilli g\u00f6r\u00fc\u015f\u201d\u00fcn\u00fc terk edip piyasac\u0131 bir anlay\u0131\u015f\u0131 benimseyerek ve ABD ile yak\u0131n ili\u015fkiler geli\u015ftirerek AKP\u2019yi kurdular. AKP, 2002 genel se\u00e7imlerinde iktidar olur olmaz, imam hatip ve t\u00fcrban konusunu i\u015flemeye ba\u015flad\u0131, g\u00fcnl\u00fck ya\u015famda ve e\u011fitimde laiklik kar\u015f\u0131t\u0131 uygulamalara giri\u015fti. Okul duvarlar\u0131na \u201cm\u00fcjde ..imam hatip a\u00e7\u0131ld\u0131\u201d \u015feklinde afi\u015fler as\u0131p imam hatip propagandas\u0131 yaparak imam hatibe giden \u00f6\u011frenci say\u0131s\u0131n\u0131 \u00e7o\u011faltmaya \u00e7al\u0131\u015ft\u0131. E\u011fitim bakan\u0131 H. \u00c7elik, \u201c\u0130mam hatip liseleri art\u0131k imam yeti\u015ftirmiyor, ilahiyat fak\u00fcltelerinde imam yeti\u015ftirilmelidir\u201d (Milliyet, 9 Eyl\u00fcl 2003: 13) derken imam hatiplerin t\u00fcm\u00fcne Anadolu Lisesi stat\u00fcs\u00fc verilece\u011fi propagandas\u0131n\u0131 yapt\u0131 (Cumhuriyet, 19 Eyl\u00fcl 2003: 8). 2005 y\u0131l\u0131nda de\u011fi\u015ftirilen yeni ilk\u00f6\u011fretim program\u0131n\u0131n uygulanmas\u0131 s\u0131ras\u0131nda \u00f6\u011fretmenler i\u00e7in yard\u0131mc\u0131 kitaplar haz\u0131rland\u0131. DKAB dersi i\u00e7in \u00f6\u011fretmenlere, \u00f6\u011frencilere \u201cKuran-\u0131 Kerim\u2019in di\u011fer kitaplardan \u00fcst\u00fcnl\u00fckleri nelerdir? Din insana neden gereklidir? Peygamberimiz neden peygamberlerin en b\u00fcy\u00fc\u011f\u00fcd\u00fcr? \u0130nsanlara kutsal kitaplar g\u00f6nderilmeseydi durum nas\u0131l olurdu? Evinizde\u00a0Kuran-Kerim nerededir?\u201d gibi sorular sormalar\u0131 \u00f6nerildi (homepage.uludag.edu.tr\/~tgunduz\/Yip.ppt, eri\u015fim tarihi 23 \u015eubat 2006).<\/p>\n

Laiklik kar\u015f\u0131t\u0131 uygulamalar\u0131n \u00e7o\u011fu, zaman\u0131n Cumhurba\u015fkan\u0131, AYM ve Dan\u0131\u015ftay taraf\u0131ndan engellendi. AYM, laiklik kar\u015f\u0131t\u0131 eylemlerin oda\u011f\u0131 olmakla su\u00e7lad\u0131\u011f\u0131 AKP\u2019yi 2008 y\u0131l\u0131nda para cezas\u0131na \u00e7arpt\u0131rd\u0131. Ancak AB ve ABD gibi piyasac\u0131 g\u00fc\u00e7lerle T\u00fcrkiye\u2019de kendilerini liberal olarak tan\u0131tan ayd\u0131n kesimin deste\u011fini alan AKP, laiklik kar\u015f\u0131tl\u0131\u011f\u0131nda h\u0131z kesmedi. Hatta 12 Eyl\u00fcl 2010 g\u00fcn\u00fc yap\u0131lan halkoylamas\u0131nda Anayasa de\u011fi\u015fikli\u011fini sa\u011flayarak, kadrola\u015famad\u0131\u011f\u0131 tek kurum olan yarg\u0131da da kadrola\u015fmay\u0131 ba\u015fard\u0131 (Ok\u00e7abol, 2013).<\/p>\n

AKP, 2011 genel se\u00e7imleri sonunda da, laiklik kar\u015f\u0131t\u0131 ve piyasac\u0131 geli\u015fmeleri yasal zemine oturttu. 2011 yaz\u0131 ile sonbahar\u0131nda, birka\u00e7 ayda, kamuoyunda hi\u00e7 tart\u0131\u015f\u0131lmayan ve bir b\u00f6l\u00fcm\u00fc Anayasa ile ba\u011fda\u015fmayan 35 Kanun H\u00fckm\u00fcnde Kararname (KHK) \u00e7\u0131kard\u0131. \u00d6rne\u011fin 27 A\u011fustos 2011 tarih ve 651 say\u0131l\u0131 KHK ile T\u00fcrkiye Bilimler Akademisi (T\u00dcBA), AKP\u2019nin kadrola\u015faca\u011f\u0131 s\u0131radan bir birime d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc. 4 Eyl\u00fcl 2011 tarihli ve 652 say\u0131l\u0131 KHK ile MEB\u2019in yap\u0131s\u0131 de\u011fi\u015ftirilip Din \u00d6\u011fretimi Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc, bakanl\u0131\u011f\u0131n \u00f6nemli birimlerinden biri haline getirildi. Bakanl\u0131k yap\u0131s\u0131n\u0131 belirleyen bir \u00f6nceki 3797 say\u0131l\u0131 yasa iptal edilirken, o yasada yer alan, \u201claik, demokratik ve sosyal hukuk devleti olan T\u00fcrkiye Cumhuriyeti ilkelerine ba\u011fl\u0131 \u00f6\u011frenci yeti\u015ftirilmesi\u201d amac\u0131ndan da vazge\u00e7ildi. 17 Eyl\u00fcl 2011 tarih ve 653 say\u0131l\u0131 KHK ile Kuran kurslar\u0131na ilkokul be\u015finci s\u0131n\u0131ftan sonra gidilmesi ko\u015fulu kald\u0131r\u0131ld\u0131.<\/p>\n

\u0130mam hatip ortaokullar\u0131n\u0131n yeniden a\u00e7\u0131lmas\u0131<\/strong><\/p>\n

12 Eyl\u00fcl 2010 halkoylamas\u0131ndan sonra olu\u015fturulan yarg\u0131n\u0131n hi\u00e7bir KHK\u2019y\u0131 ve de laiklik kar\u015f\u0131t\u0131 uygulamalar\u0131 iptal etmemesinden g\u00fc\u00e7 alan Ba\u015fbakan Erdo\u011fan, hi\u00e7 \u00e7ekinmeden ve var olan hukuk sistemine g\u00f6re su\u00e7 te\u015fkil eden laiklik kar\u015f\u0131t\u0131 s\u00f6ylemlerini art\u0131rmaya ba\u015flad\u0131. \u00d6rne\u011fin 2012 ba\u015flar\u0131nda, \u201cDindar gen\u00e7lik yeti\u015ftirece\u011fiz\u201d dedi, AKP gen\u00e7lik kollar\u0131 toplant\u0131s\u0131nda da, \u201cDininin ve kininin davac\u0131s\u0131 olacak\u201d gen\u00e7ler istedi. \u201c\u0130mam hatipleri toplumun en g\u00f6zde okullar\u0131 yapaca\u011f\u0131z\u201d dedi. 30 Mart 2012 tarihinde de, halk aras\u0131nda 4+4+4 yasas\u0131 olarak bilinen 6287 say\u0131l\u0131 yasa \u00e7\u0131kart\u0131l\u0131p e\u011fitim sisteminin laik boyutu tamamen ortadan kald\u0131r\u0131ld\u0131. Bu yasayla, zorunlu \u00f6\u011fretim k\u00e2\u011f\u0131t \u00fczerinde, 4+4+4 gibi kesintili olarak 12 y\u0131la \u00e7\u0131kar\u0131ld\u0131. \u0130mam hatip ortaokulu a\u00e7\u0131ld\u0131, ilkokula ba\u015flama ya\u015f\u0131 bir y\u0131l k\u00fc\u00e7\u00fclt\u00fcl\u00fcrken ortaokullar da, 6 yerine 5\u2019inci s\u0131n\u0131ftan ba\u015flat\u0131ld\u0131. Zorunlu hale gelece\u011fini bile bile, \u201cKuran-\u0131 Kerim\u201d ve \u201cHz. Peygamberimizin hayat\u0131\u201d dersleri se\u00e7meli ders yap\u0131ld\u0131, di\u011fer okullar i\u00e7inde de, imam-hatip programlar\u0131 a\u00e7\u0131lmas\u0131 sa\u011fland\u0131. 4+4+4 yasa tasar\u0131s\u0131n\u0131n tart\u0131\u015f\u0131ld\u0131\u011f\u0131 g\u00fcnlerde, e\u011fitim bakan\u0131 \u00d6mer Din\u00e7er, \u201c\u00c7a\u011f\u0131m\u0131zda okula ba\u015flama ya\u015f\u0131 de\u011fil, okul \u00f6ncesi e\u011fitim ya\u015f\u0131 a\u015fa\u011f\u0131ya \u00e7ekilmektedir\u201d ve \u201cD\u00fcnyada meslek se\u00e7me ya\u015f\u0131 \u00f6telenmektedir\u201d \u015feklinde a\u00e7\u0131klamalarda bulundu (akt. Akyol, 2012). T\u00fcrkiye\u2019nin cemaatle\u015fmesinden yana oldu\u011fu bilinen bakan\u0131n bile, \u201ce\u011fitim a\u00e7\u0131s\u0131ndan\u201d do\u011fru ve ger\u00e7ek\u00e7i olan bu a\u00e7\u0131klamalar\u0131na kar\u015f\u0131n \u00e7\u0131kar\u0131lan 4+4+4 yasas\u0131n\u0131n niteli\u011fi, esas amac\u0131n \u201ce\u011fitim\u201d olmad\u0131\u011f\u0131n\u0131n g\u00f6stergesi olmu\u015ftur.<\/p>\n

4+4+4 yasas\u0131ndan sonraki geli\u015fmeler de, amac\u0131n e\u011fitim de\u011fil, laiklik kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 peki\u015ftirmek oldu\u011funu g\u00f6stermi\u015ftir. Temel Din Bilgisi ad\u0131nda bir ba\u015fka din dersi a\u00e7\u0131ld\u0131. Okullar\u0131n imam hatibe d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi s\u00fcreci ba\u015flad\u0131. \u201c\u00c7ocu\u011funuz imam hatibe gitmesin de ter\u00f6rist mi olsun, anar\u015fist mi olsun? En iyi insan Kuran-\u0131 Kerim\u2019i bilen insand\u0131r. M\u00fcsl\u00fcman de\u011fil misiniz, bu dersleri almaktan neden gocunuyorsunuz\u201d gibi s\u00f6ylemlerle \u00e7ocuklar\u0131n imam hatibe gitmeleri ve din derslerini se\u00e7meleri propagandas\u0131 ba\u015flad\u0131.<\/p>\n

\u0130lk\u00f6\u011fretim y\u00f6netmeli\u011fi de\u011fi\u015ftirilerek, (sanki \u00e7ocuk kendi \u00f6zg\u00fcr iradesiyle gidiyormu\u015f\u00e7as\u0131na) haf\u0131zl\u0131k kursuna gidenlerin ilkokula bir y\u0131l ge\u00e7 ba\u015flamas\u0131 kabul edildi. K\u0131yafet y\u00f6netmeli\u011fi de\u011fi\u015ftirilerek, k\u0131zlar\u0131n \u00e7a\u011fda\u015f giysiler giymesi yasaklan\u0131rken t\u00fcrban neredeyse serbest b\u0131rak\u0131ld\u0131. Orta\u00f6\u011fretim y\u00f6netmeli\u011fi de\u011fi\u015ftirilerek, \u201cara\u015ft\u0131ran, soran ve ele\u015ftiren\u201d \u00f6\u011frenci yeti\u015ftirme ilkesi y\u00f6netmelikten \u00e7\u0131kar\u0131ld\u0131. Genel liseler, kapat\u0131l\u0131p imam hatibe, Anadolu liselerine ve meslek liselerine d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc. Daha sonra meslek liseleri de kapat\u0131l\u0131p imam hatibe ya da Anadolu meslek lisesine d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc, Anadolu liselerini kazanamay\u0131p \u00f6zel okula gidemeyecekler, s\u0131navs\u0131z girilen imam hatiplere ya da a\u00e7\u0131k liseye gitmek zorunda b\u0131rak\u0131ld\u0131. 2013\u2019te, DKAB ve \u0130ngilizce gibi alt\u0131 dersten her y\u0131l iki kez merkezi s\u0131nav yap\u0131lacak olan Temel E\u011fitimden Orta\u00f6\u011fretime Ge\u00e7i\u015f (TEOG) sistemi getirildi. TEOG s\u0131nav\u0131nda DKAB dersinde, \u201cilk cuma namaz\u0131 nerede k\u0131l\u0131nd\u0131? Peygamber 4-6-8 ya\u015f\u0131na kadar kimle ya\u015fad\u0131?\u201d gibi sorularla, yeteri kadar din bilgisi edinmemi\u015f \u00f6\u011frencinin Anadolu lisesine ge\u00e7mesinin \u00e7ok zor olaca\u011f\u0131 mesaj\u0131 verilmek istendi. 2014-2015 \u00f6\u011fretim y\u0131l\u0131nda da, Anadolu \u00f6\u011fretmen liseleri kapat\u0131l\u0131p imam hatibe ya da Anadolu lisesine d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc. Genel e\u011fitim yapan Anadolu liselerine 486 bin ve Anadolu meslek liselerine 600 bin kontenjan ayr\u0131l\u0131rken Anadolu imam hatiplere de 215 bin kontenjan ayr\u0131ld\u0131. K\u0131zlar i\u00e7in ayr\u0131 meslek lisesi ve okullarda da ibadet yeri a\u00e7\u0131lmas\u0131na ba\u015fland\u0131. Bu arada felsefe, sosyoloji, beden e\u011fitimi ile g\u00fczel sanatlarla ilgili derslerin ders saatleri azalt\u0131ld\u0131. \u0130mam hatip liselerinde Arap\u00e7an\u0131n iyi \u00f6\u011frenilmesi i\u00e7in T\u00fcrk\u00e7e konu\u015fulmas\u0131 yasakland\u0131.<\/p>\n

Laiklik kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 destekleyen geli\u015fmelerden \u00f6rnekler<\/strong><\/p>\n

AKP, \u00c7a\u011fda\u015f E\u011fitim Vakf\u0131 ve \u00c7a\u011fda\u015f Ya\u015fam\u0131 Destekleme Derne\u011fi gibi \u00e7a\u011fda\u015f ve laik e\u011fitimi savunan ve bu y\u00f6nde \u00e7al\u0131\u015fmalar yapan dernekleri, \u00f6rne\u011fin ter\u00f6re destek vermek su\u00e7lamas\u0131yla ve Ergenekon davas\u0131 gibi davalarla ili\u015fkilendirerek \u00e7al\u0131\u015fmaz hale getirmek istedi. Bu arada, Fethullah cemaati gibi laiklik kar\u015f\u0131t\u0131 olu\u015fumlara da ak\u0131l-almaz katk\u0131larda bulundu. AKP d\u00f6neminde ortaya \u00e7\u0131kan T\u00dcGEV\u2019in bas\u0131na yans\u0131yan geli\u015fimi ve edindi\u011fi mal varl\u0131\u011f\u0131, bu t\u00fcr deste\u011fin ne boyutlarda oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/p>\n

E\u011fitim Bakanl\u0131\u011f\u0131 genellikle laiklik kar\u015f\u0131t\u0131 ve\/ya da piyasac\u0131 sivil kurulu\u015flarla i\u015fbirli\u011fi yapmaya ba\u015flad\u0131. \u00d6rne\u011fin bakanl\u0131k, \u201c\u0130mam Hatip Camias\u0131, bir mektep mensubiyeti ya da bir diploma de\u011fildir. Bir zihniyettir, bir misyondur\u201d (www.ensar.org\/index.php) g\u00f6r\u00fc\u015f\u00fcnde olan Ensar Vakf\u0131 ile genellikle dini de\u011ferleri \u00f6ne \u00e7\u0131karan \u201cDe\u011ferler E\u011fitimi\u201d projesini y\u00fcr\u00fctmektedir. AKP, D\u0130B\u2019i Osmanl\u0131n\u0131n \u015feyh\u00fclislam\u0131 gibi kullanmaya ba\u015flad\u0131. D\u0130B g\u00fcnl\u00fck ya\u015famla ilgili olarak hemen her konuda S\u00fcnni-Hanefi anlay\u0131\u015f\u0131 \u00fczerinden fetvalar vermeye ve aile i\u00e7i kavga ba\u015fta olmak \u00fczere her alana el atmaya ba\u015flad\u0131. 18. Milli E\u011fitim \u015euras\u0131\u2019nda bakanl\u0131\u011f\u0131n \u201cde\u011ferler e\u011fitimi\u201d anlay\u0131\u015f\u0131na kar\u015f\u0131 \u00e7\u0131kan D\u0130B ba\u015fkan\u0131 hemen g\u00f6revinden al\u0131nd\u0131. Ka\u00e7ak Kuran kursu a\u00e7anlara verilen ceza azalt\u0131ld\u0131, Kuran kurslar\u0131na yard\u0131m yapan vak\u0131flara vergi muafiyeti getirildi, \u00e7ocuklar\u0131n Kuran\u0131 ezbere okumas\u0131, Kuran kursuna ve camiye gitmesi i\u00e7in, akla gelmez hediyelerin verildi\u011fi yar\u0131\u015fmalar d\u00fczenlendi.<\/p>\n

AKP, bakanl\u0131klardan polise, TRT\u2019den Y\u00d6K\u2019e, silahl\u0131 kuvvetlerden yarg\u0131ya ve T\u00dcBA\u2019dan medyaya kadar her yerde kadrola\u015ft\u0131. B\u00fct\u00fcn kurum ve kurulu\u015flar\u0131n, dini de\u011ferler \u00fczerinden \u00e7al\u0131\u015fmas\u0131n\u0131 sa\u011flad\u0131. T\u00dcBA \u00fcyeli\u011fine ilk olarak atananlardan biri ilahiyat\u00e7\u0131 olurken di\u011feri \u00fcniversitelere medrese denmesini isteyen bir felsefeci olmu\u015ftur. Y\u00d6K \u00fcyeli\u011fine ve \u00fcniversite rekt\u00f6rl\u00fcklerine AKP yanda\u015f\u0131 ki\u015filer getirildi. Y\u00d6K\u2019te bulunan E\u011fitim Komisyonu ba\u015fkanl\u0131\u011f\u0131n\u0131 uzun s\u00fcre bir ilahiyat\u00e7\u0131 y\u00fcr\u00fctt\u00fc. AKP\u2019lile\u015fen Y\u00d6K, 29 Ocak 2009\u2019da, ilahiyat \u00f6n lisans diplomalar\u0131ndan \u201cSadece Diyanet ve din hizmetleri i\u00e7in ge\u00e7erlidir\u201d \u015ferhini kald\u0131rd\u0131. \u0130lahiyat fak\u00fcltelerinde ikinci \u00f6\u011fretim programlar\u0131n\u0131n a\u00e7\u0131lmas\u0131na izin verdi. Y\u00d6K, ilahiyat fak\u00fcltesi kontenjanlar\u0131n\u0131, 2008\u2019de y\u00fczde 200 ve 2009\u2019da da, y\u00fczde 115 art\u0131rd\u0131. Ayr\u0131ca, \u00fcniversitelerin felsefe, psikoloji ve e\u011fitim b\u00f6l\u00fcmlerinde ilahiyat\u00e7\u0131lar\u0131n istihdam edilmesine, \u00fcniversitelerin dualarla a\u00e7\u0131lmas\u0131na, \u00fcniversitelerde evrim ve laiklik kar\u015f\u0131t\u0131 sempozyumlar\u0131n d\u00fczenlenmesine ba\u015fland\u0131.<\/p>\n

\"\"AKP d\u00f6neminde (2002 sonras\u0131nda), imam hatiplerde, Kuran kurslar\u0131nda ve ilahiyat fak\u00fcltelerindeki say\u0131sal art\u0131\u015flar (\u00c7izelge 1), bakanl\u0131\u011f\u0131n, Y\u00d6K\u2019\u00fcn, D\u0130B\u2019in ve laiklik kar\u015f\u0131t\u0131 kurulu\u015flar\u0131n \u00e7abas\u0131n\u0131n bir sonucudur. Din i\u015fleriyle ilgili bakan B. Bozda\u011f\u2019\u0131n 4 Mart 2013 tarihli a\u00e7\u0131klamas\u0131na g\u00f6re, Kuran kurlar\u0131na gidenlerin say\u0131s\u0131 1.124.961\u2019e ula\u015fm\u0131\u015ft\u0131r. Ayn\u0131 tarihte ilahiyat say\u0131s\u0131 46\u2019y\u0131 ve hen\u00fcz \u00f6\u011frenci al\u0131m\u0131na ba\u015flanmam\u0131\u015f ilahiyat say\u0131s\u0131 da 40\u2019\u0131 bulmu\u015ftur. Bu say\u0131sal art\u0131\u015flara bak\u0131ld\u0131\u011f\u0131nda, dini \u00f6\u011fretimdeki geli\u015fmelerin imam hatiplerdeki geli\u015fmelerle paralel gitti\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

SONU\u00c7<\/strong><\/p>\n

Dini \u00f6\u011fretimlerle ilgili bu geli\u015fmeler Anayasa\u2019ya kar\u015f\u0131 geli\u015fmelerdir. \u00c7\u00fcnk\u00fc T\u00fcrkiye Cumhuriyeti Anayasas\u0131\u2019na g\u00f6re:<\/p>\n

– T\u00fcrkiye, insan haklar\u0131na<\/strong> ve Atat\u00fcrk milliyet\u00e7ili\u011fine ba\u011fl\u0131, ba\u015flang\u0131\u00e7ta belirtilen temel ilkelere dayanan, demokratik<\/strong>, laik<\/strong> ve sosyal bir hukuk <\/strong>devletidir (m.3).<\/p>\n

– Herkes, dil, \u0131rk, renk, cinsiyet, siyasi d\u00fc\u015f\u00fcnce, felsefi inan\u00e7, din, mezhep ve benzeri sebeplerle ay\u0131r\u0131m g\u00f6zetilmeksizin kanun \u00f6n\u00fcnde e\u015fittir. … Hi\u00e7bir ki\u015fiye, aileye, z\u00fcmreye veya s\u0131n\u0131fa imtiyaz tan\u0131namaz. Devlet organlar\u0131 ve idare makamlar\u0131 b\u00fct\u00fcn i\u015flemlerinde kanun \u00f6n\u00fcnde e\u015fitlik ilkesine uygun olarak hareket etmek zorundad\u0131rlar (m.10).<\/p>\n

– Kimse e\u011fitim ve \u00f6\u011fretim hakk\u0131ndan yoksun b\u0131rak\u0131lamaz. … E\u011fitim ve \u00f6\u011frenim Atat\u00fcrk ilkeleri ve devrimleri do\u011frultusunda \u00e7a\u011fda\u015f bilim ve e\u011fitim esaslar\u0131na g\u00f6re, Devletin g\u00f6zetim ve denetimi alt\u0131nda yap\u0131l\u0131r\u201d (m.42).<\/p>\n

– Devlet, istikl\u00e2l ve Cumhuriyetimizin emanet edildi\u011fi gen\u00e7lerin m\u00fcspet ilmin \u0131\u015f\u0131\u011f\u0131nda, Atat\u00fcrk ilke ve ink\u0131l\u00e2plar\u0131 do\u011frultusunda ve Devletin \u00fclkesi ve milletiyle b\u00f6l\u00fcnmez b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ortadan kald\u0131rmay\u0131 ama\u00e7 edinen g\u00f6r\u00fc\u015flere kar\u015f\u0131 yeti\u015fme ve geli\u015fmelerini sa\u011flay\u0131c\u0131 tedbirleri al\u0131r (m.58).<\/p>\n

\u0130mam hatip okullar\u0131 ve zorunlu \u00f6\u011fretim s\u00fcrecinde yer alan dini \u00f6\u011fretiler ise, ister istemez laik devlet anlay\u0131\u015f\u0131n\u0131 de\u011fil de \u015feriat d\u00fczenini \u00f6\u011frenen insanlar yeti\u015ftirece\u011finden; laik devlet inan\u00e7 tercihi yapamayaca\u011f\u0131ndan ve bir inanc\u0131 okullar\u0131nda yurtta\u015flar\u0131na dayatamayaca\u011f\u0131ndan; devlet yurtta\u015flar\u0131n\u0131n bir b\u00f6l\u00fcm\u00fc i\u00e7in ayr\u0131cal\u0131k yaratamayaca\u011f\u0131ndan Anayasa\u2019n\u0131n \u00f6zellikle 3, 10, 42 ve 58. maddelerine ayk\u0131r\u0131d\u0131r. Laik devlette bir inanc\u0131n \u00f6\u011fretisine yer verilirken di\u011fer inan\u00e7 sahipleri i\u00e7in benzeri \u00f6\u011fretilerden uzak durulmas\u0131, \u0130nsan Haklar\u0131 Evrensel Bildirgesine de kar\u015f\u0131 bir durumdur, demokratik anlay\u0131\u015fla da ba\u011fda\u015fmayan bir durumdur. \u0130mam hatiplerin \u201cayr\u0131 okul\u201d olmas\u0131n\u0131 \u00f6ng\u00f6ren 430 say\u0131l\u0131 \u00d6\u011fretim Birli\u011fi yasas\u0131, Anayasan\u0131n korumas\u0131 alt\u0131nda olan ve de\u011fi\u015ftirilmesi bile \u00f6nerilemeyecek yasalardan biridir. Dolay\u0131s\u0131yla 430 say\u0131l\u0131 yasa, hukuksal a\u00e7\u0131dan anayasa maddesi niteli\u011findedir ve imam hatiplerin \u201cayr\u0131 okul\u201d haline getirilmesi, bu a\u00e7\u0131dan da Anayasa\u2019ya ayk\u0131r\u0131d\u0131r.<\/p>\n

Ancak 12 Eyl\u00fcl 2010\u2019dan sonra olu\u015fturulan AYM, daha \u00f6nce kendisinin verdi\u011fi ve i\u00e7tihat olu\u015fturan karalar\u0131n\u0131 da yok sayarak hi\u00e7bir d\u00f6n\u00fc\u015f\u00fcm\u00fc Anayasa\u2019ya ayk\u0131r\u0131 bulmam\u0131\u015ft\u0131r. A\u0130HM\u2019nin, DKAB dersinin zorunlu olamayaca\u011f\u0131 ile ilgili karar\u0131 (gazeteler, 18 Eyl\u00fcl 2014), Avrupa hukukunda -laik devlette- ne olamayaca\u011f\u0131n\u0131 g\u00f6steren bir karard\u0131r. 2011\u2019den bu yana e\u011fitimde ger\u00e7ekle\u015ftirilen d\u00f6n\u00fc\u015f\u00fcmlerin \u00e7o\u011funun, A\u0130HM\u2019ye ba\u015fvuruldu\u011funda iptal edilece\u011finin habercisi niteli\u011findedir.<\/p>\n

Kuran kurslar\u0131 varken di\u011fer inan\u00e7 sahiplerinin kendi inan\u00e7lar\u0131yla ilgili kurslar a\u00e7amamas\u0131 da, de\u011fi\u015fik inan\u00e7 sahiplerinden ve hatta inanmayanlardan toplanan vergilerle devletin bir tek inanca y\u00f6nelik hizmet vermesi de laiklikle ba\u011fda\u015fmamaktad\u0131r. Laiklik tan\u0131m\u0131 a\u00e7\u0131s\u0131ndan, ilk sayfada yer verilen G\u00fcl\u2019\u00fcn ve Erdo\u011fan\u2019\u0131n tan\u0131mlar\u0131 do\u011fru tan\u0131mlard\u0131r. Ancak Erdo\u011fan\u2019\u0131n neredeyse t\u00fcm karar ve uygulamalar\u0131, yapt\u0131\u011f\u0131 tan\u0131m\u0131n tam tersidir. G\u00fcl de, laiklik kar\u015f\u0131t\u0131 hi\u00e7bir uygulamay\u0131, Cumhurba\u015fkan\u0131 olarak geri \u00e7evirmemi\u015ftir. Bu durum, \u201c\u0130mam\u0131n dedi\u011fini yap, yapt\u0131\u011f\u0131n\u0131 yapma\u201d deyi\u015fiyle ge\u00e7i\u015ftirilecek bir durum de\u011fildir. \u00d6yleyse ama\u00e7 nedir?<\/p>\n

Kilise okullar\u0131na \u00f6zenti mi? <\/strong><\/p>\n

Muhafazak\u00e2r ya da AKP\u2019yi k\u00f6r\u00fc k\u00f6r\u00fcne desteklemeyi benimseyen liberallerin bir b\u00f6l\u00fcm\u00fc, Bat\u0131daki kilise\/papaz okullar\u0131ndan dem vurarak, laik devlette imam hatipleri ve dini \u00f6\u011fretimi me\u015frula\u015ft\u0131rmak istiyorlar. Oysa Bat\u0131daki kilise\/papaz okullar\u0131 devlet okulu de\u011fildir. Ayn\u0131 \u00fclkede bu okullardan Katolik, Protestan ya da Ortodoks kilisesine ait olanlar vard\u0131r. Bu okullarda, imam hatiplerde oldu\u011fu gibi H\u0131ristiyan f\u0131k\u0131h\u0131, tefsiri gibi dersler (H\u0131ristiyan ilahiyat\u0131 dersleri) de \u00f6\u011fretilmez. Laik e\u011fitim kar\u015f\u0131t\u0131 \u00f6\u011fretiler de, toplumu din toplumuna d\u00f6n\u00fc\u015ft\u00fcrecek i\u00e7erik ve uygulamalar da yoktur. Bu okullarda M\u00fcsl\u00fcman \u00f6\u011frenciler bile, dini \u00f6\u011fretim g\u00f6rmek i\u00e7in de\u011fil e\u011fitim g\u00f6rmek i\u00e7in okur. Bat\u0131da, kilise okullar\u0131 dahil hi\u00e7bir okulda var olan yasalarla ters d\u00fc\u015fen herhangi bir uygulama da yoktur. Bu okullardan mezun olanlar, mesleklerini Katolik, Protestan ya da Ortodoks inanc\u0131na g\u00f6re de icra etmezler, Orta\u00e7a\u011f d\u00fczenine d\u00f6nmek de istemezler, laik e\u011fitimle de bilimsel e\u011fitimle bir sorunlar\u0131 yoktur. Genelde di\u011fer inan\u00e7 sahipleriyle kom\u015fu olmaktan ka\u00e7\u0131nmad\u0131klar\u0131 gibi kad\u0131nlar\u0131n mayoyla denize girmesini de g\u00fcnah olarak g\u00f6rmezler. Fransa Demokratik Birli\u011fi (UDF) liderinin, laik olamad\u0131\u011f\u0131 gerek\u00e7esiyle T\u00fcrkiye\u2019nin AB \u00fcyeli\u011fine kar\u015f\u0131 \u00e7\u0131karken, \u201cBizde bir papaz bile laik bir vatanda\u015ft\u0131r\u201d (Cumhuriyet, 7 A\u011fustos 2004: 8) demesi de bu nedenledir.<\/p>\n

Bizde, camiler ve dini \u00f6\u011fretim devlet eliyle de\u011fi\u015fik inan\u00e7taki yurtta\u015flardan toplanan vergilerle y\u00fcr\u00fct\u00fcl\u00fcrken, kilise okullar\u0131n\u0131 a\u011f\u0131rl\u0131kl\u0131 olarak cemaatler finanse eder. Ancak bizim liberaller olay\u0131n bu boyutuna hi\u00e7 de\u011finmemektedirler.<\/p>\n

Toplumun dinini \u00f6\u011frenmek istemesi mi?<\/strong><\/p>\n

G\u00fcn\u00fcm\u00fczde, \u00f6rne\u011fin g\u00f6kdelen dikilmesi, n\u00fckleer santral in\u015fas\u0131, k\u00f6pr\u00fc ve baraj yap\u0131m\u0131 ve makina \u00fcretimi gibi i\u015fler s\u00f6z konusu oldu\u011funda, kimse din, inan\u00e7 ne der diye sormay\u0131p i\u015fini insan \u00fcr\u00fcn\u00fc bilgilere dayand\u0131r\u0131p y\u00fcr\u00fct\u00fcr. Bat\u0131 teknolojisiyle \u00fcretilen \u00f6rne\u011fin u\u00e7a\u011fa g\u00f6n\u00fcl rahatl\u0131\u011f\u0131yla binilir, 50 katl\u0131 binada korkusuzca oturulur; otomobil, yat, telefon, televizyon ve benzeri ara\u00e7lar \u00e7ekinmeden kullan\u0131l\u0131r. Topraktan birka\u00e7 misli \u00fcr\u00fcn almak i\u00e7in Bat\u0131 teknolojisinin \u00fcretti\u011fi g\u00fcbre, insan sa\u011fl\u0131\u011f\u0131n\u0131 korumak i\u00e7in de Bat\u0131n\u0131n \u00fcretti\u011fi ila\u00e7lar su gibi t\u00fcketilir. Bat\u0131 teknolojisi kullan\u0131larak yap\u0131lan ameliyatlarla insan \u00f6l\u00fcmden d\u00f6nmekte ve ya\u015fam\u0131 uzamakta, bu \u00fcr\u00fcnler sayesinde g\u00f6rmeyen g\u00f6zler g\u00f6rmekte, duymayan kulaklar i\u015fitmekte, yatalak insanlar aya\u011fa kalkabilmektedir. Bat\u0131 teknolojisi, dini \u00f6\u011fretimin \u00fcr\u00fcn\u00fc de\u011fil laik ve bilimsel e\u011fitimin bir sonucudur. \u0130nsan ya\u015fam\u0131n\u0131 kolayla\u015ft\u0131ran bu \u00fcr\u00fcnleri kullanan toplumlar\u0131n, bu \u00fcr\u00fcnlerin \u00fcretilmesine yol a\u00e7an lak ve bilimsel e\u011fitime s\u0131rt \u00e7evirmesi m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

Tabii ki, I\u015e\u0130D\u2019e destek vermek i\u00e7in Suriye\u2019ye ge\u00e7en aileler oldu\u011fu gibi, \u00e7ocu\u011funun illa dini \u00f6\u011fretimden ge\u00e7mesini isteyen aileler de olabilir. Ancak t\u00fcm d\u00fcnyada oldu\u011fu gibi, T\u00fcrkiye\u2019de de do\u011fal olarak \u00e7ocu\u011funun dini bilgi almas\u0131n\u0131 isteyenler \u00e7ok s\u0131n\u0131rl\u0131 say\u0131dad\u0131r. Bu say\u0131, k\u00fcresel s\u00f6m\u00fcrgenlerin ayak oyunlar\u0131yla, k\u00fcresel s\u00f6m\u00fcrgenlerin ta\u015feronlu\u011funu yapan siyaset\u00e7ilerin uygulamalar\u0131 ve propagandalar\u0131yla artmaktad\u0131r. Devletin inanca kar\u015f\u0131 tarafs\u0131z kald\u0131\u011f\u0131n\u0131 g\u00f6sterdi\u011fi d\u00f6nemlerde, imam hatip liselerine gidenlerin say\u0131lar\u0131n\u0131n \u00e7ok \u00f6nemli oranlarda azalmas\u0131 bu nedenledir. \u0130mam hatip ortaokullar\u0131n\u0131n kapat\u0131lmas\u0131na kar\u015f\u0131 \u00e7\u0131k\u0131lmas\u0131 da, D\u0130B ba\u015fkan\u0131n\u0131n, \u201c2. Din \u015euras\u0131\u2019nda, zorunlu e\u011fitimin 8 y\u0131la \u00e7\u0131kar\u0131lmas\u0131 sonucu, art\u0131k Kur\u2019an kurslar\u0131na \u00f6\u011frenci bulunamad\u0131\u011f\u0131\u201dndan (H\u00fcrriyet, 26 Kas\u0131m 1998: 26) dert yanmas\u0131 da, bu nedenledir.<\/p>\n

Herhangi bir toplumun, kitleler halinde, Bat\u0131n\u0131n \u00fcretti\u011fi teknolojileri g\u00f6n\u00fcl rahatl\u0131\u011f\u0131yla kullan\u0131rken, yine genelde Bat\u0131n\u0131n \u00fcretti\u011fi laiklik, insan haklar\u0131, kad\u0131n erkek e\u015fitli\u011fi gibi \u00e7a\u011fda\u015f anlay\u0131\u015flardan ve bilimsel e\u011fitimden fersah fersah ka\u00e7maya \u00e7al\u0131\u015fmas\u0131 da m\u00fcmk\u00fcn de\u011fildir. Teknolojileri kullan\u0131rken din\/inan\u00e7 ne der diye ak\u0131llar\u0131na getiremeyenlerin konu \u00e7ocuk e\u011fitimine geldi\u011finde, illa inan\u00e7 demesi de m\u00fcmk\u00fcn de\u011fildir. \u00c7\u00fcnk\u00fc yakla\u015f\u0131k olarak Museviler d\u00f6rt bin, H\u0131ristiyanlar iki bin ve M\u00fcsl\u00fcmanlar da bin k\u00fcsur y\u0131ld\u0131r, genelde aile i\u00e7inde edindikleri dini bilgilerle ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015flerdir. Yalan s\u00f6ylememek, h\u0131rs\u0131zl\u0131k yapmamak, namuslu olmak, sayg\u0131l\u0131 olmak, insan\u0131, kom\u015fular\u0131n\u0131 ve yurdunu sevmek, ba\u015fkas\u0131n\u0131n mal\u0131na ve \u0131rz\u0131na g\u00f6z koymamak ve ortalama bir dindar olarak ya\u015famak i\u00e7in aile i\u00e7inde al\u0131nan dini \u00f6\u011fretim yeterli olmu\u015ftur. \u0130nan\u00e7lara g\u00f6re ya\u015fanan Orta\u00e7a\u011f\u2019da bile yeterli olan aile i\u00e7i dini \u00f6\u011fretim, okuryazarlar\u0131n her konuyu kitaplardan ve internetten \u00f6\u011frenebilece\u011fi \u00e7a\u011f\u0131m\u0131zda, laik devlet ya\u015fam\u0131nda haydi haydi yeterlidir.<\/p>\n

Okullar\u0131m\u0131zda 1949\u2019dan bu yana se\u00e7meli ve 30 y\u0131ld\u0131r da, DKAB dersi gibi zorunlu din dersi vard\u0131r. \u0130steyen ilkokul mezunu Kuran kursuna gidebilmektedir. Bunlar\u0131n \u00f6tesindeki dini bilgiler, din adam\u0131 olacaklar i\u00e7in ya da din konusunda \u00f6zel merak\u0131 olan yeti\u015fkinler i\u00e7in \u00f6nemlidir. Ayr\u0131ca toplumda ger\u00e7ekten de, aile i\u00e7inde \u00f6\u011frendiklerinin \u00f6tesinde dinini \u00f6\u011frenme istedi\u011fi varsa, bu istek herhalde yaln\u0131z S\u00fcnni-Hanefi inanc\u0131yla s\u0131n\u0131rl\u0131 olmay\u0131p her inan\u00e7 toplulu\u011fu kendi inanc\u0131n\u0131 \u00f6\u011frenmek istiyor demektir. B\u00f6yle bir istek varsa, bunu kar\u015f\u0131laman\u0131n yolu, bir inanc\u0131n okullarda dayat\u0131lmas\u0131 de\u011fildir. \u00dclkemizdeki uygulama, toplumun dinini \u00f6\u011frenmesi de\u011fil, y\u00f6neticilerin ye\u011fledi\u011fi inanc\u0131n t\u00fcm topluma dayat\u0131lmas\u0131d\u0131r.<\/p>\n

Din devletine d\u00f6n\u00fc\u015fmek mi?<\/strong><\/p>\n

12 Eyl\u00fcl 1980 sonras\u0131nda dini \u00f6\u011fretim, giderek dinci \u00f6\u011fretime d\u00f6n\u00fc\u015fm\u00fc\u015f ve laik e\u011fitime kar\u015f\u0131 bir se\u00e7enek olarak \u00f6nerilmeye ba\u015flanm\u0131\u015ft\u0131r. \u00d6rne\u011fin T\u00fcrkiye Diyanet Vakf\u0131 (TDV)\u2019n\u0131n 15. \u015eura \u00fcyelerinin her birine da\u011f\u0131tt\u0131\u011f\u0131 bir yay\u0131n\u0131nda, DPT\u2019nin Milli K\u00fclt\u00fcr (DPT, 1983) raporu gibi, \u201cdini olan motifleri milli k\u00fclt\u00fcrden \u00e7ekip \u00e7\u0131kard\u0131\u011f\u0131n\u0131z zaman geriye bir \u015fey kalmaz. Bu da dinden ba\u011f\u0131ms\u0131z bir milli k\u00fclt\u00fcr olamayaca\u011f\u0131n\u0131 g\u00f6sterir (TDV, 1996: 127) denmektedir. Bu rapora g\u00f6re, \u201cVahyin b\u00fct\u00fcnle\u015ftirici ve birle\u015ftirici imk\u00e2n\u0131ndan kafalar\u0131, kalpleri ve e\u011fitimimizi mahrum eden zihniyet\u201dtir (TDV, 1996: 120); \u201c\u0130mam Hatipler din adam\u0131 yeti\u015ftiren bir kurum de\u011fil din e\u011fitimi veren bir kurumdur\u201d (TDV, 1996: 160). Bir ba\u015fka yay\u0131na g\u00f6re, Cumhuriyet devrimini ger\u00e7ekle\u015ftirenler, \u201cOsmanl\u0131n\u0131n ayak tak\u0131m\u0131 olarak nitelenebilecek bir avu\u00e7 \u00e7aps\u0131z, fikirsiz ama g\u00f6z\u00fckara ve ne kadar olabilirse o kadar halk d\u00fc\u015fman\u0131\u201dd\u0131r (Y\u00fcksel, 1996: 15). Bu kesim, \u201cahlak\u0131n, erdemin, vicdan ve merhametin \u0130slam inanc\u0131 olmazsa m\u00fcmk\u00fcn olamayaca\u011f\u0131\u201dn\u0131 (Taha, 1998: 5) sanmaktad\u0131r. Onlar i\u00e7in, \u201c\u0130mam-hatipler, k\u00fcresel ve yerel fesada kar\u015f\u0131 insani-\u0130slami duyarl\u0131l\u0131\u011f\u0131n duru\u015fun ve alternatif hayat tarz\u0131n\u0131n simgesi olmu\u015flard\u0131. \u2026 onlar\u0131n \u2018yukar\u0131dan-a\u015fa\u011f\u0131ya\u2019 dayatt\u0131klar\u0131 bat\u0131 tipi, sek\u00fcler, gayri insani hayat tarz\u0131n\u0131n \u00f6n\u00fcnde en ciddi engel \u0130mam-hatipler\u201ddir (Y\u0131ld\u0131z, 2003).<\/p>\n

G\u00fczel (1998: 26, 27) gibi, e\u011fitimin amac\u0131n\u0131n, \u201c\u0130nsan\u0131 kamil bir M\u00fcsl\u00fcman olarak yeti\u015ftirmek\u201d oldu\u011funu ve \u201c\u0130slam\u2019\u0131n hedefledi\u011fi insan\u0131 kamilin, \u0130slam d\u0131\u015f\u0131 e\u011fitim sistemleri ile\u201d yeti\u015fmeyece\u011fini d\u00fc\u015f\u00fcnenler vard\u0131r. Bu d\u00fc\u015f\u00fcncede olanlar, \u201c\u0130slami e\u011fitimin gayesine uygun d\u00fc\u015febilmesi i\u00e7in besmelenin kitaplar\u0131n ba\u015f\u0131na yaz\u0131lmas\u0131, her derse ve her i\u015fe ba\u015flarken besmele \u00e7ekilmesi gerekir. Be\u015f vakit namaz\u0131n k\u0131l\u0131nmas\u0131 i\u00e7in okullara mescitler tahsis edilmesi, namaz\u0131n k\u0131l\u0131nmas\u0131 sa\u011flanmas\u0131d\u0131r. Cuma g\u00fcnleri Cuma namaz\u0131n\u0131n k\u0131l\u0131nmas\u0131 i\u00e7in programlar ona g\u00f6re ayarlanmal\u0131d\u0131r\u201d (G\u00fczel, 1998: 27) demektedir. Bu s\u00f6ylemlerin hedefi bellidir: Toplumun bir din toplumuna d\u00f6n\u00fc\u015fmesi.<\/p>\n

<\/a>G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, imam hatipleri ve dini \u00f6\u011fretimi savunanlar, genelde laikli\u011fi \u201cgayri insani hayat tarz\u0131\u201d, laik ve bilimsel e\u011fitimi de \u201ck\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131\u201d olarak g\u00f6rmekte ve din devleti \u00f6zlemini yans\u0131tmaktad\u0131rlar. Bu t\u00fcr din \u00f6\u011fretimi anlay\u0131\u015f\u0131, ortalama m\u00fcsl\u00fcman\u0131n bekledi\u011fi din \u00f6\u011fretimi de\u011fildir; \u00e7a\u011fda\u015f anlay\u0131\u015flarla ba\u011fda\u015fmamaktad\u0131r; bireyleri \u201cyurtta\u015f\u201dl\u0131ktan uzakla\u015ft\u0131r\u0131p \u201ckul\u201dla\u015ft\u0131racak bir anlay\u0131\u015ft\u0131r.<\/p>\n

Son y\u0131llarda, din toplumuna \u00f6zg\u00fc s\u00f6ylemlerde b\u00fcy\u00fck bir art\u0131\u015f vard\u0131r. \u00d6rne\u011fin E\u011fitim-Bir-Sen genel ba\u015fkan\u0131, karma e\u011fitim mecburiyetinin kald\u0131r\u0131lmas\u0131n\u0131 istemektedir (H\u00fcrriyet<\/em>, 7 Mart 2004). Milas il\u00e7esinde \u0130l\u00e7e E\u011fitim M\u00fcd\u00fcrl\u00fc\u011f\u00fc taraf\u0131ndan d\u00fczenlenen seminere konu\u015fmac\u0131 olarak davet edilen bir \u201cuzman\u201d, \u201cBesmeleyle kesilen kurban etinde mikrop olmaz\u201d demektedir (gazeteler, <\/strong>9 Mart 2013). <\/a>Diyanet \u0130\u015fleri Ba\u015fkan\u0131, \u201c\u0130zmir\u2019in farkl\u0131 bir dindarl\u0131\u011f\u0131 var. Bu dindarl\u0131\u011f\u0131n irfan gelene\u011fine ihtiyac\u0131 var\u201d demektedir (gazeteler, <\/strong>25 Mart 2013). <\/strong>2012 \u015eubat\u0131\u2019nda, <\/a>\u201c\u00d6rnek vatanda\u015f’\u0131\u201d bile D\u0130B\u2019in se\u00e7ece\u011fi a\u00e7\u0131klanmaktad\u0131r. \u0130mam Hatip Lisesi Mezunlar\u0131 ve Mensuplar\u0131 Derne\u011fi (\u00d6NDER), okullarda \u201charemlik\u201d, \u201cselaml\u0131k\u201d d\u00fczen istemektedir (gazeteler, 28 \u015eubat 2012). T\u00fcrk Diyanet Vakf\u0131 Konya \u015eubesi Ba\u015fkan\u0131, imam hatiplere kar\u015f\u0131 olan kimi ki\u015filerin adlar\u0131n\u0131 belirterek, onlar\u0131n \u201ccenazesini y\u0131kamay\u0131z, namaz\u0131n\u0131 k\u0131lmay\u0131z\u201d diyebilmektedir.<\/p>\n

\u201cSorunun oda\u011f\u0131nda kim var? Kad\u0131n var. Karde\u015fim sen dekolte giyinirsen bu t\u00fcr \u00e7irkinliklerle kar\u015f\u0131la\u015fman s\u00fcrpriz olmayacakt\u0131r. Tahrik ettikten sonra sonucundan \u015fik\u00e2yet etmen makul de\u011fildir\u201d diyen (Samanc\u0131, 2011), g\u00fcnd\u00fcz ve gece olay\u0131n\u0131, do\u011fa olay\u0131 olarak de\u011fil de, ad\u0131 \u201cgece\u201d ve \u201cg\u00fcnd\u00fcz\u201d olan varl\u0131klara ba\u011flayan (soL<\/em>, 16 Haziran 2011) ilahiyat profes\u00f6rlerimiz vard\u0131r. \u201cDiri bir kad\u0131n ya da \u015farab\u0131n heyecan verici niteliklerini anlatan \u015fark\u0131lar caiz de\u011fildir!\u201d Marmara \u00dcniversitesi\u2019nden Prof. Ekrem Bu\u011fra Ekinci, \u201cE\u011fer \u00e7alg\u0131 kad\u0131n sesi i\u00e7ermiyorsa, s\u00f6zleri de dinen sak\u0131ncal\u0131 de\u011filse dinlenebilir\u201d diyen ilahiyat\u00e7\u0131lar artmaktad\u0131r. <\/strong><\/p>\n

Bu t\u00fcr s\u00f6ylemlerin giderek yayg\u0131nla\u015ft\u0131\u011f\u0131 bir \u00fclkede, \u201cT\u00fcrkiye\u2019de radikal \u0130slamc\u0131 ak\u0131mlar imam hatip ve ilahiyatlarda taban bulamad\u0131\u201d (Akyol, 2013) denmesi, ger\u00e7ek\u00e7i bir yorum olmaz. Yukar\u0131da \u00f6rneklenen s\u00f6ylemler, genelde imam hatip e\u011fitimi alm\u0131\u015f ki\u015filerin s\u00f6ylemleridir. Ayr\u0131ca bu s\u00f6ylemler, T\u00fcrkiye \u00f6l\u00e7e\u011finde olduk\u00e7a radikaldir ve bu s\u00f6ylemlerin bir ad\u0131m \u00f6tesi de, El Kaide ya da I\u015e\u0130D\u2019ciliktir. Erdo\u011fan\u2019\u0131n imam hatipleri methederken genel liselerin ter\u00f6r yeti\u015ftirdi\u011fini ima etmesi de, \u201cDinin ve kinin davac\u0131s\u0131 olacak\u201d gen\u00e7ler istemesi de, yeterince radikaldir. \u00c7ok taze ba\u015fbakan Davuto\u011flu\u2019nun bile, A\u0130HM\u2019nin 18 Eyl\u00fcl 2014\u2019te gazetelerde yer alan DKAB dersinin laik d\u00fczende zorunlu olamayaca\u011f\u0131 karar\u0131yla ilgili bir soru \u00fczerine, \u201cBir ateistin dahi din k\u00fclt\u00fcr\u00fc bilgisi sahibi olmas\u0131 zarurettir\u201d demesi de radikal bir s\u00f6ylemdir. Esmer (2011)\u2019in ara\u015ft\u0131rma bulgular\u0131na g\u00f6re, toplum i\u00e7inde \u00f6rne\u011fin, bilim ile din \u00e7eli\u015firse, her zaman din do\u011frudur g\u00f6r\u00fc\u015f\u00fcnde olanlar\u0131n y\u00fczde 77\u2019ye, plajda mayo giymek g\u00fcnaht\u0131r diyenler y\u00fczde 61\u2019e, e\u015fcinsellerle, A\u0130DS\u2019lilerle, nik\u00e2hs\u0131z ya\u015fayan \u00e7iftlerle ve Tanr\u0131ya inanmayanlarla kom\u015fuluk yapmak istemeyenlerin y\u00fczde 60\u2019a ula\u015fmas\u0131 da yeterince radikal bir durumdur. Bu anlay\u0131\u015f\u0131n biraz daha muhafazak\u00e2rla\u015fmas\u0131 sonunda nas\u0131l bir topluma d\u00f6n\u00fc\u015fece\u011fimizi d\u00fc\u015f\u00fcnmek bile \u00fcrk\u00fct\u00fcc\u00fcd\u00fcr.<\/p>\n

T\u00fcrkiye\u2019nin bu duruma d\u00f6n\u00fc\u015fmesi, siyaset\u00e7ilerin aymazl\u0131\u011f\u0131 sayesinde olmu\u015ftur. G\u00fcn\u00fcm\u00fczde, halklar\u0131n\u0131n \u00e7o\u011funlu\u011funun M\u00fcsl\u00fcman oldu\u011fu halde resmi olarak \u015feriat d\u00fczenine ge\u00e7memi\u015f iki \u00fclke kalm\u0131\u015ft\u0131r: Suriye ve T\u00fcrkiye. AKP\u2019nin, Suriye\u2019de laik rejimin g\u00fcvencesi Esat rejimine kar\u015f\u0131 \u015feriat yanl\u0131s\u0131 g\u00fc\u00e7leri destekledi\u011fi her ge\u00e7en g\u00fcn daha da belirginle\u015fmektedir. AKP lideri Erdo\u011fan, Rize\u2019de fahri doktora unvan\u0131 al\u0131rken, imam hatiplere methiye d\u00fcz\u00fcp, \u201cO imam hatip okullar\u0131n\u0131n mezunlar\u0131 \u015fu anda T\u00fcrkiye’yi yeni ba\u015ftan in\u015fa ediyor\u201d demi\u015ftir (gazeteler, 12 Kas\u0131m 2012). \u00d6zellikle 2011 y\u0131l\u0131ndan bu yana T\u00fcrkiye\u2019nin e\u011fitim sisteminde ger\u00e7ekle\u015ftirilen d\u00f6n\u00fc\u015f\u00fcmler, T\u00fcrkiye\u2019yi yeni ba\u015ftan in\u015fa etme hedefinin ne oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir: Hedef \u00fclkeyi bir din toplumuna d\u00f6n\u00fc\u015ft\u00fcrmektir.<\/p>\n

Se\u00e7meli din derslerinin ve Kuran kurslar\u0131n\u0131n oldu\u011fu ve son 30 y\u0131ld\u0131r DKAB dersinin zorunlu olarak okutuldu\u011fu bir \u00fclkede, 10 ya\u015f\u0131ndaki \u00e7ocuklar\u0131 imam hatibe al\u0131p Cumhuriyetin ilkelerini ve \u00e7a\u011fda\u015f de\u011ferleri \u00f6\u011fretmeden \u015feriat\u0131 \u00f6\u011fretmenin -molla yeti\u015ftirmenin- amac\u0131 nedir? Bununla yetinmeyip genel liseleri kapat\u0131p imam hatibe d\u00f6n\u00fc\u015ft\u00fcrmenin ve Anadolu liselerini kazanamay\u0131p \u00f6zel okula gidemeyeceklerin mecburen imam hatibe gitmelerini sa\u011flaman\u0131n amac\u0131 nedir? Ama\u00e7 herhalde imam hatip mezunlar\u0131n\u0131n Cumhuriyeti ve onun getirdi\u011fi ayd\u0131nlanmac\u0131 de\u011fer ve ilkeleri, laik ve bilimsel e\u011fitimi, insan haklar\u0131n\u0131, e\u015fitli\u011fi savunmalar\u0131 de\u011fildir. Ama\u00e7, \u015feriat\u0131 \u00f6\u011frenecek ki\u015finin, \u015feriat\u0131 benimsemesi, istemesi ve savunmas\u0131d\u0131r; toplumun bir din toplumuna d\u00f6n\u00fc\u015fmesidir.<\/p>\n

Laik e\u011fitimde din \u00f6\u011fretimi<\/strong><\/p>\n

Bu arada, imam hatiplerin di\u011fer liselerle m\u00fcfredat birli\u011fi var diyerek bu liseleri laik e\u011fitim sistemiyle ba\u011fda\u015ft\u0131rmaya \u00e7al\u0131\u015fanlar da \u00e7\u0131kmaktad\u0131r. Bu yan\u0131lt\u0131c\u0131 bir d\u00fc\u015f\u00fcncedir. Evet, g\u00f6receli olarak m\u00fcfredatta di\u011fer liselerdeki derslerin bir b\u00f6l\u00fcm\u00fc vard\u0131r. Bu durum 1983\u2019ten beri b\u00f6yledir. Hatta ANAP, 1980 sonunda se\u00e7meli ve kredili sistem uygulamas\u0131n\u0131 getirdi\u011finde, imam hatiplerde meslek dersleri \u00e7o\u011falt\u0131laca\u011f\u0131na, se\u00e7meli dersler meslek d\u0131\u015f\u0131 derslerden olu\u015fturulmu\u015ftur. Ancak, imam hatiplerin \u00fcniversiteye giri\u015f s\u0131navlar\u0131ndaki ba\u015far\u0131s\u0131, y\u0131llard\u0131r meslek liselilerin biraz \u00fcst\u00fcnde ve di\u011fer liselerin gerisindedir. Bu durum \u00f6\u011frenciye de\u011fil imam hatiplerin do\u011fas\u0131na ba\u011fl\u0131 bir sorundur. \u0130mam hatip liselerinde \u00f6\u011frencinin devinimsel, bili\u015fsel ve duyu\u015fsal geli\u015fimleri \u00e7ok s\u0131n\u0131rl\u0131 ve inan\u00e7la \u00e7er\u00e7evelenmi\u015f durumdad\u0131r. Hatta ilahiyat\u00e7\u0131lar ve imam hatipliler i\u00e7inde, bilimsel derslerin, genellikle H\u0131ristiyanlar taraf\u0131nda \u00fcretildi\u011fi i\u00e7in H\u0131ristiyan \u00f6\u011feleri ta\u015f\u0131d\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnenler vard\u0131r. \u0130mam hatipliler ve meslek dersi hocalar\u0131, genelde bilime mesafeli duran kesimdir. Bu anlay\u0131\u015ftaki okullarda m\u00fcfredat birli\u011fi olmas\u0131n\u0131n pek bir anlam\u0131 yoktur. Laik e\u011fitimde zorunlu \u00f6\u011fretim d\u00f6nemi i\u00e7inde imam hatiplerin a\u00e7\u0131lmas\u0131, devletin din tercihi yapm\u0131\u015f olmas\u0131 nedeniyle laiklikle ba\u011fda\u015fmad\u0131\u011f\u0131 gibi, \u00e7ocu\u011fun devinimsel, bili\u015fsel ve duyu\u015fsal geli\u015fimini sa\u011flamadan onun imam hatibe al\u0131nmas\u0131 e\u011fitsel a\u00e7\u0131dan da \u00e7ocuk haklar\u0131 a\u00e7\u0131s\u0131ndan da do\u011fru de\u011fildir. Ayr\u0131ca AKP\u2019nin politikalar\u0131yla, art\u0131k imam hatiplerin di\u011fer okullarla m\u00fcfredat birli\u011finde olmas\u0131 de\u011fil de, di\u011fer okullar\u0131n imam hatiplere yak\u0131n m\u00fcfredat birli\u011fine girmesi s\u00f6z konusudur.<\/p>\n

Kimileri, imam hatiplerle di\u011fer liseler aras\u0131nda m\u00fcfredat b\u00fct\u00fcnl\u00fc\u011f\u00fc var s\u00f6yleminden hareketle, \u201cT\u00fcrkiye din ve laiklik, din ve modernite sorunlar\u0131n\u0131 \u00e7\u00f6z\u00fcm yoluna koymu\u015ftur\u201d (Akyol, 2013) demekte ya da sanmaktad\u0131r. Yukar\u0131da de\u011finilen al\u0131nt\u0131lar\u0131 s\u00f6yleyenlerin, okullarda haremlik selaml\u0131k isteyenlerin, kad\u0131nlar\u0131n erkeklerle e\u015fit say\u0131lmas\u0131ndan ve k\u0131zlarla erkeklerin el-ele tutu\u015fmas\u0131nda rahats\u0131z olanlar\u0131n, ateistlerle de\u011fi\u015fik inan\u00e7larda olanlar\u0131 a\u015fa\u011f\u0131lamaya kalk\u0131\u015fanlar\u0131n modernitesinden s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir. Modernite \u201cmodern t\u00fcrban\u201d ile de olacak bir \u015fey de\u011fildir. Laiklik, devletin din tercihi olmamas\u0131 ise, devletin S\u00fcnni-Hanefi anlay\u0131\u015f\u0131ndaki imam hatipleri yayg\u0131nla\u015ft\u0131r\u0131p zorunlu yapmas\u0131yla laiklik ve din sorunu nas\u0131l \u00e7\u00f6z\u00fclm\u00fc\u015f olabilir? Bu \u00fclkenin \u015eafii, Maliki, Hambeli, \u015eii, Musevi, Katolik, Ortodoks, \u2026 yurtta\u015flar\u0131 vard\u0131r ve bu yurtta\u015flar\u0131n dini \u00f6\u011frenimleri \u00e7\u00f6z\u00fclmeden din ile laiklik sorununun \u00e7\u00f6z\u00fcm\u00fcnden s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir. Bu durum ancak din toplumunda, ya da \u201cYeni T\u00fcrkiye\u201dde g\u00f6r\u00fclebilecek bir \u00e7arp\u0131kl\u0131kt\u0131r.<\/p>\n

\u0130nan\u00e7 sahibi olmayan y\u00fcz milyarlar\u0131n, Budist ve Hindu gibi g\u00f6ksel dinlere inanmayanlar\u0131n, Musevilerin ve H\u0131ristiyanlar\u0131n aras\u0131nda da \u201c\u0130nsan\u0131 k\u00e2mil\u201d pek \u00e7oktur. Bu durum, laik e\u011fitim kar\u015f\u0131tlar\u0131n\u0131n savundu\u011fu gibi, \u201ckalbin \u0131\u015f\u0131mas\u0131\u201d i\u00e7in dini \u00f6\u011fretimin gerekli ve yeterli bir ko\u015ful olmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Bir zamanlar M\u00fcsl\u00fcmanlar\u0131 \u00e7o\u011funlukta oldu\u011fu halde laik olan \u00fclkelerde, \u00f6rne\u011fin Afganistan\u2019da, Cezayir\u2019de, Endonezya\u2019da, Irak\u2019ta, M\u0131s\u0131r\u2019da, Pakistan\u2019da, Suriye\u2019de ya\u015fananlar, kendi dini anlay\u0131\u015f\u0131n\u0131 \u00f6tekine zorla kabul ettirme sava\u015f\u0131d\u0131r. Laik e\u011fitim olsa, \u00f6rne\u011fin Filistin\u2019de Hamas ile El Fetih aras\u0131nda, Yemen\u2019de ve hatta Libya\u2019da birbirinin g\u0131rtla\u011f\u0131n\u0131 s\u0131kanlar\u0131n, S\u00fcnnilerin kutsal mek\u00e2n\u0131 K\u00e2be\u2019de bomba patlatan \u0130ranl\u0131larla \u015eiilerin kutsal mekan\u0131 Me\u015fhed\u2019deki \u015eii imam\u0131n t\u00fcrbesinde bomba patlatan Suudilerin ortaya \u00e7\u0131kmalar\u0131 kolay de\u011fildir. Taliban da, El Kaide de, I\u015e\u0130D de, laiklik anlay\u0131\u015f\u0131n\u0131, di\u011fer inan\u00e7lara sayg\u0131l\u0131 olmay\u0131, insan haklar\u0131na sayg\u0131l\u0131 olmay\u0131, insanlar\u0131n ve kad\u0131n-erkek e\u015fitli\u011fini benimsemeyi i\u00e7lerine sindiremedikleri i\u00e7in g\u00f6zlerini k\u0131rpmadan cinayet i\u015flemektedirler. Laiklik anlay\u0131\u015f\u0131n\u0131 benimsememi\u015f olanlar, \u00f6rne\u011fin Suudi bir imam, gerekirse k\u0131z karde\u015fle cinsel ili\u015fkiye girilebilece\u011finden s\u00f6z edebilmektedir. M\u0131s\u0131rl\u0131 bir imam, zor durumda kalan erkek, e\u015finin \u0131rz\u0131na ge\u00e7ilmesi durumunda sessiz kalabilir sanmaktad\u0131r. M\u00fcsl\u00fcman Karde\u015fler, M\u0131s\u0131r Anayasas\u0131na, \u00f6lm\u00fc\u015f e\u015fle ilk 6 saat i\u00e7inde cinsel ili\u015fkiye girilebilir maddesi koymaya kalk\u0131\u015fabilmektedir. Kimi M\u00fcsl\u00fcman toplumlar, Esad\u2019a kar\u015f\u0131 din\/inan\u00e7 ad\u0131na sava\u015fan militanlar\u0131n cinsel gereksinimlerini kar\u015f\u0131lamak \u00fczere, k\u0131zlar\u0131n\u0131 Suriye\u2019ye g\u00f6nderebilmektedir.<\/p>\n

\u00c7ocuklar\u0131m\u0131z\u0131 bu ak\u0131l-almaz ve insanl\u0131k d\u0131\u015f\u0131 karma\u015faya d\u00fc\u015fmekten koruman\u0131n yolu laik e\u011fitimden ge\u00e7er. Din\/inan\u00e7 insanlar\u0131n bir b\u00f6l\u00fcm\u00fcnde ki\u015fisel i\u00e7 huzuru sa\u011flasa da, dine\/inanca dayal\u0131 devletlerde huzurlu bir ya\u015fam pek olmam\u0131\u015ft\u0131r ve g\u00fcn\u00fcm\u00fczde de olmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. \u0130slam\u2019a kar\u015f\u0131 d\u00fczenlenen Ha\u00e7l\u0131 seferleri bile, \u00f6nce Bizans\u2019\u0131 talan etmi\u015ftir. Avrupa\u2019n\u0131n kendi i\u00e7indeki din sava\u015flar\u0131 y\u0131llarca s\u00fcrm\u00fc\u015ft\u00fcr. M\u00fcsl\u00fcman d\u00fcnyas\u0131nda ise, halifeler bile cinayete kurban gitmi\u015ftir. Osmanl\u0131n\u0131n Anadolu\u2019da, Ortado\u011fu ve Afrika\u2019da kat\u0131ld\u0131\u011f\u0131 t\u00fcm sava\u015flar, M\u00fcsl\u00fcman devletlerle yap\u0131lan sava\u015flard\u0131r. Osmanl\u0131y\u0131 1. D\u00fcnya Sava\u015f\u0131\u2019nda arkadan vuranlar, dini \u00f6\u011fretiminin a\u011f\u0131rl\u0131kta oldu\u011fu M\u00fcsl\u00fcman topluluklard\u0131r. Tarihsel geli\u015fmeler ve g\u00fcn\u00fcm\u00fczde ya\u015fanan canl\u0131 \u00f6rnekler, bir inanc\u0131 \u00f6ne \u00e7\u0131karan toplumlar\u0131n huzura-bar\u0131\u015fa kavu\u015famad\u0131klar\u0131n\u0131 g\u00f6stermektedir. Toplumsal ve toplumlararas\u0131 bar\u0131\u015f\u0131n yolu, her inanca, etnik gruba, kad\u0131na-erke\u011fe e\u015fit mesafede duran laik e\u011fitimden ge\u00e7er.<\/p>\n

Laik devlet, t\u00fcm inan\u00e7lara sayg\u0131l\u0131 oldu\u011fu gibi, inan\u00e7s\u0131zl\u0131\u011fa da sayg\u0131l\u0131 olan devlettir. Laik devletin i\u015fi yurtta\u015f\u0131n\u0131 belli bir inan\u00e7 do\u011frultusunda e\u011fitmek de\u011fildir. Laik devletin i\u015fi, \u00f6nce yurtta\u015f\u0131n\u0131n kendini, do\u011fay\u0131 ve toplumu ger\u00e7ek\u00e7i bir bi\u00e7imde tan\u0131mas\u0131na yard\u0131mc\u0131 olacak e\u011fitim vermektir. Onun devinimsel, bili\u015fsel ve duyu\u015fsal olarak belli bir olgunlu\u011fa ula\u015fmas\u0131na yard\u0131mc\u0131 olmakt\u0131r. Laik devletler, kendilerine g\u00f6re geli\u015fmi\u015flik d\u00fczeyiyle orant\u0131l\u0131 olacak \u015fekilde, yurtta\u015flar\u0131nda bulunmas\u0131n\u0131 istedi\u011fi devinimsel, bili\u015fsel ve duyu\u015fsal edinim d\u00fczeyini zorunlu \u00f6\u011fretim s\u00fcresiyle belirlemektedir. Tarihsel s\u00fcre\u00e7te devletler genelde laikle\u015fince zorunlu \u00f6\u011fretimi ba\u015flatm\u0131\u015flar; ekonomik olarak geli\u015ftik\u00e7e de, zorunlu \u00f6\u011fretim s\u00fcresini uzatm\u0131\u015flard\u0131r. Ge\u00e7mi\u015fte, 3-5 y\u0131l olan zorunlu \u00f6\u011frenim s\u00fcresi, \u00f6nce 8 y\u0131la sonra da, 10-12 y\u0131ll\u0131k s\u00fcreye yay\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Laik e\u011fitim, her yurtta\u015f\u0131n kendi inanc\u0131n\u0131 \u00f6\u011frenmesinin tek yoludur. Laik devletin din \u00f6\u011fretimi konusundaki g\u00f6revi, zorunlu \u00f6\u011fretim sonras\u0131nda, yurtta\u015flar\u0131n\u0131n ba\u015fta inan\u00e7larla ilgili olmak \u00fczere her t\u00fcrl\u00fc \u00f6\u011frenme gereksinimlerinin kar\u015f\u0131lanmas\u0131n\u0131 g\u00fcvence alt\u0131na almakt\u0131r. Laik e\u011fitimde devlet ya istenen kurslar\u0131 a\u00e7ar ya da dini topluluklar\u0131n kendi inan\u00e7lar\u0131n\u0131 anayasal d\u00fczene kar\u015f\u0131 \u00e7\u0131kmadan yeti\u015fkinlere \u00f6\u011fretmesine yard\u0131mc\u0131 olur. Laik e\u011fitimde devlet ya her inanc\u0131n gereksinim duydu\u011fu din adamlar\u0131n\u0131 y\u00fcksek\u00f6\u011fretimde yeti\u015ftirir ya da dini topluluklar\u0131n kendi din adamlar\u0131n\u0131 y\u00fcksek\u00f6\u011fretimde yeti\u015ftirmelerini destekler.<\/p>\n

Laik sistemde, zorunlu \u00f6\u011fretim s\u00fcrecinde bu ba\u011flamda yap\u0131labilecek \u00f6\u011fretim, din ve inan\u00e7 konusunu tarihsel s\u00fcre\u00e7te ele alan ve t\u00fcm dinleri-inan\u00e7lar\u0131, herhangi birini k\u00fc\u00e7\u00fcmsemeden kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak i\u015fleyecek, tam anlam\u0131yla din k\u00fclt\u00fcr\u00fc niteli\u011finde olacak bir dersi, se\u00e7meli ders olarak a\u00e7makt\u0131r.<\/p>\n

D\u0130PNOTLAR<\/strong><\/p>\n

1) Devinimsel geli\u015fim, konu\u015fma, y\u00fcr\u00fcme, y\u00fczme, yaz\u0131 yazma, bir m\u00fczik aleti \u00e7alma, resim, heykel yapma gibi i\u015flevleri yerine getirebilmek i\u00e7in ki\u015finin v\u00fccudunu, kaslar\u0131n\u0131 elini, kolunu, parmaklar\u0131n\u0131 kullanma becerilerini geli\u015ftirmesidir. Bili\u015fsel geli\u015fim, ki\u015finin kendini, insan\u0131, toplumu, do\u011fay\u0131 ve d\u00fcnyay\u0131 ger\u00e7ek\u00e7i bir bi\u00e7imde anlamas\u0131na yard\u0131mc\u0131 olacak bilgileri edinmesidir. Duyu\u015fsal geli\u015fim, ki\u015finin estetik anlay\u0131\u015f\u0131 kazanmas\u0131yla, g\u00fczelle-\u00e7irkini, iyiyle-k\u00f6t\u00fcy\u00fc ve do\u011fruyla-yanl\u0131\u015f\u0131 ay\u0131rabilmesiyle, bar\u0131\u015f\u00e7\u0131l, sevecen, insanc\u0131l, duygusal, vicdanl\u0131, insan haklar\u0131na sayg\u0131l\u0131 olabilmesiyle ili\u015fkilidir.<\/p>\n

2) Ayd\u0131nlar Oca\u011f\u0131, 1960\u2019lardaki halktan ve ba\u011f\u0131ms\u0131zl\u0131ktan yana olan ve Cumhuriyet ilkelerini benimseyen fikri uyan\u0131\u015fa kar\u015f\u0131 olup da, \u201cVarl\u0131\u011f\u0131 tehlikeye d\u00fc\u015fen T\u00fcrk\u2019\u00fcn cesur bir hamle ve imanl\u0131 bir harekete ihtiyac\u0131 vard\u0131r\u201d diye d\u00fc\u015f\u00fcnenlerin savundu\u011fu bir olu\u015fumdur. Ayd\u0131nlar Oca\u011f\u0131 t\u00fcz\u00fc\u011f\u00fcn\u00fcn ikinci maddesine g\u00f6re ama\u00e7, \u201cMilli k\u00fclt\u00fcr ve \u015fuuru geli\u015ftirmek, milli b\u00fcnyemizi sarsan fikri buhran ve mefhumlar anar\u015fisi ile m\u00fccadele etmek, milli varl\u0131\u011f\u0131m\u0131z\u0131 meydana getiren unsurlar\u0131 ya\u015fat\u0131p kuvvetlendirmek, yani T\u00fcrk milliyet\u00e7ili\u011fi fikrini yaymakt\u0131r\u201d (akt. G\u00fcven\u00e7 ve di\u011ferleri, 1991: 315). Bu anlay\u0131\u015f sonrada da \u201cHira Da\u011f\u0131 kadar M\u00fcsl\u00fcman, Tanr\u0131 Da\u011f\u0131 kadar T\u00fcrk\u201d s\u00f6ylemiyle \u00f6zetlenir olmu\u015ftur.<\/p>\n

KAYNAK\u00c7A<\/strong><\/p>\n

– Adem, M. (2000). \u00d6\u011fretim birli\u011fi yasas\u0131 uygulansayd\u0131!, M\u00fcdafaa-i Hukuk, 21, 30 Nisan, 40-42.<\/p>\n

– Akyol, T. (2013). \u0130mam hatipler \u2018ayr\u0131 okul\u2019 mu? H\u00fcrriyet<\/em>, 30 Eyl\u00fcl. (2012). \u0130mam hatip, Milliyet<\/em>, 7 Mart.<\/p>\n

– Aky\u00fcz, Y. (1999). T\u00fcrk e\u011fitim tarihi (ba\u015flang\u0131\u00e7tan 1999\u2019a), \u0130stanbul: Alfa Bas\u0131m Yay\u0131m Da\u011f\u0131t\u0131m.<\/p>\n

– Alt\u0131nta\u015f, M. (2002). Y\u00d6K ve hukuk, Ankara: E\u011fitim Sen Yay\u0131nlar\u0131.<\/p>\n

– Bahad\u0131nl\u0131, Y. Z. (1968). T\u00fcrkiye\u2019de e\u011fitim sorunu ve sosyalizm, Ankara: H\u00fcr Yay\u0131nevi.<\/p>\n

– Ba\u015fg\u00f6z, \u0130. (1995). T\u00fcrkiye\u2019nin e\u011fitim \u00e7\u0131kmaz\u0131 ve Atat\u00fcrk, Ankara: K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131\/1754.<\/p>\n

– \u00c7elik, S. (2005). Van, medrese, \u00fcniversite, Y.A.R. M\u00fcdafaa-i Hukuk, 85, Ekim, 52-53.<\/p>\n

– DPT (1983). Be\u015f y\u0131ll\u0131k kalk\u0131nma plan\u0131 \u00f6zel iktisat komisyonu raporu: Milli k\u00fclt\u00fcr. Ankara: DPT (1920\/300).<\/p>\n

– Ergin, M. (1982). Atat\u00fcrk devri T\u00fcrk e\u011fitimi, Ankara: Ankara \u00dcniversitesi Bas\u0131mevi.<\/p>\n

– Esmer, Y. (2011). 2011T\u00fcrkiye De\u011ferler Ara\u015ft\u0131rmas\u0131 Sonu\u00e7lar\u0131. http:\/\/www.bahcesehir.edu.tr\/habergoster\/index\/hid\/664, eri\u015fim 20 Ekim 2011.<\/p>\n

– G\u00fczel, A. (1998). Nas\u0131l bir e\u011fitim?, \u0130lkad\u0131m, 123, Ekim, 26-27.<\/p>\n

– G\u00fczel, M. \u015e. (1991). Y\u00d6K d\u00fcnyas\u0131, Ekin Belleten, K\u0131\u015f, 5-41.<\/p>\n

– Hyman, H. H.; Payasl\u0131o\u011flu, A. ve Frey, F. W. (1958). Thevalues of Turkish college youth, The Public Opinion Quarterly, 22, Fall, 275-291.<\/p>\n

– Kazamias, A.M.(1967). Exploring the values and attitudes of lise youth, Comparative Education Review, <\/em>February, 22-37.<\/p>\n

– MEB (2000). 2001 y\u0131l\u0131 ba\u015f\u0131nda milli e\u011fitim. Ankara: A\u00c7EM ve 4. Ak\u015fam Sanat Okulu Matbaas\u0131. (1996). 15. Milli E\u011fitim \u015euras\u0131. \u0130stanbul: Milli E\u011fitim Bas\u0131mevi. (1995). \u00d6n komisyon \u00f6nerileri \u00fczerine ara\u015ft\u0131rma. Ankara: \u015eura Genel Sekreterli\u011fi; Dok\u00fcman no:4.<\/p>\n

– McClelland, D. C. (1963). National character and economic growth in Turkey and Iran. Lucian, W. P. (der.) Communications and Political Development. Princeton: Princeton University Press.<\/p>\n

– Ok\u00e7abol, R. (2005). T\u00fcrkiye e\u011fitim sistemi, Ankara: \u00dctopya Yay\u0131nevi. (2007). Y\u00fcksek\u00f6\u011fretim sistemimiz, Ankara: \u00dctopya Yay\u0131nevi. (2013). AKP iktidar\u0131nda e\u011fitim, Ankara: \u00dctopya Yay\u0131nevi.<\/p>\n

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– Y\u00fcksel, H. (1996). Cumhuriyet d\u00f6neminde T\u00fcrk ayd\u0131n\u0131, Akademya, 4, Ekim, 15-18.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130mam hatipler s\u00f6z konusu oldu\u011funda, din \u00f6\u011fretimi ile laik ve bilimsel e\u011fitim konular\u0131 da ister istemez g\u00fcndeme gelir. Bu arada temel sorun laik e\u011fitimde din \u00f6\u011fretimi ve\/ya da imam hatiplerken, sorun olmayan konular sorunmu\u015f gibi sunularak kafalar kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r. Bu yaz\u0131da, \u00f6nce laiklik ve laik e\u011fitim konusuna de\u011finiliyor, sonra da laik e\u011fitim a\u00e7\u0131s\u0131ndan imam hatip ve […]<\/p>\n","protected":false},"author":599,"featured_media":24539,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[165,215,235,28,218,29],"tags":[548,3102,276,1661,1179],"class_list":["post-24533","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-128-sayi","category-egitim-bilimleri","category-guncel","category-sosyal-bilimler","category-sosyoloji","category-toplum","tag-akp","tag-din-ogretimi","tag-egitim","tag-imam-hatip","tag-laiklik"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t