25.11.2005<\/p>\n
A\u0130HM\u2019N\u0130N, Leyla \u015eahin davas\u0131nda, Anayasa Mahkemesinin 1989\u2019da \u00fcniversitelerde k\u0131l\u0131k-k\u0131yafetin serbest oldu\u011funu belirten h\u00fckm\u00fc iptal eden karar\u0131nda ortaya koydu\u011fu hukuki nitelikten yoksun, b\u00fct\u00fcn\u00fcyle ideolojik gerek\u00e7eyi as\u0131l alarak, her \u00fclkenin kendisine ait \u015fartlar\u0131 bulundu\u011fu, dolay\u0131s\u0131yla dini inanc\u0131ndan dolay\u0131 ba\u015f\u00f6rt\u00fcs\u00fc takan \u00f6\u011frencilerin e\u011fitim hakk\u0131ndan yararlanmas\u0131n\u0131n engellenmesinin o \u00fclkenin takdirinde oldu\u011fu ve bunun Avrupa \u0130nsan Haklar\u0131 S\u00f6zle\u015fmesinin ihlali manas\u0131na gelmeyece\u011fi mealindeki karar\u0131, Avrupa\u2019n\u0131n Fransa merkezli laik\u00e7i gelene\u011finin, b\u00fct\u00fcn\u00fcyle ideolojik, Fransa\u2019daki ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131ndan m\u00fclhem, \u201cyap\u0131l\u0131nca olabiliyormu\u015f\u201d eyyamc\u0131l\u0131\u011f\u0131na dayal\u0131, \u0130slam\u2019\u0131n \u00e7o\u011funluk dini olmas\u0131 halinde savundu\u011fu t\u00fcm ilkeleri ayaklar alt\u0131na alma pahas\u0131na verdi\u011fi, Bat\u0131\u2019n\u0131n insan haklar\u0131 s\u00f6yleminin M\u00fcsl\u00fcmanlar\u0131 ku\u015fatmad\u0131\u011f\u0131n\u0131 \u00f6rnekleyen bir utan\u00e7 belgesidir.<\/p>\n
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A\u0130HM\u2019nin Leyla \u015eahin davas\u0131nda verdi\u011fi kararda laikli\u011fi, devletin inan\u00e7lar kar\u015f\u0131s\u0131nda tarafs\u0131zl\u0131\u011f\u0131na dayal\u0131, din \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn kemaliyle uygulanmas\u0131n\u0131 sa\u011flayan bir \u00e7er\u00e7eve olmaktan \u00e7\u0131kararak, bireysel ve toplumsal hayat\u0131n organizasyonunda din-d\u0131\u015f\u0131 ya da din kar\u015f\u0131t\u0131 tercihleri esas alan, dini inanca me\u015fruiyet tan\u0131mayan, kaba ayd\u0131nlanmac\u0131 bir ideoloji olarak benimsedi\u011fi g\u00f6r\u00fclmektedir. Oysa ki,<\/p>\n
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– Din h\u00fcrriyeti, b\u00fct\u00fcn h\u00fcrriyetlerin anas\u0131d\u0131r. Y\u00fczy\u0131llar boyunca kendilerini dini mensubiyetle tan\u0131mlam\u0131\u015f be\u015feri topluluklar\u0131n, din h\u00fcrriyetine kavu\u015fmalar\u0131 ve dini \u00e7e\u015fitlilik i\u00e7inde dinlerinin gereklerini yerine getirebilmeleri Bat\u0131 toplumlar\u0131n\u0131n tarihindeki en \u00f6nemli d\u00f6n\u00fcm noktas\u0131d\u0131r. Unutulmamal\u0131d\u0131r ki, Amerika\u2019y\u0131 kuran insanlar, Avrupa\u2019daki dini bask\u0131dan ka\u00e7an dindar p\u00fcritenlerdi. Avrupa tarihi din sava\u015flar\u0131n\u0131n tarihidir. \u0130slam d\u00fcnyas\u0131nda ise dini \u00e7o\u011fulculuk veri olarak al\u0131nd\u0131\u011f\u0131 i\u00e7in, din h\u00fcrriyeti her zaman var olmu\u015f ve titizlikle korunmu\u015f bir h\u00fcrriyet alan\u0131d\u0131r.<\/p>\n
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– \u00dcst\u00fcnl\u00fc\u011f\u00fc kendinden menkul, insan\u0131n se\u00e7im hakk\u0131n\u0131 reddeden ve modernist kabulleri dogmala\u015ft\u0131ran laik\u00e7i yakla\u015f\u0131m, din h\u00fcrriyetine kendi ba\u015f\u0131na bir de\u011fer atfetmez. Hep ba\u015fka bir h\u00fcrriyetle birlikte anar: din ve vicdan h\u00fcrriyeti, d\u00fc\u015f\u00fcnce ve din h\u00fcrriyeti vs. Oysa, insan\u0131n hayat\u0131 kavray\u0131\u015f\u0131na ili\u015fkin en temel tercihi, Yarat\u0131c\u0131yla kurdu\u011fu ba\u011f ya da ba\u011fs\u0131zl\u0131kla ili\u015fkilidir. Dolay\u0131s\u0131yla, din h\u00fcrriyeti en temel bireysel ve toplumsal h\u00fcrriyettir ve kendi ba\u015f\u0131na bir h\u00fcrriyet alan\u0131 te\u015fkil eder, etmelidir.<\/p>\n
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– Bat\u0131\u2019da hakim olan laik\/laik\u00e7i yakla\u015f\u0131mlar Bat\u0131\u2019n\u0131n tarihsel tecr\u00fcbesinin \u00fcr\u00fcn\u00fcd\u00fcr ve asla evrensel olarak pazarlanamaz. A\u0130HM\u2019nin Leyla \u015eahin \u00f6zelinde verdi\u011fi karar bunu bir kere daha ortaya koymu\u015ftur. M\u00fcsl\u00fcmanlar\u0131n dini h\u00fcrriyetlerini g\u00f6z ard\u0131 eden bu karar, b\u00fct\u00fcn\u00fcyle dayatmac\u0131 ve bast\u0131rgan reel politik kayg\u0131lar\u0131n belirledi\u011fi politik motiflerin bir \u00fcr\u00fcn\u00fcd\u00fcr ve hi\u00e7bir hukuki arg\u00fcmana dayanmamaktad\u0131r. \u00c7\u00fcnk\u00fc:<\/p>\n
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a) Ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131 milli g\u00fcvenlik gereklerine dayand\u0131r\u0131lamaz:
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Ba\u015f\u00f6rt\u00fcs\u00fc temel bir dini insan hakk\u0131d\u0131r; milli g\u00fcvenlik gerek\u00e7eleri hi\u00e7bir zaman bu t\u00fcr haklar\u0131n s\u0131n\u0131rlanmas\u0131nda gerek\u00e7e olarak kullan\u0131lamaz. Dahas\u0131, ba\u015f\u00f6rt\u00fcs\u00fcn\u00fc milli g\u00fcvenlik gerekleriyle ili\u015fkilendirmemizi m\u00fcmk\u00fcn k\u0131lacak tek bir somut veri yoktur. T\u00fcrkiye\u2019nin K\u00fcrt meselesi ba\u015f\u00f6rt\u00fcs\u00fcnden mi kaynaklan\u0131yor? Ermeni soy k\u0131r\u0131n\u0131m\u0131n\u0131n tan\u0131nmas\u0131na ili\u015fkin talepler ba\u015f\u00f6rt\u00fcs\u00fcyle mi ili\u015fkilidir? Ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131 s\u0131n\u0131r g\u00fcvenli\u011fimize katk\u0131 da m\u0131 bulunuyor? <\/p>\n
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b) Ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131 kamu d\u00fczeni gereklerine de dayand\u0131r\u0131lamaz:
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Kamu d\u00fczeninin esas anlam\u0131, Fransa varo\u015flar\u0131ndaki ayaklanma ya da \u015eemdinli-Hakkari\u2019deki olaylar gibi d\u00fczeni, dolay\u0131s\u0131yla toplumsal g\u00fcvenli\u011fi sarsan ya da tehlikeye d\u00fc\u015f\u00fcren durumlard\u0131r. Ba\u015f\u00f6rt\u00fcs\u00fc kaynakl\u0131 tek bir \u015fiddet eylemi yoktur. Ba\u015f\u00f6rt\u00fcs\u00fc tak\u0131lmas\u0131, bu anlamda, toplumsal d\u00fczeni tehdit eden tek bir olaya bile yol a\u00e7mam\u0131\u015ft\u0131r. D\u00fczen kavram\u0131n\u0131 bu hukuki anlam\u0131ndan uzakla\u015ft\u0131r\u0131p ideolojikle\u015ftirerek pozitif hukuka ayk\u0131r\u0131 t\u00fcm durumlar\u0131 kapsayacak \u015fekilde tan\u0131mlayanlar, toplumsal de\u011fi\u015fimi, insan\u0131n daha iyiyi bulma ve ona y\u00f6nelme potansiyelini reddederek, toplumu tek merkezden kumanda edilebilen bir makine olarak alg\u0131lay\u0131p onu kendi kodlar\u0131na g\u00f6re programlamak isteyen 19 cu y\u00fczy\u0131l toplum m\u00fchendisleridir. Ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131n, laik\u00e7i yakla\u015f\u0131m a\u00e7\u0131s\u0131ndan, kamu d\u00fczenini ilgilendiren bir boyutu yoktur. Ancak bu temel dini insan hakk\u0131n\u0131n engellenmesi, kamu d\u00fczenini tehdit eden toplumsal bir gerilimin kayna\u011f\u0131d\u0131r. Bu yasa\u011f\u0131n ma\u011fdur etti\u011fi toplumsal kesimler, demokratik d\u00fczene yabanc\u0131la\u015ft\u0131r\u0131lm\u0131\u015f, ulusal aidiyet duygular\u0131 zedelenmi\u015f ve siyasi kat\u0131l\u0131mlar\u0131na ciddi d\u00fczeyde zarar verilmi\u015ftir. Bu durum demokrasinin yerle\u015fik hale getirilmesi a\u00e7\u0131s\u0131ndan da ciddi bir problem kayna\u011f\u0131d\u0131r. <\/p>\n
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c) Ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131n kamu sa\u011fl\u0131\u011f\u0131yla hi\u00e7bir ili\u015fkisi yoktur:
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Ama hijyen a\u00e7\u0131s\u0131ndan kamu sa\u011fl\u0131\u011f\u0131na katk\u0131 sa\u011flad\u0131\u011f\u0131 s\u00f6ylenebilir!<\/p>\n
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d) Ba\u015f\u00f6rt\u00fcs\u00fc takman\u0131n ay\u0131r\u0131mc\u0131l\u0131\u011fa yol a\u00e7t\u0131\u011f\u0131, \u00fc\u00e7\u00fcnc\u00fc ki\u015filer \u00fczerinde bask\u0131 olu\u015fturdu\u011fu tezi, e\u015fitli\u011fi, toplumu ideolojik a\u00e7\u0131dan ve hayat tarz\u0131 itibariyle t\u00fcrde\u015fle\u015ftirmek amac\u0131yla mutlakla\u015ft\u0131ran ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc bir de\u011fer olarak reddeden bir tezdir.:
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\u00d6ncelikle, bu tez ideolojik \u00f6nc\u00fclleri itibariyle hakl\u0131la\u015ft\u0131r\u0131lamaz. Toplumlar\u0131n, \u00f6zg\u00fcrl\u00fc\u011f\u00fc e\u015fitli\u011fe tercih etme hakk\u0131 vard\u0131r ve \u00e7o\u011fu durumda \u00f6zg\u00fcrl\u00fck e\u015fitlikten daha \u00f6nemli bir de\u011ferdir. Bu meselede ise, problem \u00e7\u00f6z\u00fcc\u00fc de\u011fer e\u015fitlik de\u011fil \u00f6zg\u00fcrl\u00fckt\u00fcr. \u0130kincisi, buradaki e\u015fitlik anlay\u0131\u015f\u0131 onu mutlakla\u015ft\u0131ran ve i\u00e7eri\u011fini 19 uncu y\u00fczy\u0131l kaba pozitivizminin toplum m\u00fchendisli\u011fine g\u00f6re belirleyen demokrasi kar\u015f\u0131t\u0131 bir anlay\u0131\u015ft\u0131r. Demokratik olmayan bir e\u015fitlik tan\u0131m\u0131, demokratik toplumlarda kabul g\u00f6remez, hukuki kararlara da kaynakl\u0131k edemez. Dahas\u0131, bu e\u015fitlik anlay\u0131\u015f\u0131 farkl\u0131l\u0131\u011f\u0131 reddeden ve bunu do\u011frudan ay\u0131r\u0131mc\u0131l\u0131k olarak tan\u0131mlayan bir yakla\u015f\u0131m\u0131 benimsemektedir. Oysa insanlar e\u015fit olduklar\u0131 kadar, farkl\u0131d\u0131rlar da. Bireysel ve toplumsal tercihler gibi siyasal tercihlerdeki farkl\u0131l\u0131klar da, demokratik d\u00fc\u015f\u00fcncenin ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r. \u00dcstelik, ba\u015f\u00f6rt\u00fcs\u00fc tak\u0131lmas\u0131ndan dolay\u0131, bu tercihi benimsemeyenlerin u\u011frad\u0131\u011f\u0131 herhangi bir hak kayb\u0131 olmad\u0131\u011f\u0131 gibi, bir bask\u0131 da s\u00f6z konusu de\u011fildir. Akli imkan mevcuda karine olu\u015fturmaz. \u015eu anda Karadeniz yok olabilir; bu m\u00fcmk\u00fcnd\u00fcr ama vaki de\u011fildir. \u201cBir delilden kaynaklanmayan bir ihtimalin hi\u00e7bir ehemmiyeti yoktur\u201d. Ba\u015f\u00f6rt\u00fcs\u00fcyle e\u011fitim hakk\u0131n\u0131 kullanman\u0131n, b\u00f6yle yapmayanlar \u00fczerinde bir bask\u0131ya ya da hak kayb\u0131na yol a\u00e7t\u0131\u011f\u0131na ili\u015fkin tek bir somut delil yoktur. \u0130nsanlar\u0131n h\u00fcrriyetleri ve temel dini insan haklar\u0131 birilerinin mevhum korkular\u0131na kurban verilemez! Ancak, baz\u0131 ba\u015f a\u00e7\u0131klar\u0131n ve ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131 savunanlar\u0131n, ba\u015f\u0131n\u0131 \u00f6rtenler \u00fczerinde ter\u00f6r estirdi\u011finin ve \u00e7al\u0131\u015fma ve e\u011fitim haklar\u0131 dahil bir\u00e7ok \u00f6nemli hakk\u0131ndan mahrum etti\u011finin, sokaklarda tacize maruz b\u0131rakt\u0131\u011f\u0131n\u0131n y\u00fczlerce \u00f6rne\u011fi vard\u0131r. Kendi e\u015fim de, bizzat tan\u0131kl\u0131k etti\u011fim b\u00f6yle bir s\u00fcrecin ma\u011fdurudur!<\/p>\n
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e) Ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131n pozitif hukuk a\u00e7\u0131s\u0131ndan tek kayna\u011f\u0131, 1982\u2019de askeri cunta y\u00f6netiminin Bakanlar Kurulunun kabul etti\u011fi K\u0131l\u0131k K\u0131yafet Y\u00f6netmeli\u011fidir.:
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Bu yasak yaln\u0131zca devlet memurlar\u0131 i\u00e7in ge\u00e7erli bir yasakt\u0131r. \u00dcniversitelerdeki ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131n pozitif hukuk a\u00e7\u0131s\u0131ndan bir kar\u015f\u0131l\u0131\u011f\u0131 bulunmamaktad\u0131r. Anayasa Mahkemesinin 1991’de verdi\u011fi “Ek Madde 17’nin Anayasa’ya ayk\u0131r\u0131 olmad\u0131\u011f\u0131na ve iptal isteminin reddi” karar\u0131 asl\u0131nda ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131 ortadan kald\u0131ran bir karard\u0131r. Nitekim karara muhalefet \u015ferhi yazan \u00fcyeler bu hususa i\u015faret etmi\u015flerdir. Buna ra\u011fmen T\u00fcrkiye\u2019de uygulanan yasak, jakoben-pozitivist zorbal\u0131\u011f\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Siyaset se\u00e7kinleriyle devlet se\u00e7kinleri aras\u0131nda s\u00fcregelen m\u00fccadelenin ana fay hatt\u0131d\u0131r. Cumhuriyet ve demokrasi aras\u0131ndaki ayr\u0131\u015fman\u0131n en \u00f6nemli sebebidir. Mahkemenin 1991\u2019deki karar\u0131n\u0131n uygulanabilmesi meseleyi pozitif hukuk a\u00e7\u0131s\u0131ndan \u00e7\u00f6z\u00fcms\u00fczl\u00fckten kurtaracakt\u0131r.<\/p>\n
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f) Ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131n, Anayasa\u2019da de\u011fi\u015ftirilmesi teklif dahi edilemeyece\u011fi s\u00f6ylenen ink\u0131lap kanunlar\u0131yla da bir ili\u015fkisi yoktur.:
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Bu kanunlarda kad\u0131n giyimine ili\u015fkin bir d\u00fczenleme bulunmamaktad\u0131r. Ancak, anayasada b\u00f6yle bir maddenin bulunmas\u0131, insanl\u0131\u011f\u0131n tarihteki ileri y\u00fcr\u00fcy\u00fc\u015f\u00fcne, daha iyiye do\u011fru de\u011fi\u015fim iradesini s\u0131n\u0131rlamaya matuf kaba ve insan\u0131 a\u015fa\u011f\u0131lay\u0131c\u0131 dogmatik bir tutumdur. Bu durum, T\u00fcrkiye\u2019deki s\u00f6zde Cumhuriyet\u00e7i iradenin keyfi karakterinin en a\u00e7\u0131k ifadelerinden biridir.<\/p>\n
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g) Ba\u015f\u00f6rt\u00fcs\u00fc-t\u00fcrban ay\u0131r\u0131m\u0131, \u015fecaat arz ederken h\u0131rs\u0131zl\u0131\u011f\u0131n\u0131 itiraf etmenin bir \u00f6rne\u011fidir.:
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Bu ay\u0131r\u0131m dini g\u00f6r\u00fcn\u00fcrl\u00fc\u011fe me\u015fruiyet atfetmeyi reddeden demokrasi kar\u015f\u0131t\u0131 bir s\u00f6ylemin tezah\u00fcr\u00fcd\u00fcr. Ba\u015f\u00f6rt\u00fcs\u00fc, tak\u0131lma bi\u00e7imi ne olur olsun, gelenekten kaynakland\u0131\u011f\u0131 var say\u0131larak kabul edilebilece\u011fi s\u00f6ylenen, t\u00fcrban ise dinden kaynakland\u0131\u011f\u0131 i\u00e7in reddedilen bir giyinme bi\u00e7imidir. \u00d6ncelikle bu ay\u0131r\u0131m, bizzat bu zihniyete ayk\u0131r\u0131d\u0131r. Anayasa Mahkemesinin 1976\u2019da verdi\u011fi bir karar\u0131n gerek\u00e7esi, gelene\u011fin dinden kaynaklanmas\u0131 ya da onun etkisinde oldu\u011funun bilinmesi durumunda h\u00fck\u00fcm kayna\u011f\u0131 olarak kullan\u0131lamayaca\u011f\u0131n\u0131 belirtir. Ba\u015f\u00f6rt\u00fcs\u00fc olarak adland\u0131r\u0131lan analar\u0131m\u0131z\u0131n-ninelerimizin k\u0131yafeti din kaynakl\u0131 bir k\u0131yafettir. Ama k\u00f6yl\u00fc kad\u0131nlar ile \u015fehirli kad\u0131nlar bunu kendi ya\u015fama tarzlar\u0131na g\u00f6re farkl\u0131 bi\u00e7imlere b\u00fcr\u00fcnd\u00fcrm\u00fc\u015flerdir. Yanl\u0131\u015f oldu\u011fu halde, darbe d\u00f6neminde Y\u00d6K Ba\u015fkan\u0131 \u0130hsan Dogramac\u0131\u2019n\u0131n T\u00fcrk\u00e7e\u2019ye bu anlam\u0131yla soktu\u011fu ve \u201cgalat-\u0131 me\u015fhur l\u00fcgat-\u0131 sahihten evlad\u0131r\u201d h\u00fckm\u00fcn\u00fcn a\u00e7\u0131k bir \u00f6rne\u011fi olan t\u00fcrban ise, \u015fehirli, e\u011fitimli ve dini, gelenekle de\u011fil bireysel bir tercih olarak benimsemi\u015f k\u0131zlar\u0131n giyim bi\u00e7imidir. Bunun din kaynakl\u0131 olmas\u0131 bir nakise de\u011fil, demokratik bir hakk\u0131n kullan\u0131m\u0131d\u0131r. Kald\u0131 ki, \u201ct\u00fcrban\u201d denen ba\u015f\u00f6rt\u00fcs\u00fc bi\u00e7imi olduk\u00e7a estetik bir niteli\u011fe sahiptir. Tekd\u00fcze bir \u00f6zellik ta\u015f\u0131mas\u0131, tesett\u00fcr emrinin gere\u011fini yerine getirmekle ili\u015fkilidir. Namaz k\u0131lan insanlar hep ayn\u0131 \u015fekilde k\u0131lar; \u00e7\u00fcnk\u00fc namaz\u0131n nas\u0131l k\u0131l\u0131naca\u011f\u0131 \u0130slam Peygamberi taraf\u0131ndan g\u00f6sterilmi\u015ftir. Ayn\u0131 \u015fekilde kad\u0131n tesett\u00fcr\u00fcn\u00fcn nas\u0131l olaca\u011f\u0131 S\u00fcnnette ortaya konmu\u015ftur. Ba\u011flay\u0131c\u0131 h\u00fck\u00fcmlerin bulunmad\u0131\u011f\u0131 noktalarda ise, inan\u0131lmaz bir \u00e7e\u015fitlili\u011fin ya\u015fand\u0131\u011f\u0131 bilinen bir husustur. Bu y\u00fczden, bu mesele ile sa\u011fl\u0131kl\u0131 olarak y\u00fczle\u015fmek t\u00fcrban-ba\u015f\u00f6rt\u00fcs\u00fc ay\u0131r\u0131m\u0131n\u0131 reddetmekten ge\u00e7er. \u201cA\u00e7 canavara kar\u015f\u0131 tahabb\u00fcb i\u015ftihas\u0131n\u0131 artt\u0131r\u0131r; daha di\u015finin kiras\u0131n\u0131 da ister\u201d. \u0130nsan haklar\u0131n\u0131n pazarl\u0131\u011f\u0131 olmaz!<\/p>\n
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A\u0130HM b\u00f6yle bir yasa\u011f\u0131 savunarak inan\u00e7 de\u011ferlerine \u00f6nem atfeden M\u00fcsl\u00fcmanlar nezdinde me\u015fruiyetini yitirmi\u015ftir. Liberal demokratik ideal a\u00e7\u0131s\u0131ndan son derece k\u00f6t\u00fc bir \u00f6rnek sunarak, dini insan haklar\u0131n\u0131 ayaklar alt\u0131na alm\u0131\u015ft\u0131r. Ancak bu durum, yeni bir d\u00fcnyan\u0131n e\u015fi\u011fine uyanmam\u0131z\u0131 sa\u011flayacakt\u0131r: Avrupa modernizmi art\u0131k \u0130slami de\u011ferlerle hesapla\u015fmak ve bunu moral d\u00fczlemde ger\u00e7ekle\u015ftirmek zorundad\u0131r. Burada fosfor bombalar\u0131 de\u011fil, ak\u0131l par\u0131lt\u0131lar\u0131 ve y\u00fcrek k\u0131v\u0131lc\u0131mlar\u0131 konu\u015facakt\u0131r.<\/p>\n
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25.11.2005 A\u0130HM\u2019N\u0130N, Leyla \u015eahin davas\u0131nda, Anayasa Mahkemesinin 1989\u2019da \u00fcniversitelerde k\u0131l\u0131k-k\u0131yafetin serbest oldu\u011funu belirten h\u00fckm\u00fc iptal eden karar\u0131nda ortaya koydu\u011fu hukuki nitelikten yoksun, b\u00fct\u00fcn\u00fcyle ideolojik gerek\u00e7eyi as\u0131l alarak, her \u00fclkenin kendisine ait \u015fartlar\u0131 bulundu\u011fu, dolay\u0131s\u0131yla dini inanc\u0131ndan dolay\u0131 ba\u015f\u00f6rt\u00fcs\u00fc takan \u00f6\u011frencilerin e\u011fitim hakk\u0131ndan yararlanmas\u0131n\u0131n engellenmesinin o \u00fclkenin takdirinde oldu\u011fu ve bunun Avrupa \u0130nsan Haklar\u0131 S\u00f6zle\u015fmesinin ihlali […]<\/p>\n","protected":false},"author":27,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[182],"class_list":["post-89631","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n