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Çağdaş tıbbî meselelerin etik ve dinî boyutlarıyla çözüm beklediği günümüzde biyoetik alanında klasik fıkıh geleneğinden kopmadan günümüze hitap edebilecek İslamî etik normlar oluşturmak oldukça önemlidir. İslamî etik normları oluştururken meseleleri tıbbî, felsefî, kelamî, fıkhî ve etik açıdan tartışmak daha realist ve kalıcı cevaplar üretilmesini sağlayacaktır. Teorik ve pratik çok fazla sorunu ihtiva eden bu alanda meselelere dair çok yönlü ve İslamî bir bakış açısı sağlayan oldukça az eser bulunmaktadır. Bu nadir eserlerden biri de Abdulaziz Sachedina’nın Islamic Biomedical Ethics: Principles and Application adlı çalışmasıdır. Oxford University Press tarafından 2009 yılında yayınlan eser İslamî biyoetik alanına büyük bir katkı sağlamış ve kendinden sonraki çalışmalara yöntem ve içerik açısından örneklik teşkil etmiştir. Biyoetik alanının hızla gelişmesi ve fıkhî açıdan cevap bekleyen soruların çoğalması bu meselelere dair kapsamlı ve derin çalışmaların varlığını kaçınılmaz kılmıştır. Bu çalışmaların en güzel örneklerinden biri olan Sachedina’nın bu çalışmasına İslamî biyoetik alanına dair yazılan eserlerde çokça atıf yapılmaktadır. Eserin dili İngilizce olup Türkçeye tercümesi henüz yapılmamıştır. Eser derin ve kapsamlı tartışma ve kavramları barındırmaktadır. Sachedina, bu eserinde biyoetik tartışmalara İslamî bir perspektif kazandırmaya çalışmış ve interdisipliner yorumlarıyla biyoetik meselelere teorik ve pratik çözümler üretmeye çalışmıştır. Yazarın eserde de belirttiği üzere eleştirdiği en önemli nokta, biyoetik çalışan Müslüman araştırmacıların Batı’da ortaya çıkan literatürü ve eserleri biyoetik konularda kendilerine referans almalarıdır. Bu da onları dolaylı olarak biyoetik meselelere karşı fıkhî bir perspektif ve çözümden uzaklaştırmaktadır. Bu açıdan biyoetik konularda İslamî bakış açısına sahip çalışmaların yok denecek kadar az olması alandaki boşluğun derecesini bir kez daha gözler önüne sermektedir. Yazar, alandaki boşluğa bir katkı sunmak ve İslamî perspektifle biyoetik meselelere yaklaşılabileceğini kanıtlamak için bu eseri kaleme almıştır. Eserinde İslam’ın da kendi değerleri ile örtüşen bir biyoetik anlayışı olduğu görüşünü ileri sürmüştür. Bu doğrultuda yazar, klasik fıkıh geleneğinden kopmadan günümüzdeki meselelere ışık tutabilecek İslamî etik normlar oluşturabilmeyi bu eser aracılığıyla kendisine amaç edinmiştir. Kitap, yedi bölümden oluşmaktadır. Kitabın “Giriş” kısmı yazarın düşünce dünyasını ve İslamî etiği nasıl yorumladığına dair bilgi sunması açısından oldukça önemlidir. Kitabın bölümleri şu şekildedir: “In Search of Principles of Healtcare Ethics in Islam”, “The Beginning of Life”, “Terminating Early Life”, “Death and Dying” “Organ Donation and Cosmetic Enhancement” ve “Islamic Bioethics-Recent Development”. Her bir bölüm kendi için de farklı tıbbî, felsefî ve kelamî konular çerçevesinde ele alınmaktadır. Yazar, meseleleri ele alınırken teolojik ve fıkhî, aynı zamanda ontolojik ve epistemolojik tartışmalara yer vermiştir. Bu tartışmalar kitabın içeriğine zenginlik katmakla beraber biyoetik konularına kapsamlı bir bakış açısı da kazandırmaktadır. Yazar, biyoetik konularda sıkça atıf yapılan küllî kaide ve fıkhî prensiplere de değinmiştir. Bu noktada şunu da ek olarak belirtmek gerekir ki tıbbî-nevazil meselelerde maslahat, zaruret, istihsan gibi fıkhî prensipler ve küllî kaideler söz konusu biyoetik meselelerin çözümünde yeterli değildir. Her ne kadar bu prensipler ve kaideler teorik zemin için oldukça büyük bir önem arz etse de meselelerin bağlantısının kadim hukuk eserleri olan fıkıh eserlerinde aranması da gerekmektedir. Fukahanın fıkıh eserlerindeki tartışmaları ile güncel tıbbî konuların bağlantısını kurmak sağlam ve tutarlı bir zemin oluşturmak adına oldukça büyük bir önem arz etmektedir. Bu açıdan Sachedina, eserinde kısmen de olsa klasik kelam ve fıkıh kaynaklarındaki tartışmaları günümüz meseleleri etrafında yeniden tartışmıştır. Ek olarak eserin yukarıdakilere ilaveten diğer bir özelliği ise Sachedina’nın, eserinde biyoetik ve fıkha dair tartışmalarda hem Sünni hem de Şiî mezhebinin biyoetik konulardaki tutumuna da yer vermesidir. Bu farklı tutumların okuyucuya sunulması, eserin içeriğini oldukça zenginleştirmiştir. Son olarak şu noktayı vurgulamak gerekir ki tıbbî konularda yazılan eserlerin çoğunluğunun İslamî perspektiften felsefi ve teolojik tartışmaların bizleri tatmin etmemesi ilk göze çarpan noktalardan biridir. Bu açıdan eser, İslamî tıp etiği literatürüne dair büyük bir boşluğu doldurmaktadır. Sachedina, ele aldığı meseleleri kavramsal olarak açıklamış ve meselelere dair kavramların teorik zeminini de fukahanın ve mezheplerin tartışmaları üzerinden kurmaya çalışmıştır. Eser her ne kadar tartışmaların geliştirilmesine ihtiyaç duysa da İslamî biyoetiğe dair kavramsal inşa ve argümanların tartıştırılması açısından kanaatimizce alandaki nadir eserlerden biri olma özelliğini taşımaktadır.
It is very important to create Islamic ethical norms that can be addressed to the present day without breaking from the classical fiction tradition in the biological field, where the ethical and religious dimensions of contemporary medical issues are expected to be solved. When creating Islamic ethical norms, discussing the issues from a medical, philosophical, vocational, philosophical and ethical point of view will enable more realistic and lasting answers to be produced. There are very few works in this field that contain a lot of theoretical and practical issues and provide a diverse and Islamic perspective on the issues. One of these rare works is the work of Abdulaziz Sachedina, Islamic Biomedical Ethics: Principles and Application. The work published by Oxford University Press in 2009 has made a great contribution to the Islamic bioethical field and has been a sample for its subsequent studies in terms of method and content. The rapid development of the biological field and the multiplication of questions waiting for answers from a philosophical point of view have made the existence of comprehensive and profound studies on these issues inevitable. One of the best examples of this work, Sachedina’s work, is many references in the works written about the Islamic bioethical field. The work is in English and has not yet been translated into Turkish. It has a deep and comprehensive discussion and concepts. In this work, Sachedina tried to give an Islamic perspective to bioethical discussions and tried to produce theoretical and practical solutions to bioethical issues with its interdisciplinary interpretations. The most important point that the author criticizes, as it is stated in the work, is that Muslim researchers who work in bioethics are referring to their literature and works that appear in the West on bioethics issues. This also indirectly removes them from a fictional perspective and solution to bioethical issues. From this point of view, the degree of emptiness in the area is once again highlighted by the fact that the studies with an Islamic perspective are not enough to be destroyed. The author took this work to contribute to the emptiness in the area and to prove that it is possible to approach bioethical issues from an Islamic perspective. In his work he argued that Islam is also a bioethical understanding that covers its own values. In this direction, the writer has aimed to be able to create Islamic ethical norms that can keep light on today’s matters without breaking from the traditional fiction tradition through this work. The book consists of seven sections. The "Introduction" section of the book is very important for the author to provide information on how he interprets the world of thought and Islamic ethics. The book’s sections are: “In Search of Principles of Healtcare Ethics in Islam”, “The Beginning of Life”, “Terminating Early Life”, “Death and Dying”, “Organ Donation and Cosmetic Enhancement” and “Islamic Bioethics-Recent Development”. Each section is discussed in its own framework in different medical, philosophical and vocational issues. The author, while addressing the issues, has put into theological and fictional, as well as ontological and epistemological discussions. These discussions add richness to the content of the book and also give a comprehensive view of the bioethical topics. The writer has also referred to the basic and fictional principles often referred to in bioethical subjects. In this point, it is also necessary to point out that in medical-national matters, fictional principles and fictional claims, such as mascara, harshet, istihsan, are not sufficient for the solution of the bioethical matters in question. Although these principles and claims are of great importance for the theoretical background, the connection of the issues must also be sought in the fictional works of ancient law. The discussion of Fukahan's fictional works with the establishment of the link of current medical issues is of great importance for the creation of a solid and consistent ground. From this point of view, Sachedina, in his work, re-debated the discussions in the classical curvature and fictional sources in the surrounding matters of today. In addition to the above, another feature of the work is that Sachedina, in his work, discusses about bioethics and fiction, also puts in mind the attitude of both the Sunni and the Shiite disciples on bioethics issues. The presentation of these different attitudes to the reader has enriched the contents of the work. Finally, it must be emphasized that the majority of the works written on medical subjects are one of the first points that the philosophical and theological discussions from the Islamic perspective do not satisfy us. From this point of view, the work fills a large gap in the ethics of Islamic medicine literature. Sachedina explained the issues he addressed in a conceptual way and tried to establish the theoretical foundation of the concepts of the issues through the discussions of the fukahan and the disciples. Although the work requires the development of discussions, it has the characteristic of being one of the rare works in the field in terms of the conceptual construction of Islamic biology and the discussion of arguments.
Today, contemporary medical issues are waiting for solutions on ethical and religious dimensions. Hence, it is crucial to create Islamic ethical norms that can appeal to the present day in bioethics without breaking from the classical fiqh tradition. While establishing Islamic ethical norms, discussing the issues from medical, philosophical, theological, legal, and ethical aspects will provide more realistic and permanent answers. In this field, which contains many theoretical and practical problems, there are very few works that provide a versatile and Islamic perspective on the issues. One of these rare works is Abdulaziz Sachedina's Islamic Biomedical Ethics: Principles and Application. The book, published by Oxford University Press in 2009, made a significant contribution to the field of Islamic bioethics and set an example for subsequent studies in terms of method and content. The rapid development of bioethics and the proliferation of questions that await answers in jurisprudence have made the existence of comprehensive and in-depth studies on these issues inevitable. This work of Sachedina is frequently cited in the works written in Islamic bioethics. The work contains a lot of deep and comprehensive discussions and concepts. In this work, Sachedina tried to bring an Islamic perspective to bioethical discussions and tried to produce theoretical and practical solutions to bioethical issues with interdisciplinary interpretations. The most crucial point that the author criticizes, as stated in the work, is that Muslim researchers working on bioethics refer to the literature and works that emerged in the West on bioethical issues. This indirectly distracts them from a legal perspective and solution to bioethical issues. From this point of view, the scarcity of studies with an Islamic perspective on bioethical issues once again reveals the extent of the gap in the field. The author has written this work to fill the gap in the field and to prove that bioethical issues can be approached from an Islamic perspective. In his work, he put forward the view that Islam also has an understanding that coincides with his own bioethical values. Through this work the author has aimed to create Islamic ethical norms that can shed light on contemporary issues without breaking from the classical fiqh tradition. The book consists of seven chapters. The "Introduction" part of the book is essential in presenting information about the author's world of thought and how he interprets Islamic ethics. The chapters of the book are as follows: “In Search of Principles of Healthcare Ethics in Islam”, “The Beginning of Life”, “Terminating Early Life”, “Death and Dying” “Organ Donation and Cosmetic Enhancement”, and “Islamic Bioethics-Recent Development”. Each chapter is handled within the framework of different medical, philosophical and theological issues. The author has included theological and legal as well as ontological and epistemological discussions while addressing his issues. The author also referred to the legal maxims of the Islamic law that are frequently cited in bioethics. At this point, it should also be noted that legal principles such as ḍarūra (necessity), maṣlaḥah (public good), and ıstiḥsān (juristic preference) are not sufficient in solving the bioethical issues in question. Although these principles and rules are of great importance for the theoretical ground, the connection of the problems should also be sought in the works of fiqh, which are classical fiqh books. It has great importance to establish a relationship between the discussions of the fuqahā in the books of fiqh and current medical issues to establish a solid and consistent ground. In this respect, Sachedina rediscussed the debates in classical kalām and fiqh sources around today's problems. In addition to the above, another feature of the work is that Sachedina also includes the attitudes of both Sunnī and Shi'ite sects on bioethical issues in the discussions on bioethics and fiqh. The presentation of these different attitudes to the reader greatly enriched the content of the work. One of the first striking points is that most of the works written on medical subjects do not satisfy the philosophical and theological discussions from the Islamic perspective. In this respect, this work fills a significant gap in the Islamic medical ethics literature. Sachedina explained the issues he dealt with conceptually and tried to establish the theoretical basis of the concepts related to the problems through the discussions of the fuqaha and the sects. Although the work needs the development of discussions, it is one of the rare works in the field in terms of discussing the conceptual construction and arguments about Islamic bioethics.
Alan : Sosyal, Beşeri ve İdari Bilimler; İlahiyat
Dergi Türü : Uluslararası
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