![\"\"](\"http:\/\/www.gurbuz.net\/Yeni\/161223.jpg\")
<\/p>\nStaatsr\u00e4son und Israel, warum Deutschland so nachsichtig gegen\u00fcber Israel ist<\/p>\n
<\/p>\n
Geht mir NICHT auf die Eier,
\nZwingt…
\nMich NICHT<\/p>\n
EGAL…
\nWer ODER was ihr seid<\/p>\n
*<\/p>\n
„ORGAN NAKL\u0130<\/p>\n
M\u00fcellif:
\n\u0130RFAN \u0130NCE
\nG\u00fcn\u00fcm\u00fczde bir\u00e7ok organ hastal\u0131\u011f\u0131nda alternatifsiz bir tedavi y\u00f6ntemi olarak uygulanan organ nakli, kaybedilen veya g\u00f6revini yapamayan bir organ\u0131n yerine canl\u0131 yahut \u00f6l\u00fc bir vericiden al\u0131nan sa\u011flam ve ayn\u0131 g\u00f6revi \u00fcstlenecek bir organ\u0131n nakledilmesi i\u015flemidir. Eski M\u0131s\u0131r ve Hint uygarl\u0131klar\u0131nda bilinen, daha sonra Yunan ve Romal\u0131lar taraf\u0131ndan \u00f6\u011frenilen oto-organ nakli (ki\u015fiye kendi v\u00fccudundan organ nakli) di\u015f ve deri gibi organlarla ba\u015flam\u0131\u015ft\u0131r. \u0130sl\u00e2m d\u00fcnyas\u0131nda da bilinen oto-organ nakli d\u0131\u015f\u0131nda hayvan kemiklerinin insan v\u00fccuduna naklinin ger\u00e7ekle\u015ftirildi\u011fi (Zekeriyy\u00e2 b. Muhammed el-Kazv\u00een\u00ee, s. 342) ve bu i\u015flemlerin h\u00fckm\u00fcn\u00fcn olduk\u00e7a erken bir d\u00f6nemden itibaren f\u0131k\u0131h literat\u00fcr\u00fcnde ele al\u0131nd\u0131\u011f\u0131 (\u015e\u00e2fi\u00ee, I, 46; \u015eirb\u00een\u00ee, I, 190-191; IV, 307; el-Fet\u00e2va\u2019l-Hindiyye, V, 254) g\u00f6r\u00fclmektedir. Bat\u0131\u2019da XVIII. y\u00fczy\u0131ldan itibaren geli\u015ftirilen oto-organ nakli yan\u0131nda XIX. y\u00fczy\u0131lda insandan insana doku ve organ nakline ba\u015flanm\u0131\u015f, \u00f6nceleri deri, damar, kas nakli \u015feklinde g\u00f6r\u00fclen bu tedavi y\u00f6nteminde yeni mesafeler katedilerek kalp, karaci\u011fer, b\u00f6brek, kemik ili\u011fi, kornea gibi hayat\u00ee organlar\u0131n nakli a\u015famas\u0131na gelinmi\u015f, XX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan itibaren bunda da ba\u015far\u0131l\u0131 sonu\u00e7lar al\u0131nmaya ba\u015flanm\u0131\u015ft\u0131r. Canl\u0131 ki\u015filerden organ al\u0131nmas\u0131, organ veren ki\u015finin ya\u015fam\u0131n\u0131 riske sokmayacak b\u00f6brek gibi \u00e7ift organlar\u0131n birini almakla m\u00fcmk\u00fcnd\u00fcr. \u00d6l\u00fcden organ naklinde ise bir\u00e7ok \u00fclkede y\u00fcr\u00fcrl\u00fckte olan uygulamaya g\u00f6re vericinin beyin \u00f6l\u00fcm\u00fcn\u00fcn ger\u00e7ekle\u015fmi\u015f ve gerekli yasal iznin al\u0131nm\u0131\u015f olmas\u0131 gerekir. Bununla birlikte vericinin \u00f6l\u00fcm \u00e2n\u0131n\u0131n tesbiti ve genel olarak organ nakliyle ilgili tart\u0131\u015fmalar gerek ilim \u00e7evrelerini gerek kamuoyunu me\u015fgul etmeye devam etmektedir.<\/p>\n
Zaman\u0131m\u0131zda organ nakli konusu f\u0131kh\u00ee a\u00e7\u0131dan ele al\u0131n\u0131rken genel h\u00fck\u00fcmler i\u00e7eren naslara ve temel f\u0131k\u0131h prensiplerine dayan\u0131lmakta, fayda-zarar \u00e7at\u0131\u015fmas\u0131 de\u011ferlendirilmeye \u00e7al\u0131\u015f\u0131lmakta, bu arada f\u0131k\u0131h literat\u00fcr\u00fcndeki baz\u0131 \u00e7\u00f6z\u00fcmlerden dolayl\u0131 bi\u00e7imde yararlan\u0131lmaktad\u0131r. Organ nakline olumsuz bakanlar bunu verici a\u00e7\u0131s\u0131ndan insan\u0131n kendi bedeni \u00fczerinde zararl\u0131 veya haks\u0131z bir tasarrufta bulunmas\u0131, al\u0131c\u0131 a\u00e7\u0131s\u0131ndan da ba\u015fkas\u0131n\u0131n hayat hakk\u0131na tecav\u00fcz, haram maddeyle tedavi ve yarat\u0131l\u0131\u015f\u0131 bozma (m\u00fcsle) olarak de\u011ferlendirmi\u015ftir. Bu yakla\u015f\u0131m\u0131 benimseyenler ileride insan\u0131n her organ\u0131ndan yararlanman\u0131n bir \u015fekilde me\u015fr\u00fb g\u00f6sterilebilece\u011fi, dolay\u0131s\u0131yla insan bedeninin defnedilmeden par\u00e7alara ayr\u0131larak her bir par\u00e7as\u0131ndan faydalanma yoluna gidilece\u011fi, b\u00f6ylece insan\u0131n sayg\u0131nl\u0131\u011f\u0131n\u0131n ihl\u00e2l edilece\u011fi endi\u015felerini dile getirmi\u015flerdir. \u00c2limlerin \u00e7o\u011funlu\u011fu ise organ naklini bir t\u00fcr me\u015fr\u00fb tedavi \u015feklinde de\u011ferlendirme e\u011filiminde olmakla birlikte daha \u00e7ok vericiyle ilgili ortaya \u00e7\u0131kan sak\u0131ncalar sebebiyle bu tedavi y\u00f6nteminin s\u0131n\u0131rlar\u0131 konusunda farkl\u0131 g\u00f6r\u00fc\u015fler ortaya koymu\u015flard\u0131r.<\/p>\n
Organ nakliyle ilgili \u00e7a\u011fda\u015f tart\u0131\u015fmalarda zaruret haliyle ilgili f\u0131kh\u00ee de\u011ferlendirmelere \u00f6nemli \u00f6l\u00e7\u00fcde yer verilir. \u0130sl\u00e2m f\u0131kh\u0131nda zaruret halinin -ba\u015fkas\u0131n\u0131n hayat hakk\u0131n\u0131 ihl\u00e2l etmemek kayd\u0131yla- genellikle haramlar\u0131 mubaha d\u00f6n\u00fc\u015ft\u00fcrmesi temel bir ilke olmakla birlikte, \u201c\u00d6l\u00fcn\u00fcn kemi\u011fini k\u0131rmak diri iken kemi\u011fini k\u0131rmak gibidir\u201d hadisi gibi (el-Muva\u1e6d\u1e6da\u02be, \u201cCen\u00e2\u02beiz\u201d, 45; Eb\u00fb D\u00e2v\u00fbd, \u201cCen\u00e2\u02beiz\u201d, 60) insan bedeninin hukuken sayg\u0131n kabul edilmesi h\u00fckm\u00fcn\u00fcn \u00f6l\u00fcmden sonras\u0131 i\u00e7in de ge\u00e7erli oldu\u011funu bildiren naslar\u0131n lafz\u0131n\u0131 esas alan fakihler, zaruret halinde hayatta kalmak i\u00e7in de olsa \u00f6l\u00fc insan etinin yenemeyece\u011fini ifade etmi\u015flerdir. Di\u011fer bir grup fakih ise hayatta kalma m\u00fccadelesi veren bir insan\u0131n zaruret halinin giderilmesinin \u00f6l\u00fc insan bedenine g\u00f6sterilmesi gereken sayg\u0131 emrinden daha \u00f6ncelikli oldu\u011funu, dolay\u0131s\u0131yla bunun c\u00e2iz say\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcrler. Haram veya necis bir maddeyle tedavi olma, klasik f\u0131k\u0131h \u00e2limleri taraf\u0131ndan do\u011frudan \u00e2yetlerde ge\u00e7en (el-Bakara 2\/173; el-M\u00e2ide 5\/3; el-En\u2018\u00e2m 6\/119) zaruret durumuyla ilgili olarak de\u011ferlendirilmemi\u015f, haram veya necis oldu\u011fu kabul edilen maddenin yenerek t\u00fcketilmesiyle s\u00fcrekli bi\u00e7imde bedene ba\u011fl\u0131 bulunmas\u0131 aras\u0131nda fark g\u00f6zetilmi\u015ftir. Mesel\u00e2 domuz etinin zaruret halinde yenmesine \u00e2yetin a\u00e7\u0131k ifadesi sebebiyle izin verilmesine ra\u011fmen, kapsam\u0131 ve ba\u015far\u0131 oran\u0131 hakk\u0131nda kesin bilgiler bulunmasa da d\u00f6nemin t\u0131bb\u00ee uygulamalar\u0131 aras\u0131nda yer buldu\u011fu anla\u015f\u0131lan domuz kemi\u011fi ve di\u011fer canl\u0131lar\u0131n kemiklerinin insan v\u00fccuduna nakledilmesinin h\u00fckm\u00fc fakihler aras\u0131nda tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Hanef\u00ee mezhebi dokunulmazl\u0131\u011f\u0131 sebebiyle insan kemi\u011fi, necisli\u011fi sebebiyle de domuz kemi\u011fi d\u0131\u015f\u0131nda di\u011fer canl\u0131lar\u0131n kemiklerinin tedavi amac\u0131yla kullan\u0131lmas\u0131n\u0131 kabul etmi\u015f, \u015e\u00e2fi\u00eeler ise zaruret durumunda genel olarak necis hayvan kemiklerinin de insan v\u00fccuduna nakledilmesini c\u00e2iz g\u00f6rm\u00fc\u015flerdir. Baz\u0131 klasik f\u0131k\u0131h kaynaklar\u0131ndaki tedaviyle ilgili g\u00f6r\u00fc\u015flerin \u00e2yette yer alan a\u00e7l\u0131k zaruretiyle ilgili de\u011ferlendirmelerden farkl\u0131l\u0131k g\u00f6stermesinin sebebi, \u00f6l\u00fcmc\u00fcl a\u00e7l\u0131k halinde bulunan ki\u015finin haram olan bir maddeyi yemesinin kesin bi\u00e7imde o ki\u015finin hayat\u0131n\u0131 kurtarmas\u0131, haram maddeyle tedavinin sa\u011flayaca\u011f\u0131 faydan\u0131n ise kesin olmamas\u0131d\u0131r. O g\u00fcnk\u00fc \u015fartlar i\u00e7inde yap\u0131lacak organ nakillerinde ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n kuvvetle muhtemel olmas\u0131 ve genellikle bu tedavi t\u00fcrlerinin hayat\u00ee zorunluluk ta\u015f\u0131mamas\u0131 sebebiyle, necis oldu\u011fu kabul edilen veya dokunulmazl\u0131k sebebiyle kullan\u0131lmas\u0131 yasak olan maddelerin insan v\u00fccuduna nakledilmesinin ortaya \u00e7\u0131karaca\u011f\u0131 sak\u0131ncalar fakihlerin konuyla ilgili g\u00f6r\u00fc\u015flerini belirlemede k\u0131smen etkili olmu\u015ftur. G\u00fcn\u00fcm\u00fczde organ naklini c\u00e2iz g\u00f6ren fakihlerce \u00e2yetlerde s\u00f6z konusu olan zaruret hali, dokunulmazl\u0131k veya necislik sebebiyle haram say\u0131lan tasarruflar\u0131 c\u00e2iz k\u0131lan bir durum olarak genelle\u015ftirilmi\u015f, t\u0131bb\u00ee geli\u015fmelerin m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131 y\u00fcksek ba\u015far\u0131 sayesinde haramla tedavinin de bu h\u00fckm\u00fcn kapsam\u0131nda m\u00fctalaa edilebilece\u011fi belirtilmi\u015ftir. \u00d6te yandan vericinin hayatta olmas\u0131 durumunda onun onay\u0131 insan bedeninin sahip oldu\u011fu dokunulmazl\u0131k sak\u0131ncas\u0131n\u0131 ortadan kald\u0131ran bir unsur \u015feklinde g\u00f6r\u00fclmektedir.<\/p>\n
Ki\u015finin bedeni \u00fczerindeki tasarruf yetkisinin mahiyeti hususundaki de\u011ferlendirmeye ba\u011fl\u0131 olarak bu onay\u0131n ba\u011f\u0131\u015f veya ib\u00e2ha niteli\u011finde oldu\u011funa dair iki farkl\u0131 g\u00f6r\u00fc\u015f bulunmaktad\u0131r. Bir yakla\u015f\u0131ma g\u00f6re ki\u015finin organlar\u0131 \u00fczerindeki tasarruf yetkisi s\u0131n\u0131rl\u0131 bir intif\u00e2 hakk\u0131 olup bu hak ancak ba\u011f\u0131\u015f yoluyla ve zaruret halindeki bir insan\u0131n ihtiyac\u0131n\u0131 kar\u015f\u0131lamak amac\u0131yla devredilebilir. Bunu daha geni\u015f bir intif\u00e2 hakk\u0131 olarak g\u00f6r\u00fcp ayn\u0131 zamanda bedel kar\u015f\u0131l\u0131\u011f\u0131 devredilebilece\u011fini belirten yakla\u015f\u0131m b\u00fcy\u00fck \u00e7o\u011funluk taraf\u0131ndan tasvip edilmemekte, fakat baz\u0131lar\u0131 zaruret durumu sebebiyle al\u0131c\u0131n\u0131n bedel \u00f6demesini c\u00e2iz g\u00f6rmektedir. Fakihlerin \u00e7o\u011funlu\u011fu, canl\u0131 vericiden yap\u0131lan organ naklinde kriter olarak kabul edilen zaruretin hayat\u00ee tehlike ile s\u0131n\u0131rland\u0131r\u0131lmas\u0131n\u0131 gerekli g\u00f6r\u00fcrken hayat\u00ee tehlikenin bulunmad\u0131\u011f\u0131, ancak hastay\u0131 ciddi bi\u00e7imde rahats\u0131z eden durumlarda da organ naklini c\u00e2iz g\u00f6ren baz\u0131 fakihler vard\u0131r. Canl\u0131dan organ nakli konusunda zaruret halini olduk\u00e7a s\u0131n\u0131rl\u0131 bir me\u015frula\u015ft\u0131r\u0131c\u0131 sebep g\u00f6ren yakla\u015f\u0131m vericiye az zarar veren, kan ve deri gibi bedende yenilenen doku ve organlar\u0131n naklini c\u00e2iz g\u00f6r\u00fcrken fakihlerin b\u00fcy\u00fck bir k\u0131sm\u0131, al\u0131c\u0131n\u0131n i\u00e7inde bulundu\u011fu zaruret durumunu canl\u0131 verici a\u00e7\u0131s\u0131ndan belirli seviyede bir zarar\u0131 kabullenmeyi me\u015fr\u00fb k\u0131lan bir gerek\u00e7e olarak g\u00f6rm\u00fc\u015f, bu bak\u0131mdan b\u00f6brek gibi insan bedeninde yede\u011fi bulunan, vericinin ya\u015fam\u0131n\u0131 kabul edilebilir s\u0131n\u0131rlar \u00f6tesinde bir riske sokmayacak organlar\u0131n verilmesini c\u00e2iz kabul etmi\u015ftir.<\/p>\n
\u00d6l\u00fcden organ naklinde iki ayr\u0131 yakla\u015f\u0131m bulunmaktad\u0131r. Bir yakla\u015f\u0131ma g\u00f6re ki\u015finin hayat\u0131nda ba\u011f\u0131\u015flayabilece\u011fi bir \u015feyi vasiyet yoluyla da ba\u015fkas\u0131na devretmesi c\u00e2iz g\u00f6r\u00fclmelidir. Di\u011fer bir yakla\u015f\u0131ma g\u00f6re ise ki\u015finin organlar\u0131 \u00fczerindeki intif\u00e2 hakk\u0131 \u00f6l\u00fcmle sona ermekte, organ al\u0131m\u0131 i\u00e7in \u00f6l\u00fcn\u00fcn bedenine yap\u0131lan m\u00fcdahale kul hakk\u0131n\u0131 de\u011fil Allah hakk\u0131n\u0131 ihl\u00e2l etmektedir. Dolay\u0131s\u0131yla bu konuda vasiyet ge\u00e7erli de\u011fildir. Ancak bu gruptaki fakihlerin bir k\u0131sm\u0131, canl\u0131 bir insan\u0131n i\u00e7inde bulundu\u011fu zaruret halinin bu yasa\u011f\u0131 ortadan kald\u0131raca\u011f\u0131 kanaatindedir. Organ naklinin vericinin \u00f6l\u00fcm\u00fcnden sonra yap\u0131laca\u011f\u0131 durumlarda fakihlerin \u00e7o\u011funlu\u011funa g\u00f6re prensip olarak canl\u0131n\u0131n organ naklinden elde edece\u011fi yarar kar\u015f\u0131s\u0131nda \u00f6l\u00fcn\u00fcn cesedine m\u00fcdahalenin sak\u0131ncalar\u0131 daha alt d\u00fczeyde de\u011ferlendirilmekte ve s\u0131n\u0131rlar daha geni\u015f tutulmaktaysa da vericinin \u00f6l\u00fcm an\u0131n\u0131n tesbiti bu konuyla ilgili en \u00f6nemli sorunlardan birini te\u015fkil eder.<\/p>\n
Klasik f\u0131k\u0131h \u00e2limleri, ki\u015finin \u00f6l\u00fcm\u00fcne ba\u011fl\u0131 hukuk\u00ee sonu\u00e7larla ilgili olarak \u00f6l\u00fcm an\u0131n\u0131n tesbiti konusunda i\u00e7inde ya\u015fad\u0131klar\u0131 d\u00f6nemin t\u0131bb\u00ee verilerine dayanm\u0131\u015flard\u0131r. Buna g\u00f6re kalp at\u0131\u015f\u0131n\u0131n ve solunumun durmas\u0131, buna ba\u011fl\u0131 olarak ortaya \u00e7\u0131kan mafsallar\u0131n gev\u015femesi, g\u00f6zlerin donukla\u015fmas\u0131, \u015fakaklar\u0131n \u00e7\u00f6kmesi ve y\u00fcz derisinin sarkmas\u0131 \u00f6l\u00fcm\u00fcn belirtileridir. T\u0131bb\u0131n ilerlemesiyle klasik \u00f6l\u00e7\u00fctler ciddi bir de\u011fi\u015fime u\u011fram\u0131\u015f ve konu \u00fczerinde yap\u0131lan tart\u0131\u015fmalar sonucunda kalp dahil di\u011fer organlar \u00e7al\u0131\u015fmaya devam etse de beyin \u00f6l\u00fcm\u00fcn\u00fcn kesin \u00f6l\u00fcm\u00fc belirleyen bir \u00f6l\u00e7\u00fct oldu\u011fu t\u0131p \u00e7evrelerinde b\u00fcy\u00fck oranda kabul edilmi\u015ftir. Biyolojik a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda insan bedenindeki temel hayat\u00ee fonksiyonlar\u0131n beyin taraf\u0131ndan y\u00f6netildi\u011fi g\u00f6r\u00fcl\u00fcr. Beynin b\u00fct\u00fcn fonksiyonlar\u0131n\u0131n kaybedilmesiyle beyin \u00f6l\u00fcm\u00fc ger\u00e7ekle\u015ftikten sonra v\u00fccudun alt sistemleri bir s\u00fcre daha beyinden ba\u011f\u0131ms\u0131z bi\u00e7imde ve ya\u015fam destek \u00fcnitesinin yard\u0131m\u0131yla baz\u0131 i\u015flevlerini devam ettirir. Beyin \u00f6l\u00fcm\u00fc kriterine g\u00f6re hasta beyin \u00f6l\u00fcm\u00fcn\u00fcn ger\u00e7ekle\u015fti\u011fi anda \u00f6lm\u00fc\u015f oldu\u011fundan hastan\u0131n daha \u00f6nce organ ba\u011f\u0131\u015f\u0131nda bulunmu\u015f olmas\u0131 veya akrabalar\u0131n\u0131n organ al\u0131m\u0131 i\u00e7in onay vermeleri durumunda organlar\u0131n bozulmas\u0131n\u0131 \u00f6nlemek amac\u0131yla \u00f6l\u00fc bir s\u00fcre daha ya\u015fam destek \u00fcnitesine ba\u011flanarak kan dola\u015f\u0131m\u0131n\u0131n devam\u0131 sa\u011flan\u0131r. Ard\u0131ndan kalp sona b\u0131rak\u0131lmak suretiyle uygun g\u00f6r\u00fclen organlar al\u0131n\u0131r. Bu uygulama hem Bat\u0131\u2019da hem \u0130sl\u00e2m \u00fclkelerinde \u00f6l\u00fcm an\u0131n\u0131n tesbiti \u00fczerine olduk\u00e7a ciddi bir tart\u0131\u015fma ba\u015flatm\u0131\u015ft\u0131r. \u0130sl\u00e2m d\u00fcnyas\u0131nda beyin \u00f6l\u00fcm\u00fc kriterinin lehinde ve aleyhinde g\u00f6r\u00fc\u015f belirten fakihler bulunmaktad\u0131r (bk. \u00d6L\u00dcM). Organ nakline olumsuz bakan fakihlere g\u00f6re beyin \u00f6l\u00fcm\u00fc kriterinin ortaya at\u0131lmas\u0131 ve kabul edilmesinin ard\u0131nda organ naklini kolayla\u015ft\u0131rma ve \u00f6zellikle kalp naklini m\u00fcmk\u00fcn k\u0131lma maksad\u0131 yatmakta, dolay\u0131s\u0131yla bu uygulamaya kar\u015f\u0131 duyulan g\u00fcvensizlik organ naklinin kabul\u00fcn\u00fc ahl\u00e2ken imk\u00e2ns\u0131z k\u0131lmaktad\u0131r. Bu durumda prensip olarak canl\u0131 ve \u00f6l\u00fcden organ naklini c\u00e2iz g\u00f6ren baz\u0131 fakihlerin de kat\u0131ld\u0131\u011f\u0131 muhalif g\u00f6r\u00fc\u015fe g\u00f6re kalp gibi \u00f6nemli hayat\u00ee organlar\u0131n nakli mevcut imk\u00e2nlar \u00f6l\u00e7\u00fcs\u00fcnde tamamen imk\u00e2ns\u0131z hale gelmektedir. Beyin \u00f6l\u00fcm\u00fcn\u00fc bir \u00f6l\u00e7\u00fct kabul eden ve organ nakline olumlu bakan fakihlere g\u00f6re ise organ ba\u011f\u0131\u015f\u0131nda bulunmak, \u0130sl\u00e2m ahl\u00e2k\u0131 a\u00e7\u0131s\u0131ndan bir fazilet olarak kabul edilen fedak\u00e2rl\u0131k (\u00ees\u00e2r) prensibine uyan ve te\u015fvik edilmesi gereken bir davran\u0131\u015ft\u0131r. Benzer ahl\u00e2k\u00ee temellendirmeler Bat\u0131\u2019da gerek dindar gerek sek\u00fcler \u00e7evrelerde dile getirilmekte, ancak bu g\u00f6r\u00fc\u015f \u00f6tanazi tart\u0131\u015fmalar\u0131yla birlikte ele al\u0131nd\u0131\u011f\u0131nda tutars\u0131zl\u0131k ele\u015ftirisiyle kar\u015f\u0131 kar\u015f\u0131ya kalmaktad\u0131r. \u0130sl\u00e2m dini insan\u0131n hangi sebeple olursa olsun kendi hayat\u0131n\u0131 sonland\u0131rmas\u0131n\u0131 veya bir ba\u015fkas\u0131ndan bunu talep etmesini en b\u00fcy\u00fck g\u00fcnahlardan biri olarak kabul eder. Her ne kadar iki durum aras\u0131nda farkl\u0131l\u0131k bulunsa da organ nakline olumlu bakan fakihler bu g\u00f6r\u00fc\u015flerini, \u0130sl\u00e2m bilginlerinin ka\u00e7\u0131n\u0131lmaz bir \u00f6l\u00fcm tehdidiyle kar\u015f\u0131 kar\u015f\u0131ya kalan bir ki\u015finin yine ayn\u0131 durumda bulunan bir ba\u015fkas\u0131n\u0131n hayat\u0131n\u0131 kurtarma amac\u0131yla kendi hayat\u0131n\u0131 tehlikeye atmas\u0131n\u0131 fedak\u00e2rl\u0131\u011f\u0131n en \u00fcst\u00fcn \u00f6rneklerinden biri kabul etmesiyle de desteklemeye \u00e7al\u0131\u015f\u0131rlar.<\/p>\n
Organ nakli \u0130sl\u00e2m\u00ee a\u00e7\u0131dan de\u011ferlendirilirken konunun f\u0131kh\u00ee y\u00f6n\u00fc yan\u0131nda itikad\u00ee y\u00f6n\u00fc de \u00f6nem arzetmekte, bu i\u015flemin din\u00ee sorumluluk esaslar\u0131 yan\u0131nda cisman\u00ee ha\u015fir ve organlar\u0131n k\u0131yamet g\u00fcn\u00fc \u015fahitlik edece\u011fi inanc\u0131yla ba\u011fda\u015f\u0131p ba\u011fda\u015fmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. Ehl-i s\u00fcnnet \u00e2limlerinin ve kel\u00e2mc\u0131lar\u0131n\u0131n \u00e7o\u011funlu\u011fu Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019deki baz\u0131 ifadeleri delil g\u00f6stererek (T\u00e2h\u00e2 20\/55; el-Hac 22\/5, 7; en-N\u00fbr 24\/24; Y\u00e2s\u00een 36\/78-79; el-K\u0131y\u00e2me 75\/3-4) \u00e2hirette ha\u015frin cisman\u00ee olaca\u011f\u0131n\u0131 yani insan\u0131n ruh ve bedeniyle birlikte diriltilece\u011fini ve b\u00f6ylece hesaba \u00e7ekilip ceza veya m\u00fck\u00e2fat g\u00f6rece\u011fini savunur. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda organ nakli teredd\u00fctle kar\u015f\u0131lanabilmektedir. Fakat nakledilen organ\u0131n ha\u015fir s\u0131ras\u0131nda as\u0131l sahibine d\u00f6nece\u011fi dikkate al\u0131nd\u0131\u011f\u0131nda organ naklinin cisman\u00ee ha\u015fir inanc\u0131n\u0131 zedeleyen bir y\u00f6n\u00fcn\u00fcn bulunmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Nitekim \u00e2hirette insan\u0131n b\u00fct\u00fcn organlar\u0131n\u0131n en ince ayr\u0131nt\u0131s\u0131na kadar toplanaca\u011f\u0131n\u0131 ifade eden \u00e2yetlerden (el-K\u0131y\u00e2me 75\/3-4) vb. delillerden yola \u00e7\u0131kan kel\u00e2mc\u0131lar organlar\u0131n toprakta \u00e7\u00fcr\u00fcmesi, yan\u0131p k\u00fcl olmas\u0131, hayvanlar taraf\u0131ndan par\u00e7alan\u0131p yenmesi gibi durumlarda herkesin asl\u00ee par\u00e7alar\u0131n\u0131n kendisiyle ha\u015fredilece\u011fini belirtmi\u015ftir. Nakledilen organ\u0131n yeni sahibinde sevap veya g\u00fcnah i\u015flemesi ise tamamen bu fiili i\u015fleyenle ilgili bir meseledir. \u00c7\u00fcnk\u00fc sorumlulukta aslolan iradedir, dolay\u0131s\u0131yla fiilin sorumlusu o organlar\u0131 y\u00f6nlendiren iradenin sahibi, onlar\u0131 kullanan ki\u015fidir. K\u0131yamet g\u00fcn\u00fcnde organlar\u0131n \u015fahitli\u011fi meselesine gelince, bu husustaki naslar organlar\u0131n lis\u00e2n-\u0131 h\u00e2l ile konu\u015faca\u011f\u0131 \u015feklinde anla\u015f\u0131labilece\u011fi gibi Allah\u2019\u0131n huzurunda insan\u0131n mazeret ileri s\u00fcrme ve yalan beyanda bulunma imk\u00e2n\u0131n\u0131n bulunmayaca\u011f\u0131, her \u015feyin apa\u00e7\u0131k ortada olaca\u011f\u0131 m\u00e2nas\u0131nda da yorumlanabilir. Bu konudaki \u00e2yetler (en-N\u00fbr 24\/24; Fuss\u0131let 41\/19, 21, 22) ger\u00e7ek anlam\u0131nda al\u0131nsa bile yine organ nakline engel bir delil te\u015fkil etmez. Zira her \u015fey Allah\u2019\u0131n bilgisi dahilindedir.<\/p>\n
Konuya din\u00ee sorumluluk a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda da organ naklini engelleyen bir gerek\u00e7e bulunmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Zira duygu, d\u00fc\u015f\u00fcnce, ak\u0131l, inan\u00e7 gibi m\u00e2nev\u00ee, ruh\u00ee \u00f6zellikler organlar\u0131n biyolojik yap\u0131s\u0131na ba\u011fl\u0131 olmad\u0131\u011f\u0131ndan organ nakliyle ki\u015filik transferi olmamaktad\u0131r. Di\u011fer taraftan \u0130sl\u00e2m dininin cinsi, milliyeti, rengi, dini, konumu ne olursa olsun her insana insan olarak bakt\u0131\u011f\u0131 ve e\u015fit bir ya\u015fama hakk\u0131 tan\u0131d\u0131\u011f\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda organ veren kimsenin veya organ verilen \u015fahs\u0131n f\u00e2s\u0131k yahut gayri m\u00fcslim olmas\u0131 gibi \u015fahs\u00ee durumlar\u0131ndan \u00f6t\u00fcr\u00fc di\u011fer taraf\u0131n dinen sorumlu olabilece\u011finin ileri s\u00fcr\u00fclmesi de isabetli olmaz. \u0130sl\u00e2m tedaviye \u00f6nem vermi\u015f, her insana tedavi olmada e\u015fit haklar tan\u0131m\u0131\u015f, bir insana hayat vermeyi b\u00fct\u00fcn insanl\u0131\u011fa hayat verme mesabesinde g\u00f6rm\u00fc\u015ft\u00fcr (el-M\u00e2ide 5\/32). Buna g\u00f6re organ nakli a\u00e7\u0131s\u0131ndan m\u00fcsl\u00fcmanla gayri m\u00fcslim, dindar ile f\u00e2s\u0131k ay\u0131r\u0131m\u0131 yap\u0131lmas\u0131 do\u011fru de\u011fildir. Ayr\u0131ca do\u011fruya hid\u00e2yet eden de eceli takdir eden de Allah\u2019t\u0131r. Sorumlulukta herkesin kendi h\u00fcr iradesi esast\u0131r. Bu sebeple m\u00fcsl\u00fcman veya dindar olmayana organ vermenin onun g\u00fcnah i\u015flemesine yard\u0131mc\u0131 olmak veya \u00f6mr\u00fcn\u00fc uzatmak \u015feklinde de\u011ferlendirilmesi \u0130sl\u00e2m\u2019\u0131n bu konudaki esaslar\u0131 ile ba\u011fda\u015fmaz.<\/p>\n
\u00c7a\u011fda\u015f \u0130sl\u00e2m \u00e2limlerinin bir\u00e7o\u011funun yan\u0131nda fetva kurulu\u015flar\u0131 da \u00f6l\u00fcden organ nakline cevaz vermi\u015ftir. Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Din \u0130\u015fleri Y\u00fcksek Kurulu\u2019nun 3 Mart 1980 tarih ve 396\/13 say\u0131l\u0131 karar\u0131, K\u00fcveyt Vak\u0131flar ve Din \u0130\u015fleri Bakanl\u0131\u011f\u0131 Fetva Kurulu\u2019nun 24 Aral\u0131k 1979 tarih ve 132\/79 say\u0131l\u0131, 14 Eyl\u00fcl 1981 tarih ve 87\/81 say\u0131l\u0131 kararlar\u0131, D\u00fcnya \u0130sl\u00e2m Birli\u011fi F\u0131k\u0131h Akademisi\u2019nin 19-28 Ocak 1985 tarihinde Mekke\u2019de d\u00fczenlenen sekizinci d\u00f6nem toplant\u0131s\u0131nda al\u0131nan kararla \u0130sl\u00e2m Konferans\u0131 Te\u015fkil\u00e2t\u0131 \u0130sl\u00e2m F\u0131k\u0131h Akademisi\u2019nin 11 \u015eubat 1988 tarih ve 4\/1 say\u0131l\u0131 karar\u0131 bu y\u00f6ndeki fetvalara \u00f6rnek olarak zikredilebilir. Bu kurullar ve f\u0131k\u0131h \u00e2limleri \u00f6l\u00fcden diriye organ naklinin c\u00e2iz olabilmesi i\u00e7in \u015fu \u015fartlar\u0131n bulunmas\u0131 gerekti\u011fini belirtirler: 1. Organ naklinde zaruretin bulunmas\u0131; 2. Konunun uzmanlar\u0131nda hastan\u0131n bu tedaviyle iyile\u015fece\u011fine dair g\u00fc\u00e7l\u00fc bir kanaatin olu\u015fmu\u015f bulunmas\u0131; 3. \u00d6l\u00fcm\u00fcnden \u00f6nce kendisinin veya \u00f6l\u00fcm\u00fcnden sonra miras\u00e7\u0131lar\u0131n\u0131n onay\u0131n\u0131n al\u0131nm\u0131\u015f olmas\u0131; 4. T\u0131bb\u00ee ve hukuk\u00ee \u00f6l\u00fcm\u00fcn kesinle\u015fmi\u015f olmas\u0131; 5. Organ\u0131n bir \u00fccret ve menfaat kar\u015f\u0131l\u0131\u011f\u0131nda verilmemi\u015f olmas\u0131; 6. Al\u0131c\u0131n\u0131n da buna raz\u0131 olmas\u0131.<\/p>\n
Diriden diriye organ naklinin h\u00fckm\u00fcne gelince baz\u0131 \u00e7a\u011fda\u015f \u0130sl\u00e2m \u00e2limleri ve fetva kurullar\u0131 belli \u015fartlarla buna da cevaz vermi\u015flerdir. K\u00fcveyt Vak\u0131flar ve Din \u0130\u015fleri Bakanl\u0131\u011f\u0131 Fetva Kurulu\u2019nun yukar\u0131da ge\u00e7en karar\u0131, \u0130sl\u00e2m Konferans\u0131 Te\u015fkil\u00e2t\u0131 \u0130sl\u00e2m F\u0131k\u0131h Akademisi\u2019nin yukar\u0131da ge\u00e7en karar\u0131 ile 20 Mart 1990 tarih ve 6\/5-8 say\u0131l\u0131 karar\u0131, D\u00fcnya \u0130sl\u00e2m Birli\u011fi F\u0131k\u0131h Akademisi\u2019nin yukar\u0131da ge\u00e7en karar\u0131 bu fetvalar aras\u0131nda yer al\u0131r. Bunun cevaz\u0131 i\u00e7in ileri s\u00fcr\u00fclen \u015fartlar ise \u015funlard\u0131r: 1. Zaruretin bulunmas\u0131; 2. Vericinin izin ve r\u0131zas\u0131n\u0131n bulunmas\u0131; 3. Organ\u0131n al\u0131nmas\u0131n\u0131n vericinin hayat\u0131n\u0131 riske sokmayacak ve sa\u011fl\u0131\u011f\u0131n\u0131 bozmayacak olmas\u0131 ve bu durumun t\u0131bb\u00ee raporla belgelendirilmesi; 4. Konunun uzmanlar\u0131nda operasyon ve tedavinin ba\u015far\u0131l\u0131 olaca\u011f\u0131na dair g\u00fc\u00e7l\u00fc bir kanaat olu\u015fmu\u015f bulunmas\u0131; 5. Yeterli t\u0131bb\u00ee ve teknik \u015fartlar\u0131n bulunmas\u0131; 6. Organ vermenin \u00fccret veya belli bir menfaat kar\u015f\u0131l\u0131\u011f\u0131 olmamas\u0131.<\/p>\n
\u00d6te yandan ki\u015fiye kendi v\u00fccudundan organ veya doku nakli meselesi \u00f6nemli teredd\u00fctlere yol a\u00e7mam\u0131\u015f, \u0130sl\u00e2m Konferans\u0131 Te\u015fkil\u00e2t\u0131 \u0130sl\u00e2m F\u0131k\u0131h Akademisi\u2019nin 11 \u015eubat 1988 tarih ve 4\/1 say\u0131l\u0131 karar\u0131nda sa\u011flad\u0131\u011f\u0131 yarar getirece\u011fi zarardan fazla olmak, biyolojik veya psikolojik a\u00e7\u0131dan ki\u015fiyi s\u0131k\u0131nt\u0131ya sokan bir kusur veya rahats\u0131zl\u0131\u011f\u0131n giderilmesi amac\u0131na y\u00f6nelik bulunmak \u015fart\u0131yla bu t\u00fcr t\u0131bb\u00ee operasyonlar\u0131n c\u00e2iz oldu\u011fu belirtilmi\u015ftir. Buna kar\u015f\u0131l\u0131k ayn\u0131 kararda, ki\u015finin hayat\u0131na son veren veya v\u00fccudun temel fonksiyonlar\u0131ndan birini tamamen sona erdiren organ yahut organlar\u0131n al\u0131nmas\u0131 yoluyla diriden diriye organ naklinin c\u00e2iz olmad\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r.<\/p>\n
T\u0131bb\u00ee geli\u015fmelerle birlikte ortaya \u00e7\u0131kan sorunlardan biri de ceninden organ ve doku nakli konusudur. Geli\u015fimini tamamlamadan \u00f6nce d\u00fc\u015fmesi veya do\u011fduktan sonra k\u0131sa s\u00fcre i\u00e7erisinde hayat\u0131n\u0131 yitirmesi durumunda ceninin organlar\u0131ndan yararlan\u0131lmas\u0131 meselesi ceninin hayat\u0131 ve hukuk\u00ee stat\u00fcs\u00fc hakk\u0131ndaki g\u00f6r\u00fc\u015flerle yak\u0131ndan ilgilidir. Ceninin ana karn\u0131ndaki geli\u015fme safhalar\u0131yla ilgili modern bilimin sundu\u011fu bilgiler hayat\u0131n ba\u015flang\u0131c\u0131yla ilgili geleneksel ahl\u00e2k\u00ee, felsef\u00ee ve k\u00fclt\u00fcrel anlay\u0131\u015flar\u0131 etkilemi\u015f, \u00f6zellikle hamileli\u011fin on-onbirinci haftas\u0131nda ceninde beyin olu\u015fumunun b\u00fcy\u00fck oranda tamamlan\u0131p beynin organizma \u00fczerindeki merkez\u00ee faaliyetinin ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6steren yeni bulgular cenine ruh \u00fcflenmesiyle ilgili hadislerin yeniden de\u011ferlendirilmesine yol a\u00e7m\u0131\u015ft\u0131r (bk. CEN\u0130N). \u0130sl\u00e2m Konferans\u0131 Te\u015fkil\u00e2t\u0131 F\u0131k\u0131h Akademisi 20-23 Ocak 1990 tarihinde Cidde\u2019de d\u00fczenlenen alt\u0131nc\u0131 d\u00f6nem toplant\u0131s\u0131nda bu meseleyi ele alm\u0131\u015f ve 56\/5\/6 ve 58\/7\/6 say\u0131l\u0131 kararlar\u0131nda organ nakli amac\u0131yla ceninin annenin karn\u0131ndan al\u0131nmas\u0131 veya d\u00fc\u015f\u00fck yap\u0131lmas\u0131n\u0131n hamileli\u011fin hi\u00e7bir safhas\u0131nda me\u015fr\u00fb olmad\u0131\u011f\u0131n\u0131, ancak ceninin \u00f6l\u00fcm\u00fcnden emin olundu\u011funda annenin hayat\u0131n\u0131 kurtarma maksad\u0131yla yap\u0131lan k\u00fcrtaj durumunda ceninin organlar\u0131ndan yararlan\u0131labilece\u011fini belirtmi\u015ftir.<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nel-Muva\u1e6d\u1e6da\u02be, \u201cCen\u00e2\u02beiz\u201d, 45.<\/p>\n
Eb\u00fb D\u00e2v\u00fbd, \u201cCen\u00e2\u02beiz\u201d, 60.<\/p>\n
\u015e\u00e2fi\u00ee, el-\u00dcm, I, 46.<\/p>\n
Muvaffakuddin \u0130bn Kud\u00e2me, el-Mu\u0121n\u00ee (n\u015fr. Abdullah b. Abd\u00fclmuhsin et-T\u00fcrk\u00ee \u2013 Abd\u00fclfett\u00e2h M. el-Hulv), Kahire 1990, III, 484; XIII, 338.<\/p>\n
Zekeriyy\u00e2 b. Muhammed el-Kazv\u00een\u00ee, \u02bfAc\u00e2\u02beib\u00fc\u2019l-ma\u1e2bl\u00fb\u1e33\u0101t, Beyrut, ts. (D\u00e2r\u00fc\u2019\u015f-\u015farki\u2019l-Arab\u00ee), s. 342.<\/p>\n
Hatt\u00e2b, Mev\u00e2hib\u00fc\u2019l-cel\u00eel, Beyrut 1398, I, 121.<\/p>\n
\u015eirb\u00een\u00ee, Mu\u0121ni\u2019l-mu\u1e25t\u00e2c, I, 190-191; IV, 307.<\/p>\n
el-Fet\u00e2va\u2019l-Hindiyye, Beyrut 1980, V, 254.<\/p>\n
Muhammed b. Ahmed ed-Des\u00fbk\u012b, \u1e24\u00e2\u015fiye \u02bfale\u2019\u015f-\u015eer\u1e25i\u2019l-keb\u00eer, Kahire 1328 \u2192 Beyrut, ts. (D\u00e2r\u00fc\u2019l-fikr), II, 116.<\/p>\n
M. Burh\u00e2neddin es-Senbehl\u00ee, \u1e32a\u017c\u00e2y\u00e2 f\u0131\u1e33hiyye mu\u02bf\u00e2\u1e63\u0131ra, D\u0131ma\u015fk 1988, s. 61-72.<\/p>\n
Hayreddin Karaman, \u0130sl\u00e2m\u0131n I\u015f\u0131\u011f\u0131nda G\u00fcn\u00fcn Meseleleri, \u0130stanbul 1988, I, 245; II, 559.<\/p>\n
Abd\u00fclaziz Beki, \u0130sl\u00e2m Hukuku Prensipleri I\u015f\u0131\u011f\u0131nda Organ Nakli, Kayseri 1993.<\/p>\n
Re\u015fit Haylamaz, \u0130sl\u00e2m Hukukuna G\u00f6re Organ ve Doku Nakli, \u0130zmir 1993.<\/p>\n
M. Sa\u00eed Ramazan el-B\u00fbt\u00ee, \u1e32a\u017c\u00e2y\u00e2 f\u0131\u1e33hiyye mu\u02bf\u00e2\u1e63\u0131ra, D\u0131ma\u015fk 1994, s. 109-137.<\/p>\n
\u201cel-Eb\u1e25\u00e2s\u0331\u00fc\u2019l-m\u00fcte\u02bfalli\u1e33a bi-zir\u00e2\u02bfati ve bey\u02bfi\u2019l-a\u02bf\u017c\u00e2\u02be\u201d, er-R\u00fc\u02beyet\u00fc\u2019l-\u0130sl\u00e2miyye li-ba\u02bf\u017ci\u2019l-m\u00fcm\u00e2res\u00e2ti\u2019\u1e6d-\u1e6d\u0131bbiyye, K\u00fcveyt, ts., s. 295-413.<\/p>\n
Mahm\u00fbd Ali es-Sert\u00e2v\u00ee, \u201cZer\u02bfu\u2019l-a\u02bf\u017c\u00e2\u02be fi\u2019\u015f-\u015fer\u00ee\u02bfati\u2019l-\u0130sl\u00e2miyye\u201d, Dir\u00e2s\u00e2t, XI\/3, Amman 1984, s. 129-141.<\/p>\n
\u201cBa\u1e25s\u0331\u00fc zir\u00e2\u02bfati\u2019l-a\u02bf\u017c\u00e2\u02bei\u2019l-ins\u00e2niyye f\u00ee cismi\u2019l-ins\u00e2n\u201d, Mecellet\u00fc\u2019l-Mecma\u02bfi\u2019l-f\u0131\u1e33hiyyi\u2019l-\u0130sl\u00e2m\u00ee, sy. 1, Mekke 1407\/1987, s. 13-42.<\/p>\n
M. Ali el-B\u00e2r, \u201c\u0130ntif\u00e2\u02bfu\u2019l-ins\u00e2n bi-a\u02bf\u017c\u00e2\u02bei cismi ins\u00e2nin \u00e2\u1e2bar \u1e25ayyen ev meyyiten\u201d, Mecellet\u00fc Mecma\u02bfi\u2019l-f\u0131\u1e33hi\u2019l-\u0130sl\u00e2m\u00ee, IV\/1, Cidde 1408\/1988, s. 89-118; a.e., IV\/1 (1408\/1988), s. 119-510; a.e., VI\/3 (1410\/1990), s. 1739-2147.<\/p>\n
Mehmet \u015eener, \u201c\u0130sl\u00e2m Hukukuna G\u00f6re Organ Nakli \u00dczerine Bir Deneme\u201d, D\u00dc\u0130FD, VII (1992), s. 137-146.<\/p>\n
Ali Bardako\u011flu, \u201cOrgan Nakli\u201d, \u0130slam\u2019da \u0130nan\u00e7, \u0130badet ve G\u00fcnl\u00fck Ya\u015fay\u0131\u015f Ansiklopedisi, \u0130stanbul 1997, III, 509-513.“<\/p>\n
https:\/\/islamansiklopedisi.org.tr\/organ-nakli<\/p>\n","protected":false},"excerpt":{"rendered":"
Staatsr\u00e4son und Israel, warum Deutschland so nachsichtig gegen\u00fcber Israel ist Geht mir NICHT auf die Eier, Zwingt… Mich NICHT EGAL… Wer ODER was ihr seid * „ORGAN NAKL\u0130 M\u00fcellif: \u0130RFAN \u0130NCE G\u00fcn\u00fcm\u00fczde bir\u00e7ok organ hastal\u0131\u011f\u0131nda alternatifsiz bir tedavi y\u00f6ntemi olarak uygulanan organ nakli, kaybedilen veya g\u00f6revini yapamayan bir organ\u0131n yerine canl\u0131 yahut \u00f6l\u00fc bir vericiden … <\/p>\n