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Sonuç ve Referanslar
BAZI TEMEL NOKTALAR
1) Fiziksel Bütünlük İlkesi
Bizi şunlara inandırmak istemediğiniz sürece kadın sünnetine karşı ama aynı zamanda erkek sünnetine taraftar olamazsınız.
Ya tamamen reddetmemiz ya da kabul etmemiz gereken bir ilke vardır: fiziksel bütünlüğe sahip olma ilkesi. Eğer bu hakkı kabul ediyor isek, dinleri, dilleri, ırkları ve konumları ne olursa olsun herkes üzerinde uygulamamız gerekir. Bu hakkı kabul ettiğim içindir ki, erkek sünnetinin de tıpkı kadın sünneti gibi rıza göstermeyen insanlar üzerinde herhangi ciddi bir tıbbi neden olmadığı durumlarda uygulandığı zaman cezalandırılması gerektiğine inanıyorum. Bu nedenle, kadın sünnetini mahkum eden ama erkek sünnetini haklı bulan, batılı olsun olmasın bütün kanunları ahlak dışı buluyorum.
2) Farklılıklar
Bazıları kadın sünnetinin birinci ya da ikinci tip erkek sünnnetinden çok daha zararlı sonuçları olduğunu kabul edebilir. Aynı şekilde, serçe parmağının kesilmesinin bütün elin kesilmesinden çok daha ciddi olduğunu da söylenebilir. Bu farklılık başkalarına hiçbir tıbbi neden olmadan birinin serçe parmağını kesme hakkını vermez.
3) Tıbbi Faydalar
Çok nadir durumlarda erkek ve kadın sünnetinin de, tıbbi gerekçelerle tıpkı serçe parmağının ya da elin kesilmesi gibi kesilebileceği söylenebilir. Ama bana öyle geliyor ki, uygulamayı genelleştirmeye çalışan bu tür sözde tıbbi faydalar aslında bu barbarca davranışı yapıldıktan sonra meşrulaştırmaya çalışan argümanlardan başka şeyler değiller. Bir doktor olmadığım halde, tabiatın bu kadar büyük bir cerrahi müdahale gerektirecek kadar ağır bir hata yaptığına inanmanın çok safça olacağını düşünüyorum.
4) Başkalarının İsteğine Saygı Gösterme
İncil'e göre İbrahim Tanrı'dan sünnet olma emrini aldığında 99 yaşındaydı. Bana göre, kullarını tıpkı hayvanları damgalar gibi damgalamayı isteyen Tanrı şüpheli ahlaki durumu olan bir Tanrıdır. Bence İbrahimi ve garip hikayesini unutabiliriz. İncil'i yorumlamak için bu kadar özgür tavır sergileyemeyecek olanlar, İbrahimin sünnet olduğunda bir yetişkin olduğunu hatırlamalıdırlar. Eğer çocuklarımıza saygı gösteriyorsak, en azından 18 yaşına kadar "bütün" olarak kalmalarına izin vermeliyiz. Penislerini kesip kesmemeye kendileri karar verebileceklerdir. Eğer hoşlarına gidecekse kulaklarını bile kesebilirler.
Kaynak: http://www.sami-aldeeb.com
Bibliyografya
Abd-al-Raziq, Abu-Bakr: Al-khitan, ra'y al-din wal-‘ilm fi khitan al-awlad wal-banat, Dar Al-i‘tissam, Cairo, 1989. Ad hoc working group of international experts on violations of genital mutilation, POB 197, Southfields, New York 10975, USA.
Al-Asbahani: Kitab dala'il al-nubuwwah, Alam al-kutub, Riyad, 1988..
Aldeeb Abu-Sahlieh, Sami A.: Circoncision masculine, circoncision féminine, débat religieux, médical, social et juridique, L'Harmattan, Paris, 2001.
Aldeeb Abu-Sahlieh, Sami A.: Khitan al-dhukur wal-inath ind al-yahud wal-masihiyyin wal-muslimin, al-jadal al-dini, Riad El-Rayyes, Beirut, 2000.
Aldeeb Abu-Sahlieh, Sami A.: Male and female circumcision among Jews, Christians and Muslims: religious, medical, social and legal debate, Shangri-La Publications, Warren Center (PA 19951), 2001, 400 pages
Aldeeb, Sami: Khitan al-dhukur wal-inath ind al-yahud wal-masihiyyin wal-muslimin, al-jadal al-dini, Riad El-Rayyes, Beirut, 2000.
Al-Ghawwabi, Hamid: Khitan al-banat bayn al-tib wal-islam, in: Majallat liwa al-islam, nos 7, 8 and 11, year 11,1951.
Al-Jamal, Abu-al-Ala Kamal Ali: Nihayat al-bayan fi ahkam al-khitan, Maktabat al-iman, Al-Mansurah, 1995.
Al-Jamri, Abd-al-Amir Mansur: Al-mar'ah fi zil al-islam, Dar al-hilal, Beirut, 4th edition, 1986.
Al-Mahdawi, Mustafa Kamal: Al-Bayan bil-Qur'an, Al-dar al-gamahiriyyah, Misratah and Dar al-afaq al-Jadidah,
Casablanca, 1990.
Al-Mannawi, Muhammad: Fayd al-qadir sharh al-jami al-saghir, Dar al-ma'rifah, Beirut, 1995.
Al-Saadawi, Nawal: The hidden face of Eve, women in the Arab world, Zed Press, London, 1980.
Al-Sukkari, Abd-al-Salam Abd-al-Rahim: Khitan al-dhakar wa-khifad al-untha min mandhur islami, Dar al-manar, Héliopolis, 1988.
Al-Tabari: Tarikh Al-Tabari, 3rd edition, Iz-ad-Din, Beirut, 1992.
American academy of pediatrics: Report of the ad hoc task force on circumcision, in: Pediatrics, vol. 56 no. 4, October 1975, p. 610-611; www.cirp.org/library/statements/aap/.
Amin, Ahmad: Qamus al-adat wal-taqalid wal-ta'abir al-masriyyah, Maktabat al-nahdah al-masriyyah, Cairo, 1992.
Ammar, Rushdi: Al-adrar al-sihhiyyah al-natijah an khitan al-banat, in: Al-halaqah al-dirasiyyah an al-intihak al-badani li-sighar al-inath, 14-15.10.1979, Jam'iyyat tandhim al-usrah, Cairo, 1979, p. 44-53.
Anba Gregorius, Al-khitan fil-massihiyyah, Faggalah, 1988, p. 20-27
Annand, Mathilde: Aborigènes: la loi du sexe, L'Harmattan, Paris, 2000.
As'ad, Maurice: Khitan al-banat min manzur massihi, Cairo, (s.d.).
Barth, M. Lewis (ed.): Berit mila in the reform context, Berit mila board of reform Judaism, s.l., 1990.
Bigelow, Jim: The Joy of Uncircumcising, restore your birthright and maximize sexual pleasure, Hourglass Book publishing Aptos, CA 95001, 2nd edition 1995.
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Sexual mutilations a human tragedy, Plenum Press, New York and London, 1997, p. 103-109.
Dorkenoo, Efua: Cutting the rose, female genital mutilation: the practice and its prevention, Minority rights publications, London, 1994.
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El-Masry, Youssef: Le drame sexuel de la femme dans l'Orient arabe, Laffont, Paris, 1962.
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Fink, Aaron J.: A possible explanation for heterosexual male infection with AIDS, in: New England journal of medicine, 1986, 315, p. 1167.
Fleiss, Paul M.: An analysis of bias regarding circumcision in American medical literature, in: Denniston, George C.;
Hodges, Frederick Mansfield; Milos, Marilyn Fayre (ed.): Male and female circumcision: medical, legal, and ethical considerations in pediatric practice, Kluwer Academic/Plenum Publishers, New York and London, 1999, p. 379-402
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Gairdner, D.: The fate of the foreskin, a study of circumcision, in: British medical journal, 1949, vol. 2, p. 1433-1437.
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1) Fiziksel Bütünlük İlkesi
Bizi şunlara inandırmak istemediğiniz sürece kadın sünnetine karşı ama aynı zamanda erkek sünnetine taraftar olamazsınız.
- Kültürünüz diğerlerinden üstündür.
- Dininiz diğerlerinden daha iyidir.
- Kutsal Kitaplarınız diğerlerinden daha iyidir.
- Kızların korunmaya hakları vardır, erkek çocukların yoktur.
Ya tamamen reddetmemiz ya da kabul etmemiz gereken bir ilke vardır: fiziksel bütünlüğe sahip olma ilkesi. Eğer bu hakkı kabul ediyor isek, dinleri, dilleri, ırkları ve konumları ne olursa olsun herkes üzerinde uygulamamız gerekir. Bu hakkı kabul ettiğim içindir ki, erkek sünnetinin de tıpkı kadın sünneti gibi rıza göstermeyen insanlar üzerinde herhangi ciddi bir tıbbi neden olmadığı durumlarda uygulandığı zaman cezalandırılması gerektiğine inanıyorum. Bu nedenle, kadın sünnetini mahkum eden ama erkek sünnetini haklı bulan, batılı olsun olmasın bütün kanunları ahlak dışı buluyorum.
2) Farklılıklar
Bazıları kadın sünnetinin birinci ya da ikinci tip erkek sünnnetinden çok daha zararlı sonuçları olduğunu kabul edebilir. Aynı şekilde, serçe parmağının kesilmesinin bütün elin kesilmesinden çok daha ciddi olduğunu da söylenebilir. Bu farklılık başkalarına hiçbir tıbbi neden olmadan birinin serçe parmağını kesme hakkını vermez.
3) Tıbbi Faydalar
Çok nadir durumlarda erkek ve kadın sünnetinin de, tıbbi gerekçelerle tıpkı serçe parmağının ya da elin kesilmesi gibi kesilebileceği söylenebilir. Ama bana öyle geliyor ki, uygulamayı genelleştirmeye çalışan bu tür sözde tıbbi faydalar aslında bu barbarca davranışı yapıldıktan sonra meşrulaştırmaya çalışan argümanlardan başka şeyler değiller. Bir doktor olmadığım halde, tabiatın bu kadar büyük bir cerrahi müdahale gerektirecek kadar ağır bir hata yaptığına inanmanın çok safça olacağını düşünüyorum.
4) Başkalarının İsteğine Saygı Gösterme
İncil'e göre İbrahim Tanrı'dan sünnet olma emrini aldığında 99 yaşındaydı. Bana göre, kullarını tıpkı hayvanları damgalar gibi damgalamayı isteyen Tanrı şüpheli ahlaki durumu olan bir Tanrıdır. Bence İbrahimi ve garip hikayesini unutabiliriz. İncil'i yorumlamak için bu kadar özgür tavır sergileyemeyecek olanlar, İbrahimin sünnet olduğunda bir yetişkin olduğunu hatırlamalıdırlar. Eğer çocuklarımıza saygı gösteriyorsak, en azından 18 yaşına kadar "bütün" olarak kalmalarına izin vermeliyiz. Penislerini kesip kesmemeye kendileri karar verebileceklerdir. Eğer hoşlarına gidecekse kulaklarını bile kesebilirler.
Kaynak: http://www.sami-aldeeb.com
Bibliyografya
Abd-al-Raziq, Abu-Bakr: Al-khitan, ra'y al-din wal-‘ilm fi khitan al-awlad wal-banat, Dar Al-i‘tissam, Cairo, 1989. Ad hoc working group of international experts on violations of genital mutilation, POB 197, Southfields, New York 10975, USA.
Al-Asbahani: Kitab dala'il al-nubuwwah, Alam al-kutub, Riyad, 1988..
Aldeeb Abu-Sahlieh, Sami A.: Circoncision masculine, circoncision féminine, débat religieux, médical, social et juridique, L'Harmattan, Paris, 2001.
Aldeeb Abu-Sahlieh, Sami A.: Khitan al-dhukur wal-inath ind al-yahud wal-masihiyyin wal-muslimin, al-jadal al-dini, Riad El-Rayyes, Beirut, 2000.
Aldeeb Abu-Sahlieh, Sami A.: Male and female circumcision among Jews, Christians and Muslims: religious, medical, social and legal debate, Shangri-La Publications, Warren Center (PA 19951), 2001, 400 pages
Aldeeb, Sami: Khitan al-dhukur wal-inath ind al-yahud wal-masihiyyin wal-muslimin, al-jadal al-dini, Riad El-Rayyes, Beirut, 2000.
Al-Ghawwabi, Hamid: Khitan al-banat bayn al-tib wal-islam, in: Majallat liwa al-islam, nos 7, 8 and 11, year 11,1951.
Al-Jamal, Abu-al-Ala Kamal Ali: Nihayat al-bayan fi ahkam al-khitan, Maktabat al-iman, Al-Mansurah, 1995.
Al-Jamri, Abd-al-Amir Mansur: Al-mar'ah fi zil al-islam, Dar al-hilal, Beirut, 4th edition, 1986.
Al-Mahdawi, Mustafa Kamal: Al-Bayan bil-Qur'an, Al-dar al-gamahiriyyah, Misratah and Dar al-afaq al-Jadidah,
Casablanca, 1990.
Al-Mannawi, Muhammad: Fayd al-qadir sharh al-jami al-saghir, Dar al-ma'rifah, Beirut, 1995.
Al-Saadawi, Nawal: The hidden face of Eve, women in the Arab world, Zed Press, London, 1980.
Al-Sukkari, Abd-al-Salam Abd-al-Rahim: Khitan al-dhakar wa-khifad al-untha min mandhur islami, Dar al-manar, Héliopolis, 1988.
Al-Tabari: Tarikh Al-Tabari, 3rd edition, Iz-ad-Din, Beirut, 1992.
American academy of pediatrics: Report of the ad hoc task force on circumcision, in: Pediatrics, vol. 56 no. 4, October 1975, p. 610-611; www.cirp.org/library/statements/aap/.
Amin, Ahmad: Qamus al-adat wal-taqalid wal-ta'abir al-masriyyah, Maktabat al-nahdah al-masriyyah, Cairo, 1992.
Ammar, Rushdi: Al-adrar al-sihhiyyah al-natijah an khitan al-banat, in: Al-halaqah al-dirasiyyah an al-intihak al-badani li-sighar al-inath, 14-15.10.1979, Jam'iyyat tandhim al-usrah, Cairo, 1979, p. 44-53.
Anba Gregorius, Al-khitan fil-massihiyyah, Faggalah, 1988, p. 20-27
Annand, Mathilde: Aborigènes: la loi du sexe, L'Harmattan, Paris, 2000.
As'ad, Maurice: Khitan al-banat min manzur massihi, Cairo, (s.d.).
Barth, M. Lewis (ed.): Berit mila in the reform context, Berit mila board of reform Judaism, s.l., 1990.
Bigelow, Jim: The Joy of Uncircumcising, restore your birthright and maximize sexual pleasure, Hourglass Book publishing Aptos, CA 95001, 2nd edition 1995.
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