Harran University, Faculty of Divinity, Department of Tafsîr (Islamic Exegesis), Sanliurfa, Turkey.
J Med Ethics. 2011 May;37(5):290-4. doi: 10.1136/jme.2010.040238. Epub 2011 Feb 2.
Concepts, such as death, life and spirit cannot be known in their quintessential nature, but can be defined in accordance with their effects. In fact, those who think within the mode of pragmatism and Cartesian logic have ignored the metaphysical aspects of these terms. According to Islam, the entity that moves the body is named the soul. And the aliment of the soul is air. Cessation of breathing means leaving of the soul from the body. Those who agree on the diagnosis of brain death may not able to agree unanimously on the rules that lay down such diagnosis. That is to say, there are a heap of suspicions regarding the diagnosis of brain death, and these suspicions are on the increase. In fact, Islamic jurisprudence does not put provisions, decisions on suspicious grounds. By virtue of these facts, it can be asserted that brain death is not absolute death according to Islamic sources; for in the patients diagnosed with brain death the soul still has not abandoned the body. Therefore, these patients suffer in every operation performed on them.
概念，如死亡、生命和精神，不能从其本质上被认识，但可以根据它们的效果来定义。事实上，那些在实用主义和笛卡尔逻辑模式下思考的人忽略了这些术语的形而上学方面。根据伊斯兰教，移动身体的实体被命名为灵魂。灵魂的食物是空气。呼吸停止意味着灵魂离开身体。那些同意脑死亡诊断的人可能无法一致同意制定这种诊断的规则。也就是说，对于脑死亡的诊断存在一堆怀疑，而且这些怀疑还在增加。事实上，伊斯兰教法并没有根据可疑的理由作出规定和决定。基于这些事实，可以断言，根据伊斯兰教的说法，脑死亡并不是绝对的死亡；因为在被诊断为脑死亡的患者中，灵魂仍然没有离开身体。因此，这些患者在对他们进行的每一次手术中都遭受痛苦。
