Brain Death

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=== Death from the Perspective of Jurists ===

Many jurists, ~~due to the clarity of~~ the ~~definition~~ of death, have not ~~addressed~~ its terminological definition and have ~~sufficed with mentioning~~ its rulings.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 21.</ref> Nevertheless, ~~some~~ jurists have defined death as the separation and ~~exit~~ of the soul from the body.<ref>See: Khūʾī, *al-Mawsūʿah al-Imām al-Khūʾī*, vol. 2, p. 464; Meshkīnī, *Muṣṭalaḥāt al-Fiqh*, p. 552; Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253; Muḥsinī, *al-Fiqh wa Masāʾil al-Ṭibbīyah*, vol. 1, p. 129; Khodādādī, pp. 148–149.</ref> ~~In general~~, ~~it can be said that~~ the reality of death ~~according to jurists is~~ the separation of the soul from the body, ~~and~~ the vitality of cells ~~has~~ no relation to the ~~vitality~~ of the human; just as the death of cells does not ~~cause the~~ death ~~of the human~~.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 22.</ref> [[Husayn Nuri Hamadani|Ḥusayn Nūrī Hamadānī]]~~, one of the Shia marājiʿ taqlīd, after considering~~ death as the separation of the soul from the body, ~~states that with~~ the failure of the brain, human death ~~occurs;~~ because the ~~main thing is~~ the ~~brain, which commands~~ the body and its organs.<ref>Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253.</ref>

Many jurists, considering the concept of death to be sufficiently clear in customary and jurisprudential usage, have not devoted separate discussions to its terminological definition and have instead confined themselves to explaining its legal rulings.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 21.</ref> Nevertheless, a number of jurists have explicitly defined death as the separation and departure of the soul from the body.<ref>See: Khūʾī, *al-Mawsūʿah al-Imām al-Khūʾī*, vol. 2, p. 464; Meshkīnī, *Muṣṭalaḥāt al-Fiqh*, p. 552; Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253; Muḥsinī, *al-Fiqh wa Masāʾil al-Ṭibbīyah*, vol. 1, p. 129; Khodādādī, pp. 148–149.</ref>

From this perspective, the reality of death in jurisprudential thought lies in the separation of the soul from the body. Consequently, the continued vitality of individual cells bears no necessary relation to the life of the human person, just as the death of certain cells does not in itself constitute human death.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 22.</ref> Among contemporary Shiʿi authorities, [[Husayn Nuri Hamadani|Ḥusayn Nūrī Hamadānī]] maintains that once death is understood as the separation of the soul from the body, the failure of the brain signifies the occurrence of human death. This is because the brain functions as the central organ responsible for directing and governing the body and its organs.<ref>Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253.</ref>

=== Signs of Death ===

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 === Death from the Perspective of Jurists ===
-Many jurists, due to the clarity of the definition of death, have not addressed its terminological definition and have sufficed with mentioning its rulings.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 21.</ref> Nevertheless, some jurists have defined death as the separation and exit of the soul from the body.<ref>See: Khūʾī, *al-Mawsūʿah al-Imām al-Khūʾī*, vol. 2, p. 464; Meshkīnī, *Muṣṭalaḥāt al-Fiqh*, p. 552; Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253; Muḥsinī, *al-Fiqh wa Masāʾil al-Ṭibbīyah*, vol. 1, p. 129; Khodādādī, pp. 148–149.</ref> In general, it can be said that the reality of death according to jurists is the separation of the soul from the body, and the vitality of cells has no relation to the vitality of the human; just as the death of cells does not cause the death of the human.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 22.</ref> [[Husayn Nuri Hamadani|Ḥusayn Nūrī Hamadānī]], one of the Shia marājiʿ taqlīd, after considering death as the separation of the soul from the body, states that with the failure of the brain, human death occurs; because the main thing is the brain, which commands the body and its organs.<ref>Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253.</ref>
+Many jurists, considering the concept of death to be sufficiently clear in customary and jurisprudential usage, have not devoted separate discussions to its terminological definition and have instead confined themselves to explaining its legal rulings.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 21.</ref> Nevertheless, a number of jurists have explicitly defined death as the separation and departure of the soul from the body.<ref>See: Khūʾī, *al-Mawsūʿah al-Imām al-Khūʾī*, vol. 2, p. 464; Meshkīnī, *Muṣṭalaḥāt al-Fiqh*, p. 552; Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253; Muḥsinī, *al-Fiqh wa Masāʾil al-Ṭibbīyah*, vol. 1, p. 129; Khodādādī, pp. 148–149.</ref>
+From this perspective, the reality of death in jurisprudential thought lies in the separation of the soul from the body. Consequently, the continued vitality of individual cells bears no necessary relation to the life of the human person, just as the death of certain cells does not in itself constitute human death.<ref>Āqābābāʾī, *Organ Transplantation from Deceased and Brain-Dead Patients*, p. 22.</ref> Among contemporary Shiʿi authorities, [[Husayn Nuri Hamadani|Ḥusayn Nūrī Hamadānī]] maintains that once death is understood as the separation of the soul from the body, the failure of the brain signifies the occurrence of human death. This is because the brain functions as the central organ responsible for directing and governing the body and its organs.<ref>Nūrī Hamadānī, *A Thousand and One Jurisprudential Issues*, vol. 1, p. 253.</ref>
 === Signs of Death ===

Brain Death: Difference between revisions