How Do We Die? A Medical and Philosophical Analysis of Man’s Final Journey to Eternal Life

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Death is one of the most profound issues that provokes contemplation in the human experience, as understanding it requires exploring its religious, philosophical, and medical dimensions. It brings together different visions about the nature of existence and the purpose of life, thus becoming a point of convergence between human questions about destiny, the meaning of life, and the inevitable end that follows.

Death is understood in various religions as a transitional stage towards eternal existence. In Islam, death is seen as a gateway to the afterlife, where a person is judged based on his deeds in this world and is considered a test of his connection to his Creator. In Christianity, death is seen as a transition to eternal life, where salvation is achieved through faith in God and good deeds, thus linking mortality with the promise of immortality.

From a medical perspective, death is the biological end of all basic bodily functions, including the cessation of the heart, breathing, and brain activity. Therefore, studying death from a medical perspective is essential to understanding how to deal with the health challenges that accompany the end of life, and to developing palliative care strategies that aim to relieve pain and improve quality of life in the final stages.

The Arab-Islamic heritage is full of many works that are difficult to list in this space. In addition, there is intellectual and philosophical literature in Arab and Western cultures that have contributed to deepening the view of the idea of ​​death. We can re-read “The Remembrance of the Conditions of the Dead and the Affairs of the Hereafter” by Imam Al-Qurtubi, which is considered one of the most prominent works that dealt with the subject of death and the horrors of the Day of Judgment in Islamic thought, relying on Quranic texts and prophetic hadiths; the book “The Soul” by Ibn Qayyim Al-Jawziyya and his discussion of many issues related to the soul and death, the conditions of the intermediate realm and what happens to a person after death; the book “The Revival of the Religious Sciences” by Imam Abu Hamid Al-Ghazali when he devotes a significant section of his book to the subject of death and the afterlife; Ibn Rajab Al-Hanbali in his book “Death and the Hereafter” in which he discusses the issue of death and the afterlife in light of Islamic texts; and “The Great Testament” by Ibn Arabi and his discussion of the idea of ​​death from a Sufi and philosophical perspective as part of the spiritual experience. Add to that “The Epistles of the Brethren of Purity” and its interest in many philosophical topics related to death and the afterlife; and “The Prestigious Pearl in Revealing the Sciences of the Afterlife” by Ibn Hajar al-Asqalani and his interest in issues of death and what is related to the conditions of the afterlife from a religious perspective, relying on transmitted evidence from the Qur’an and Sunnah. In addition to that, Western philosophy is replete with many landmark texts by Socrates, Plato, Nietzsche, Kant, Wittgenstein, Heidegger, Sartre and others.

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In his book, How Do We Die?, Sherwin Noland leads us into the realms of death, going beyond the myths and prevailing perceptions of this inevitable moment. Noland analyzes the process of death through an approach that combines scientific and philosophical insight, drawing on his experience as a surgeon. The book provides a precise medical vision of the stages of death, and goes beyond the mechanical aspects of death to delve into the psychological and emotional effects that accompany the transition from life to death.

Sherwin Nuland considers death not as an enemy to be overcome, but as an integral part of human life. With this understanding, Nuland opens the door to thinking about how to accept the end with dignity and humanity. Therefore, his book includes many real stories drawn from his experiences with his patients, which add human depth to each chapter of this book. Through this work, Sherwin Nuland seeks to answer the question: How can death, despite its ambiguity and cruelty, be meaningful and dignified?

Sherwin Nuland explains the biological stages leading up to death from a medical perspective, focusing on a range of diseases such as cancer, heart disease, organ failure, stroke, and aging, and how they affect the body’s deterioration and eventual collapse. According to this analysis, death is not a sudden moment, but a gradual process in which the body’s systems slowly and painfully disintegrate.

Sherwin Noland brings a clear philosophical dimension to his analysis, as I mentioned, focusing on how humans face their own death or the death of others, emphasizing the need to deal with death with deep awareness and consciousness. Noland aims for our understanding of this inevitable moment to be part of our natural acceptance of mortality, not just a means of escaping it.

Navigating the biological and human dimensions of death, Sherwin Noland redefines the concept of a “good death” to include not only medical interventions and modern technology, but also psychological comfort and the preservation of human dignity. From this perspective, Noland discusses the ethical issues associated with medical interventions in the final stages of life, questioning the value of extending life using technology, and whether doctors sometimes overstep their bounds at the expense of the patient’s comfort and dignity. He also addresses the issue of “euthanasia” and its impact on both patient and doctor.

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The Holy Quran provides a profound vision of death as a transition from this worldly life to the afterlife. The Quranic verses emphasize that life and death are subject to divine wisdom, as in the Almighty’s saying: “Every soul will taste death” (Al Imran: 185), reflecting the fact that all living beings are destined to die without exception.

Death in Islam is not just the end of this worldly life, but the beginning of an eternal stage in which a person’s destiny is determined according to his deeds and actions. The afterlife includes heaven and hell, which links death to the concept of just accountability and divine reward. This awareness of one’s destiny enhances one’s sense of moral responsibility in this worldly life, as death becomes a transition to eternal life, where a person finds himself either in eternal bliss or in continuous torment, based on what he has offered in this world.

In both the Torah and the Gospel, death is considered a consequence of the original sin committed by Adam and Eve in the Garden of Eden, and thus goes beyond being a biological phenomenon to being a divine punishment. This punishment is expressed in the Book of Genesis by the saying: “For dust you are, and to dust you shall return” (Genesis 3:19), which is an expression of man’s fragility and mortality as a result of his separation from his God. Thus, death in these texts acquires a moral and spiritual dimension that goes beyond the limits of physical life, as it is linked to a deeper relationship between man and his Creator, and to the idea of ​​divine retribution.

However, the Bible opens the door to hope for salvation from death through faith in God and repentance. The New Testament (the Gospel) presents the death of Jesus Christ as an atoning act that frees humanity from its sins and paves the way for salvation and resurrection. Here, the resurrection has a dual dimension, both literal and spiritual, as Christians believe that Christ, through his death and resurrection, has conquered death. This gives believers hope for eternal life after death, and makes the resurrection a symbol of victory over mortality and sin.

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Death in the holy books is not just the cessation of physical life, but is fundamentally connected to the soul, morality, and divine justice. Therefore, it constitutes a decisive moment for understanding life and its meaning, and an opportunity to reflect on the purpose of existence. From this perspective, Sherwin Nuland highlights in his book “How Do We Die?” the importance of adhering to moral and spiritual values, explaining how death can embody hope and serenity, rather than being a source of fear and dread.

Sherwin-Noland’s research reaches a fundamental problem regarding the rational expectation that our life on Earth must be limited by the necessary limits for the survival of the human species. For man, with his unique characteristics, remains, in essence, an integral part of the ecosystem of the source of life.

We die so that the world can continue to live.

Death, in this context, is not just a passing event, but rather part of the cycle of life that deserves contemplation.

God gave us life like the billions of beings who paved the way for us, and then died for us;

We will leave in turn so that others can continue their journey;

He who lives with dignity will also leave life with dignity.

to contemplate;

And to another conversation.