Friday, May 12, 2017

ALO Newsletter
Twenty-Sixth Edition: May 12, 2017


Featured Member: Benjamin Lutz '17

Hello Everyone! ALO was the first club I joined during my freshman year and it has been my most favorite. Arabic and the Middle East are the cornerstones of my Elon education and my upcoming career in regional Middle Eastern Peace Diplomacy. I am so grateful for this organization to allow me to deepen my understanding of the region through the best cooking days and, this year, Model Arab League. I will miss this club the most as I move on to London next year to study a Masters in Middle East Security and Peace and Conflict Studies. This photo was taken from my very first study abroad experience in The Middle East in Chefchaeoun, Morocco. 


Thursday, April 20, 2017

ALO Newsletter
Twenty-Fifth Edition: April 20, 2017


Featured Member: El-Khalil Osman '20


Greetings all! My name is El-Khalil Osman and I am a first-year student from Khartoum, Sudan (shown in the photo with the art). When I first found out that Elon University offers Arabic classes, I immediately jumped on the opportunity. Being in America, I am far away from my own culture and family and friends most of the time. I miss home and always try to find ways to fill that empty void. This was the main reason I decided to take Arabic. I wanted to be in an environment similar to the one I grew up in. Hearing others talking in Arabic class takes me right back home to Sudan and I love it. I also find great pleasure in learning about a language that is central to my family's history as I speak it in Khartoum. Being apart of ALO has been a phenomenal experience as well. Going to Model Arab League was a phenomenal experience as I was able to further explore the region I live in. Also, I have been able to meet so many people who love the same culture that I love. I am excited for my future both here at Elon and within the ALO!!!

Tuesday, March 28, 2017

ALO Newsletter
Twenty-Fourth Edition: March 28, 2017

Featured Member: Kinsley Cuen '20


Hey everyone! My name is Kinsley Cuen and I am a first-year from Atlanta, GA. When I got to Elon, I knew I didn't want to continue with Spanish and was looking to take a relevant and more unknown language to myself. Although I was originally hoping to take Russian, I heard through multiple friends that the Arabic classes and events here were amazing and I decided to sign up for a class! As I hope to pursue a minor in Middle Eastern Studies, learning Arabic and being able to participate in ALO has offered me incredible insights into Middle Eastern culture and given me a greater understanding of the often misinterpreted narrative that surrounds the Middle East. I hope to one day study abroad in Jordan and continue to be an active member of ALO. I cannot wait to see what opportunities the club and Arabic will continue to bring me over my remaining years at Elon and beyond!

Monday, February 6, 2017

ALO Newsletter
Twenty-Third Edition: February 6, 2017

Featured Member: Ashley Jutras '20

Hey everyone! My name is Ashley Jutras and I am a current first-year from a small town in Maine. For much of my childhood, I had numerous close friends who were Muslim, and as a result, my interest in Middle Eastern culture and religion sparked at a young age. Currently, I am a double major in Human Services and Public Health, with a minor in Middle Eastern Studies. I hope to spend a semester abroad in Jordan within the next couple of years and I look forward to all I will learn from that experience. Long-term, I am looking towards a career path in refugee resettlement. Overall, I'm excited to continue learning more about Islam, strengthen my Arabic skills, and meet people through ALO and studying abroad!

Wednesday, December 14, 2016

ALO Newsletter
Twenty-Second Edition: December 14, 2016


Featured Member: Grace Landsberg '18


Hi everyone! My name is Grace Landsberg and I am a junior here at Elon. I actually already completed my language requirement after my freshman year at Elon through taking German 1 and 2. I entered Elon enrolled in the Dual Degree Program, but things change and I am so happy about that! My initial interest in the Arabic language came from my dad’s best friend who is from Syria. I mostly signed up for the class for kicks and giggles, but I have loved every moment of it and the experience has truly shaped my future career goals. Being involved in the Arabic Language Organization has helped me to integrate the class with more real-life applications and I am so excited for what is in store next!

Thursday, December 8, 2016

The Bereavement Process in Islam
Mike Rossi

While death is something that affects everyone, the process of mourning and dealing with grief is something that is often poorly understood. This article highlights the traditional beliefs and practices associated with grief and bereavement in Islam in order to understand how grief is dealt with collectively in Muslim communities. After conducting research on common beliefs and practices, I conducted three interviews with Muslims at the Burlington Masjid in an effort to reveal how the personal experiences of individual Muslims living within the Elon community compare with traditional Islamic grief narratives. Interview questions were derived from my initial research.

Bereavement encompasses the entire experience of family members and friends in the anticipation, death, and subsequent adjustment to living following the death of a loved one.[1] Studies show that a commitment to religion and spirituality generally has a positive relationship with adjusting to bereavement, and religious beliefs often play a pivotal role in shaping meaning-making processes during bereavement as individuals draw upon cultural resources to create meaning from their loss, ultimately helping them rebuild their lives.[2] Nonetheless, research suggests that little is known about Islamic grieving processes outside of Muslim communities, especially in the United States.[3]

In Islam, death is determined by the will of God, and Muslims take comfort knowing that life and death are in accordance to God’s will. They are expected to accept God’s will and bear the loss of loved one patiently because death is predetermined by God and cannot be changed.[4] Even the most tragic forms of death, such as the death of a child, are greeted with an understanding that there is a greater plan involved. The first interviewee stated that, “death is not an important event in someone’s life because it is such a natural thing.” These findings highlight the belief that death is a natural process that must happen to everyone. 

Islam acknowledges four ways of enduring death and treats them differently: violent death at one’s own hands (suicide); violent death at the hands of another person (accident, manslaughter, murder); violent death by self-sacrifice (the martyr’s death); natural death. Suicide is universally condemned and is seen as even worse than taking the life of another person because it represents a deviation from God’s will.[5] Murdering someone is not a capital offense under the shari’a (Islamic law), and can often be compensated through a payment of blood money (diya). Dying as a martyr leads one directly to paradise, although the definition of martyr is disputed. Two of the interviewees mentioned martyrdom, and explained that when someone dies as a martyr, their family is expected to celebrate rather than grieve because that person has been granted entry into paradise.

In instances of natural death, there is a Day of Judgment, where God decides whether a person’s good deeds have outweighed their sins. Good deeds are rewarded with jannah, which refers to the eternal after life in paradise.[6] The third interviewee, a 55 year-old engineer, described the process more extensively. “When you are in the grave, two angels come and balance out your good deeds and bad deeds for judgment,” he said, “Whether you go to heaven or hell is based on the collective sum of what you’ve done in your life.”

Following a death, Islam provides a complex system designed to support, structure, and assist the bereaved and the community. The tradition guides the bereaved, family members, and the community from the initial notification of death through the post-mourning period. While bereavement processes differ by region and country, they almost always begin with a relatively rapid burial. The following five acts are performed within 24 hours of the death: washing, anointing, shrouding, praying, and burying of the corpse.[7] During the burial process, several rituals and prayers are said as the body is being laid to rest. The second interviewee mentioned that these rituals provide a strong sense of closure because the bereaved have the opportunity to care for their loved ones for the last time before laying them to rest. Likewise, Interviewee #3 said that he felt that the grief lessens significantly if you attend the funeral and partake in the rituals. He mentioned that he always pays his respects during a funeral, even if he does not know the deceased. These sentiments reveal that the burial process and associated rituals play a key role in comforting the bereaved.

After the commencement of the burial, the bereaved begin a three-day mourning period. During this time, bereavement transcends beyond the individual or the family inflicted with the loss and involves the religious community. It is during this period that grief is shared openly and the bereaved are comforted by other community members. The interviewees mentioned that the community typically takes on the responsibilities of the bereaved, such as cooking, cleaning, and other daily tasks. Ultimately, the link to God, religion, and the community of believers serve to heal the sense of loneliness that the bereaved feel.[8] All three interviewees discussed feeling a strong sense of community during the three-day mourning process.

The Islamic tradition focuses the bereaved upon a rapid return to participation in society and faith community.[9] Following the three-day bereavement period, the bereaved are expected to return to the community and accept the reality in which the deceased is no longer with them. God is aware of the pain associated with losing a loved one so He rewards those who show patience, resolve, and remain steadfast in their beliefs by shedding their sins.[10] When grief interferes with daily activities, Muslims are counseled to seek solace in prayers, supplications, and reflection on the meaning of the Qur’an. They also tend to take comfort in the hadiths, the teachings of the Prophet Mohammed that describe eternal paradise, and manage memories and attachments through methods such as doing good deeds and writing poetry.[11]

Interviewee #3 mentioned that reading the Qur’an functions as a comforting mechanism because it provides instructions for the living as they learn to live without their loved ones. When asked whether religious devotion wavers during bereavement, Interviewee #2 said, “People become more devoted to religion during this period. There is an obligation to grieve with the family and not indulge in anything else.” The research supports this sentiment, suggesting that secular Muslims are often inclined to adopt a devotion to religion during their period of mourning because the religious framework and traditions support them during their most difficult time.[12]

The belief that death is in accord with God’s plan has resulted in reluctance for Muslims to seek out grief counseling. Furthermore, research conducted using 13 focus groups at area mosques in southeast Michigan found that Muslims view God as the only one who ultimately controls health and illness, with health care providers being seen as tools or instruments of God.[13] Additionally, the sense of bewilderment, anger, and denial predicted by bereavement models are less likely to be evident among Muslims. These findings reveal that the belief that death is natural and in accordance to God’s will shapes a unique grieving process for Muslims that diverges from the typical model of bereavement.

The body of literature and the empirical evidence provided in the interviews suggests that in Islam, death is not taboo but is instead seen as an inevitable expression of God’s will and his plan for each human being, and that Muslims are typically more accepting of the temporary nature of life as a result of these beliefs. For the most part, the grieving process associated with death is dealt with openly, and the Muslim faith encourages the sharing of grief and provides the means for absolving it. There seemed to be more of a willingness to have candid conversations about dealing with grief, especially during the three-day mourning period. Islam encourages Muslims to be mindful of the temporary nature of this life and focus on spiritual growth, which is ultimately conducive to an acceptance of death as a nature process. These beliefs and practices have the effect of removing much of the morbidity of death.

While understanding different religious frameworks can help capture broad trends amongst religious communities, we must understand that religious beliefs serve as only one element of the individualized narratives that we construct for ourselves. As Interviewee #3 put it himself “Different religions provide different ways of grieving, but we’re all human beings, and we all must deal with the same grief.” While this study of Islamic bereavement is sufficient in capturing widely accepted narratives within the faith, it does not sufficiently address how religious frameworks actually differ between individuals and communities. It was beyond the scope of this project to conduct the necessary amount of interviews needed in order to draw conclusions about the Muslim community in Burlington. Rather, these interviews must be understood as a form anecdotal evidence that adds nuance to our understanding of Islamic bereavement as it is actually practiced.

Having spent six months studying abroad in Morocco and Jordan, I understand how difficult it can be to have conversations about serious topics when the environment is unfamiliar or poorly understood. Conversations about death and grief tend to be avoided at all costs because death is a reality that most do not wish to accept.  By examining different belief systems and attitudes towards death and the grieving process, we gain access to different frameworks of understanding the world. Having access to these unique frameworks of understanding leaves us better equipped to have difficult conversations.



[1] Kamyar Hedayat, “When the Spirit Leaves: Childhood Death, Grieving, and Bereavement in Islam,” Journal of Palliative Medicine 9, no. 6 (December 2006): 1282–91,
[2] Karen J. Brison and Stephen C. Leavitt, “Coping with Bereavement: LongTerm Perspectives on Grief and Mourning,” Ethos: Journal of the Society for Psychological Anthropology 23, no. 4 (1995): 395–400; Wortmann JH and Park CL, “Religion and Spirituality in Adjustment Following Bereavement: An Integrative Review,” Death Studies 32, no. 8 (September 2008): 703–36.
[3] Aasim I. Padela et al., “American Muslim Perceptions of Healing Key Agents in Healing, and Their Roles,” Qualitative Health Research 22, no. 6 (June 1, 2012): 846–58
[4] Maria Kristiansen and Aziz Sheikh, “Understanding Faith Considerations When Caring for Bereaved Muslims,” Journal of the Royal Society of Medicine 105, no. 12 (December 1, 2012): 513–17,
[5] Christine Schirrmacher, “They Are Not All Martyrs Islam on the Topics of Dying, Death, and Salvation in the Afterlife,” Evangelical Review of Theology 36, no. 3 (July 2012): 250–65.
[6] Jennifer Baggerly and Salma Elkadi Abugideiri, “Grief Counseling for Muslim Preschool and Elementary School Children,” Journal of Multicultural Counseling & Development 38, no. 2 (April 2010): 112–24.
[7] Hedayat, “When the Spirit Leaves,” 1287.
[8] Simon Shimshon Rubin and Hend Yasien-Esmael, “Loss and Bereavement Among Israel’s Muslims: Acceptance of God’s Will, Grief, and the Relationship to the Deceased,” Omega: Journal of Death & Dying 49, no. 2 (June 2004): 149–62.
[9] Hend Yasien-Esmael and Simon Shimshon Rubin, “The Meaning Structures of Muslim Bereavements in Israel: Religious Traditions, Mourning Practices, and Human Experience,” Death Studies 29, no. 6 (August 7, 2005): 495–518,
[10] Kristiansen and Sheikh, “Understanding Faith Considerations When Caring for Bereaved Muslims.”
[11] Baggerly and Abugideiri, “Grief Counseling for Muslim Preschool and Elementary School Children.”
[12] Yasien-Esmael and Rubin, “The Meaning Structures of Muslim Bereavements in Israel.”
[13] Padela et al., “American Muslim Perceptions of Healing Key Agents in Healing, and Their Roles.”