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Sami A. Hanna, “Death and Dying in the Middle East,” in Deity & Death, ed. Spencer J. Palmer (Provo, UT: Religious Studies Center, Brigham Young University, 1978), 33–60.

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Murder in the East End is the fourth of the Kat Holloway myste The downstairs, working class situation of the amateur detective heroine in this series grabbed my focus from the start and I love seeing her as a crusader for justice while overcoming her past and learning to trust in a. He capitulated at once. It would come to it, he knew, in the end. 'I'm not a soldier,' he said. 'Oh, I'm so sorry. I didn't mean - I just thought - you were so brown - perhaps home from the East on leave.' 'I'm home from the East,' said Luke, 'but not on leave.' He stalled off further researches with a.

Death and dying are universal realities for all creations in every country and cultural area. What makes death and dying so interesting is that its treatment varies from one country to another and from one culture to another. For example, if we take Europe as a whole, its people meet death and behave differently from the people of the Middle East.

We know something about the people of the Middle East, but we are not well acquainted with certain important cultural patterns of that area. When we go as Americans or Europeans, we focus our attention on movements, tourist attractions, etc., but we seldom care to see or investigate how the Middle Eastern people respond to death and dying.

Since this area is predominantly Muslim, our attention is focused on the attitudes and beliefs of the people of this faith. Most examples presented are derived from the Holy Qur’an, the Hadith, and other Islamic texts. Other basic sources are Hughes’ Dictionary of Islam, the Encyclopedia of Islam, and my own personal experiences and observations. I have relied on these latter books through this presentation, but I have not sought to cite page numbers in every instance, except when quoting from passages in the Qur’an.

First, however, I would like to share with you my impressions, as a Middle Easterner, of my first experience with an American funeral, which took place in Salt Lake City. The father of one of my very close friends died. I wanted, of course, to express my condolences to him but learned that such condolences are expressed in a mortuary. I located the mortuary and went there. I found myself in a large building with several rooms, each of which was reserved for a deceased person. A man ushered me into one of the rooms. When I entered and approached the family, I was utterly shocked. The family was standing in line, friends were also standing in line, so I stood in line. When my turn came, I expressed my sympathy to my friend. However, what was even more shocking to me was the spirit in which the family received me. “Look how nice he is. Doesn’t he look wonderful?” These and other things were said in a joyful spirit. To be honest, I expected to see the family of the deceased crying and screaming as in the Middle Eastern culture. But that was not the case. After viewing the deceased in his half-open casket, I returned home wondering how death in America, at least in this Mormon setting, could be received with such joy and happiness. When I asked my friend about this attitude, I was told that death is a transition—a bridge to a happy and everlasting life in heaven.

Such a belief caused me to ponder and to ask myself why we receive death completely differently in the Middle East than in the West? Why do we cry and scream for at least a year? Why do men wear black ties and women black garments? Why do we abstain from everything sweet, from food, from even listening to the radio? Why do the neighbors turn off their radios as a token of sympathy? Why do we remain in mourning for at least forty days?

Death in Arabic is Mawt; Wafat. It is clearly taught in the Qur’an, which is read by several hundred million Muslims all over the globe, that “The hour of death is fixed for every living creature.” There are many references in the Holy Qur’an about death. For example, in Sura xvi. 63, we find that:

If God were to punish men for their wrongdoing, He would not leave on the earth a single living creature; but he respites them until a stated time; and when their time comes they cannot delay it an hour, nor can they hasten it.

Also in Sura iii. 82:

Every soul must taste death, and he shall only be paid his hire on the day of resurrection.

Furthermore, in Sura 1. 17 we learn that death is not a single thing:

The agony of death shall come in truth, that is what thou didst shun.

According to the Traditions, as depicted by Hughes’ account, [1] Muhammed was taught that it is sinful to wish for death:

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“Wish not for death, not even if thou art a doer of good works, for peradventure thou mayest increase them with an increase [of life]. . . . Not even if thou art a sinner, for which increase of life thou mayest obtain God’s pardon.”

According to Islamic tradition, one day the Prophet said:

Whosoever loves to meet God, God will love to meet him, and whosoever dislikes to meet God, God will dislike to meet him. Then ‘Ayishah said:

“Truly we all dislike death and consider it a great affliction.” The Prophet replied:

“Thou dost not understand me. When death comes near a believer, God gives him a spirit of resignation, and so it is that there is nothing which a believer likes so much as death.”

An interesting story about death is narrated by Al-Bara’ ibn ^cAzib, one of the companions of the Prophet:

I came out with the Prophet at the funeral of one of the assistants, and we arrived just at the grave, before they had interred the body, and the Prophet sat down, and we sat around him with our heads down, and were so silent that you might say that birds were sitting upon our heads. And there was a stick in the Prophet’s hand with which he kept striking the ground. Then he raised his head and said twice or thrice to his companions,

“Seek the protection of God from the punishments of the grave.”

After that he said, “Verily, when a Muslim separateth from the world and bringeth his soul to futurity, angels descend to him from the celestial regions, whose faces are white. You might say their faces are the sun, and they have a shroud of the shrouds of paradise, and perfumes therefrom. So they sit apart from the deceased, as far as the eyes can see, after which the ‘Angel of Death’ [Malaku’l-Mawt] comes to the deceased and sits at his head and says, ‘O pure soul, come forth to God’s pardon and pleasure.’

“Then the soul comes out, issuing like water from a bag, and the Angel of Death takes it; and when he takes it, the angels do not allow it to remain in his hands for the twinkling of an eye. But when the Angel of Death has taken the soul of a servant of God, he resigns it to his assistants, in whose hands is a shroud, and they put it into the shroud with perfumes, and a fragrance issues from the soul like the smell of the best musk that is to be found on the face of the earth.

“Then the angels carry it upwards, and they do not pass by any concourse of angels who say, ‘What is this pure soul and who is the owner of it?’

“And they say, ‘Such a one, the son of such a one,’ calling him by the best names by which he was known in the world, till they reach the lowest region of heaven with him. And the angels ask the door to be opene

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