By Dr. Osman Umarji & Sh Mohammed Faqih
A memorial was attended by thousands of fans earlier today (2/24) to remember the life of Kobe Bryant. Kobe was tragically killed in a helicopter crash near Los Angeles on January 26th, along with his daughter, Gianna, and seven other passengers (John, Keri, and Alyssa Altobelli, Christina Mauser, Sarah and Payton Chester, and Ara Zobayan). The news came as a shock to many people from all over the world, as Kobe was an international celebrity. The Muslim community in the United States was also shocked by his unexpected death. Friday sermons touched on the topic of his death, as his sudden passing weighed on the minds of congregants. Youth events were specifically held to help the youth process his death and learn the Islamic perspective on death and grieving.
One may wonder why the death of Kobe got so much attention from the Muslim community, whereas countless other deaths of non-Muslim celebrities and Muslims have typically received substantially less attention. Here are a few reasons that may explain why his death received more attention and had such an impact. First, Kobe’s death was an absolute shock to people. He died at a relatively young age of 41, at least according to our cultural standards. For the past 20+ years, his basketball career had been observed in an era where sports had become a 24/7 industry. Even when he was not playing, people were following the details of his personal life, business ventures, and much more through television, radio, podcasts, and social media. He was incredibly successful in his basketball career, having spent his entire career with the Lakers and winning five championships, which brought tremendous joy and happiness to Laker fans everywhere (and agony to fans of other teams). Thus, an entire generation had practically watched him grow up from a teenager to a world champion to a father of four girls, and the numerous memories people had about his life likely made them feel incredibly close to him. These memories of watching Kobe deliver game-winning shots and holding up trophies were often created in the presence of friends and family, making them more personal and emotional. We say all of this not to glorify anyone, but simply to explain why his persona was so grand, even amongst a broader media culture of celebrity obsession.
This aforementioned context may have been missing to some religious educators who were neither basketball fans nor aware of the memories people had of Kobe. Many Imams, khateebs, and youth educators expressed confusion at how community members were reacting to his death and coping in ways they felt were unnecessary and inappropriate. They were further surprised that the advice they gave on the topic failed to resonate with some members of the community.
With a desire to better understand the community reaction to Kobe’s death, we administered a 14 question online survey to measure the reactions and coping mechanisms of Muslims to the death of Kobe. Our intention was to provide information to religious educators and extract lessons based on actual beliefs and behaviors of the American Muslim community. The survey was deployed two weeks after his death and was shared via social media. The rapid response to this survey was astounding. Within two days, we received nearly 340 responses. We believe this speaks to the relevance of the topic and the strong emotions that Kobe’s death has elicited. We discuss the results of our survey data below.
The participants were quite diverse in terms of age. Most participants were between the ages of 26 to 34 (n=124) and 35 to 44 (n=103). 65% were male (n=221) and 35% were female (n=119). Participants were very diverse in their attitudes towards the Lakers and Kobe. Nearly 23% considered themselves absolute Laker fans, whereas 28% were not fans of the Lakers at all. Approximately 26.5% followed Kobe’s career a lot and 22% followed his career quite a bit. In terms of religiosity, 47.5% considered themselves to be very religious, 45% somewhat religious, and 7% a little religious.
We find it important to highlight that nearly half of the sample followed his career while also self-reporting high levels of religiosity. Being a basketball and Kobe fan and being religious were not mutually exclusive.
What were peoples’ immediate feelings and reactions upon hearing about Kobe’s death?
Participants expressed a variety of emotions and reactions upon hearing about his death. The most common reactions were shock (74%), sadness (59%), and not believing it was true (46%). Many participants also reported crying (15%), feeling nothing (13%), and feeling numb (12%). Less frequently experienced were feelings of sickness (3%) and anger (5%). Participants were also asked whether the news of Kobe’s death disrupted their day in any way. Nearly a third reported that their day was not disrupted at all (32%), another third reported that their day was a little disrupted (35%), and a third reported their day was either quite a bit or completely disrupted (33%).
How did people cope with his death?
Participants were asked about how they coped with his death. The most common methods of coping were thinking about one’s mortality (68%), watching old videos and pictures (50%), praying for his family (44%). Participants also reported communicating with friends and people on social media (36%) and communicating with friends on the phone (32%). Other coping mechanisms included making a personal tribute, such as a social media post (19%), deciding to improve oneself (22%), and attending a community event about Kobe (5%). Lastly, and perhaps most interestingly, more than a quarter of participants reported making dua for Kobe himself (26%).
As coping with death is a topic that has been mentioned in sufficient detail in the Quran and Sunnah of the Prophet Muhammad , we were especially interested in the ways in which participants felt religion informed their own coping. As already explained, approximately 44% made dua for his family and 26% made dua for Kobe. Therefore, we asked participants “If Kobe had followed your religion, would you grieve or cope differently?” 21% responded that they would not cope any differently had Kobe been Muslim, 52% said they would cope differently, and 27% said they might cope differently. We further asked, “Did you find comfort in your religion’s perspectives on death and coping”, and 92% said yes, 4% said no, and less than 2% said they did not know Islam’s perspective.
Correlates of Reactions and Coping Mechanisms
While the previous results described the participants in our sample and frequencies of experiencing particular emotions and coping strategies, we wanted to better understand what factors predicted these reactions and coping mechanisms. More specifically, we were curious to understand how religiosity, age, and gender influenced these behaviors? We ran three different sets of analyses to answer these questions (see the appendix for detailed results).
In our first of regression analyses, we investigated the predictors of the immediate reactions to the death of Kobe and how disrupting his death was to one’s day. The key findings were:
- The more people reported following Kobe’s career, the more likely they were to cry, be sad, feel numb, feel sick, could not believe he died, feel anger, and report their day as being more disrupted.
- Being a woman substantially increased the odds of crying, being sad, feeling numb, sick, not believing that he died, and reporting their day as more disrupted. This was particularly surprising as women reported following his career far less than men.
- Increased self-reported religiosity decreased the likelihood of crying, feeling numb, anger, and having one’s day disrupted. However, religiosity was unrelated to feeling sad, sick, and not believing he died.
- Older people were less likely to cry and more willing to accept he had died.
For our second set of analyses, we wanted to understand what predicted six different coping behaviors (dua for Kobe, dua for his family, reflect over one’s mortality, make a personal tribute, attend a community event, and watch videos). The key findings were:
- The more people followed his career, the more likely they were to make a personal tribute, watch videos, attend an event, and make dua for him and for his family.
- Being a woman increased the likelihood of making dua for him and his family, but not of any other coping mechanisms.
- Increased self-reported religiosity reduced the likelihood of making dua for him, making a personal tribute for him, or attending an event. Religiosity also increased the odds of thinking about one’s own mortality.
Discussion of the Results
There are many topics worthy of discussion based on the findings of this survey. As one participant commented, “I saw so many social media posts from Muslims saying RIP, eulogizing Kobe, speaking to him (“you’ll be missed, you were the best”), and saying his death was “too soon”, “untimely”, and “not fair.” I wish we could have more education on how to react to such news and why it matters.” Other folks felt the opposite, with one saying, “All people die. I am among the group who don’t understand why a non-Muslim celebrity entertainer’s death is so significant for the Muslim community.” We hope to answer these concerns.
First, Kobe’s death clearly affected the participants in this sample, who we believe represent more than a small segment of the American Muslim population. Men and women of all ages reported strong immediate reactions and coping in various ways. We believe this is important to highlight, as many people may have assumed that it was only the young males who were affected by Kobe’s death. Another interesting finding was that many people reported coping by watching old clips of Kobe. We suspect that the memories people had of Kobe were likely created in the presence of friends and family and that people felt nostalgic about their own lives watching his old highlights. Regardless of the exact reasons why his death was impactful, which may include difficult conversations about our culture of celebrity worship and the role of the media and marketing agencies making superstars’ personalities larger-than-life, these emotions and coping mechanisms are real and need to be understood to both educate and guide our community. Although the death of countless orphans, refugees, and innocent people all over the world warrant our empathy, the truth is that we will likely grieve more for people with whom we have some personal connection with, although people may have never met him. This sentiment was captured in the comment of one young male adult, who said, “Kobe taught me mamba mentality. He showed the whole world what true hard work looks like. That is why I was sad because I felt like a mentor had passed away.”
With this acknowledgment that the pain people felt was real, we want to discuss the Islamic view of specific ways of coping for a non-Muslim, especially making dua for a deceased non-Muslim. We feel this is especially important, as both the data and many of the comments addressed this topic. From the data side, we found more than 1 in 4 Muslims made dua for him and more than half saying they would grieve differently had he been Muslim. As for the comments, many people, especially those who considered themselves very religious, echoed the same principle: Had he been Muslim, then we could have prayed janaza for him and made dua for him. Another convert sister, who hardly followed Kobe or the Lakers expressed, “I know my religion is the truth, but not being able to pray for a deceased non-Muslim is a hard concept, especially as a convert with all my blood family not being known Muslims.” Most people understood that Islam does not permit making dua for the forgiveness of deceased non-Muslim. In fact, there is scholarly consensus on this issue, as stated by Ibn Taymiya and Nawawi. We want to add that this was also an issue faced by the Prophet Muhammad and his companions, many of whose parents and loved ones died outside the fold of Islam. Abu Huraira reported in an authentic narration that the Prophet visited his mother’s grave and wept, and everyone there wept with him. Then, the Prophet said, “I sought my Lord’s permission to seek forgiveness for her, but He did not permit me. Then, I sought permission to visit her grave and He permitted me to visit her grave. We hope this clarifies the matter to those who may have been misinformed and gives strength to those who struggled with this issue.
Regarding the issue of making dua for the family of the deceased, this is considered permissible and noble action, as it shows compassion and empathy for others. However, what seems even more vital and valuable, is that we learn from the death of Kobe to make dua for non-Muslims that we care for while they are alive. This includes making dua for their health, well-being, and most importantly their guidance. This is the best expression of love that we can offer to those who do not share our faith and the best way for us to show our appreciation for whatever we have benefited from them.
Another adaptive and Islamic way of coping that was commonly practiced was to reflect over one’s own mortality. What is astounding to us about Kobe’s death was that the night before he died he was in the news because LeBron James had just passed him for third place on the NBA all-time scoring list. Kobe had called LeBron to congratulate him that same evening. The following morning Kobe’s helicopter crashed. This moment should be a gut-check to us all about the fragile nature of life and remind us that our time on this earth is unknown. Abdullah Ibn ‘Umar used to say, If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening. Take advantage of your health before your sickness, and take advantage of your life before your death.”
Although sports superstars like Kobe almost seem invincible because of their ability to conquer the moment in the games they play, his death should be a reminder that this life is not a game. We do not know when, where, or how we will die. O Allah, let us live in a state of Islam and let us die in a state of Islam. That is the greatest success.
 Related by Muslim, Ahmad, and Abu Dawud.
 Related by Bukhari
Dr. Osman Umarji received his B.S in Electrical Engineering from UC Irvine. After working as an engineer for many years, he went to study Islam at Al-Azhar University. He has a PhD in Educational Psychology from UC Irvine and currently works at Yaqeen Institute for Islamic Research as the Director of Survey Research and Evaluation. He is an adjunct professor in the School of Education at UC Irvine. He recently published The King, the Queen, and the Hoopoe Bird, a novel on the life of Prophet Sulaiman, in order to contribute to the production of culturally relevant educational material for Muslim youth in the West.
Shaikh Mohammed Faqih completed a B.A. in Islamic Studies from the Institute of Islamic and Arabic Sciences in America in Fairfax, VA, and graduated in Quran Memorization and Recitation from Jeddah, Saudi Arabia. Previously, he held the position of Imam at the Islamic Community Center of Laurel in Laurel, MD, the Islamic Center of San Diego in San Diego, CA, and Islamic Institute of Orange County, CA. He is currently the Imam at the Memphis Islamic Center.
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