Abbas Syed holding an Olympic Torch

On Saturday, December 19, 2009, as the Olympic torch passed through Brampton, Ontario, Abbas Syed was given the honor of representing his city and country by carrying the torch down Bovaird Street.  Abbas held the torch with pride as he walked down the frigid street as family and friends joined in his celebration, cheering on a teenager who is an inspiration to us all.

Although Abbas was born with Down Syndrome, he lives a life that average teenagers are envious of. In addition to going to highschool, completing his daily chores, and keeping up with a busy social life, Abbas is a volunteer at his local Masjid, is on a Special Olympics swim team, and is part of several other community groups and activities.  Additionally, Abbas acted in a principal role for the TV Serial “Twice in a Life Time” and was a model for the Ministry of Social Services.

Through his positivity and independence, Abbas inspires and motivates us to reflect and explore our lives so that we may have a similar impact. His friendly nature and warm heart permeates a cold room, creating bonds with strangers in places as diverse as the mall to community centres.

Abbas’ positive outlook on life has allowed him to break through social barriers and integrate in society and its social norms.  He is well-known in his community and continues to contribute towards improving society one individual at a time through his charisma, outgoing and generous nature, and laughter.
Smile. would like to congratulate Abbas for representing his city and country by holding the Vancouver 2010 Olympic Torch!

An Islamic Perspective on Suicide

Suicide is a word seldom mentioned in Muslim gatherings; perhaps the political connotations make it a taboo subject. Indeed, in researching Islam and suicide, the topic of suicide bombers and martyrdom is prevalent. However, the concept of killing oneself with the intention to do harm to others in an act of ‘combat’ is beyond my scope. The purpose of this article will be to examine Islam and suicide; and suicide will be defined as an intentional self-inflicted act that leads to one’s own death.

Suicidal thoughts, suicide attempts and suicide are attributed to a number of complex factors that interact and create pain and anguish as well as feelings of despair, hopelessness, and self-hatred. Among those interacting factors include mental illness (depression, mood disorders), loss of a loved one, history of trauma or abuse, stress (financial, emotional), isolation, and substance abuse[1]. There are definite suicide trends with respect to gender, age, culture, ethnicity and religion. In Canada, suicide is second to motor vehicle accidents as the leading cause of death for adolescents ages 10-24[2]. Teenagers whose communities are marginalized are particularly at risk[3]. For example, besides coping with physical changes and pressure associated with success at school, home and amongst their peers, Muslim youth must cope with being a visible minority and the current trend toward negative media images of Muslims. Therefore, like many young Canadians, Muslim youth are also at risk for suicide. Therefore, it’s important for parents, friends, and teachers to engage in open dialogue and communication about mental health and suicide.

In Islam, suicide is considered to be haraam (i.e., strictly prohibited). Many Quranic (Islam’s holy book) verses and Ah-Hadith (sayings, actions and recommendations of the Prophet Muhammad) strongly discourage Muslims from committing suicide. The Quran mentions “… [do not] kill (or destroy) yourselves, for surely God has been Most Merciful to you” (4:29). The Quran highlights that Muslims should remember God in times of suffering and pain and have faith and hope in God’s mercy and compassion to ease the suffering. No further examples are given here because both the Quran and Ah-Hadith require a contextual analysis in order to explore the depth and nuances of their meanings. Despite the prohibition of suicide, it is widely acknowledged that a person with a mental illness who is not fully capable of making decisions is not held accountable for his/her actions. This suggests that although suicide is prohibited, it should not be viewed as ‘black and white’, with suicidal Muslims being punished for eternity. Most Muslim scholars would attest that it is God alone who will judge the actions of each individual. Without a mental illness present, some scholars view suicide as a betrayal of one’s religion and faith in God. Accordingly, suicide is a crime punishable by the legal system in several countries where Muslims are the majority (e.g., Saudi Arabia, Pakistan)[4]. In addition, there are differences of opinion on praying at the funeral and burying a Muslim who has committed suicide. Although it is reported that the Prophet did not pray at the funeral of a man who killed himself, he did not forbid his companions from praying at the man’s funeral; this indicates a possibility for forgiveness.

In most opinions, Islam’s strong opposition to suicide is considered a deterrent. Islam prevents suicide directly, by prohibiting it and indirectly, by addressing root causes of suicide such as substance abuse, poverty, and mental/emotional well-being[5]. According to a review of the literature, religion acts as a protection against suicidal behaviour[6]. For example, it was found that spiritual communities often have higher levels of emotional well-being and religious faith and participation creates strong networks of support. Therefore, Islam acts as a protective factor against suicide. An article in InFocus News[7] discussed the experience of “Samir”, a Muslim boy diagnosed with a mental illness, who attempted suicide at 11 years old. He noted that his faith in God was paramount to his ability to cope. Samir explained that his paranoia increased without prayer and feelings of peace and tranquility were derived from direct remembrance of God. The young boy remarked that it was his knowledge that suicide is forbidden that prevented him from completing the act. On a global scale, Muslim countries have lower recorded rates of suicide than other countries[8]. However, suicide is not rare in Muslim communities[9].

InFocus News[10] also explored the experience of “Fatima”, a Muslim woman whose husband committed suicide. Fatima noted that she felt isolated and ostracized as she struggled to find someone to perform the funeral prayer for her husband. In addition, the community refused to bury him in a Muslim cemetery. Although Islam protects Muslims from suicide in a number of ways, Muslims are at risk for mental illness, loss, trauma, stress, and isolation. Therefore, it is undeniable that Muslims are at risk for suicide. Muslims in Islamic societies avoid seeking medical and psychological support for suicidal ideation because of social stigma and the concern that suicide is illegal and would therefore be reported to the authorities[11]. Perhaps the lower rates of suicide can be explained by these trends. Suicide cannot be ignored and ‘swept under the rug’ as if it does not exist in our Muslim communities. The Muslim community cannot further isolate and stigmatize individuals touched by suicide or we risk losing members of our faith.

The root cause of suicide is different for every person. The same can be said of how the individual and community deal with suicidal ideation and the aftermath of an attempt. In Samir’s case, he was guided by his understanding of the Islamic prohibitions governing suicide and did not attempt it again. In Fatima’s situation, she faced isolation from the Muslim community following her husband’s suicide. Muslims must encourage suicidal individuals, survivors of suicide attempts and family members to seek support and counselling to address the root cause of suicide and assist people with coping. In Canada, we are fortunate to have mental health and social services and support already in place in most communities. However, it is the moral and religious obligation of the Muslim community (including mosques, imams [religious leaders], local organizations) to provide professional support offering an Islamic perspective on mental well-being. We must address suicide as a legitimate and growing concern in our community.

By Asiya Baksh

For more information on risk factors and warning signs of suicide, go to:

Suicide Prevention, Awareness and Support www.suicide.org

If you or someone you know needs help coping with suicidal feelings, go to:

Canadian Mental Health Association www.cmha.ca

Centre for Suicide Prevention www.suicideinfo.ca

Bibliography

[1] The World Health Organization, Suicide Prevention (SUPRE) (World Health Organization, 2009) http://www.who.int/mental_health/prevention/suicide/suicideprevent/en/.

[2] Canadian Mental Health Association [CMHA], Reflections on Youth Suicide (Canadian Mental Health Association, 2000): http://www.canadiancrc.com/PDFs/CMHA_mh_pamphlet_29.pdf.

[3] CMHA, Reflections on Youth Suicide, http://www.canadiancrc.com/PDFs/CMHA_mh_pamphlet_29.pdf.

[4] Robing E. Gearing and Dena Lizard, “Religion and Suicide,” Journal of Religious Health 48 (2009): 335.

[5] Mohsen Rezaeian, “Islam and Suicide: A Short Personal Communication,” Journal of Death and Dying 58 (2008): 79

[6] Gearing and Lizardi, “Religion and Suicide,” 332.

[7] Yasmin Mogahed, “Suicidal Thoughts: Suicide Rate Among Southern Calif. Muslims Increases,” InFocus News (April 2009): http://news.newamericamedia.org/news/view_article.html?article_id=c4fa10969cbb7ffacdab10686c8d0878

[8] quoted in Gearing and Lizardi, “Religion and Suicide,” 332.

[9] Aamer Sarfraz and David Castle, “A Muslim Suicide,” Australasian Psychiatry 10 ( 2002): 49.

[10] Yasmin Mogahed, “Suicidal Thoughts: Suicide Rate Among Southern Calif. Muslims Increases,” http://news.newamericamedia.org/news/view_article.html?article_id=c4fa10969cbb7ffacdab10686c8d0878.

[11] Sarfraz and Castle, “A Muslim Suicide,” 49.

Mental illness and Islam

Mental illness and its effects on the individual are often misunderstood and negatively construed in communities and cultures across the world. The Muslim community is no different. Often, Muslim individuals are stigmatized and families are rejected and isolated for their association with mental illness, addiction and suicide (Pridmore & Pasha, 2004). The purpose of this paper is to provide a brief introduction to mental illness as viewed by Islam in order to raise awareness and dispel some of the myths and stereotypes held by the community about people with mental health issues.

Mental illness is broadly defined as a disorder that affects a person’s cognitive, social, emotional and/or behavioural state or abilities (American Psychiatric Association, 2000). Islam views mental illness as a condition that results from an unbalanced lifestyle (diet, sleeping patterns, spiritual activities, and remembrance of God) or an unbalanced body (Rahman, 1998). Many prevalent definitions of mental illness are related to the culture of geographic areas. Popular beliefs in Middle Eastern, African and Asian cultures view mental illness as: a punishment from God; a result of possession of evil spirits (Jinn); the effects of evil eye; and the effects of evil in objects that are transferred to the individual (the evil is put into the object by someone with malicious intent) (Stein, 2000; Pridmore & Pasha, 2004). Traditionally, Islam does not link all mental illnesses to supernatural causes (Rahman). Furthermore, one of the early Muslim scholars in psychiatric health care, Ibn Sina, rejected the popular notion that mental illnesses originated from evil spirits (Pridmore & Pasha). It is important to note that supernatural causes to illnesses are widely acknowledged and are considered very real within Islam. However, as a Muslim community, we need to recognize mental illness as a legitimate medical condition that is distinct from illnesses of a supernatural nature. In this way, individuals can acknowledge or accept their mental illness and seek treatment with more community support and less stigma associated with their diagnoses.

Within Islam, as in Canada, mental illness is not synonymous with ‘insanity’. Insanity is a legal term that is generally defined in Islam as an ‘impairment of the mind’ that creates an inability to understand and prevents people from acting and speaking with reason (Dols, 2007). Historically, Islamic law protects people who are determined to be legally ‘insane’ by a psychiatrist. For example, a guardian is appointed to protect such an individual’s property. Although the person is considered to be a Muslim if his family is Muslim, he or she is not obligated to fulfill the pillars of the faith (e.g., five daily prayers) (Dols, 2007). The concept of ‘not guilty by reason of insanity’ was established in the time of the Prophet (peace be upon him) approximately seven centuries before records show that the Western world first acquitted an individual based on mental state (Pridmore & Pasha, 2004). In Islam, there is a legal process whereby the victims of crime are compensated for losses that resulted from the crime; however, individuals deemed ‘insane’ are not held accountable or punishable.

Now that we understand the definition of mental illness and insanity and potential sources of mental illness, what does Islam say about treatment options? It is likely that some of the first psychiatric hospitals in the world were built in parts of the Muslim world including Baghdad, Cairo and Damascus. In these institutions, patients received treatment that was both spiritual and ‘biomedical’ in nature (Pridmore & Pasha, 2004). Today, Muslims continue to develop theories and practices about healing and treatment within Islam (Rowe, 2003). Treatment modalities change with time and through space (again, culture influences treatment methods). One consistent factor is that everything is linked to a God-Centric world view; thus, traditional medicine, folk practices and biomedical approaches to treatment are complementary in nature. For example, in Morocco, mental illness is medically defined and is treated using psychiatric models similar to the West. However, at the grassroots level and often within the psychiatric institution, many Moroccans use protective amulets and recite verses from the Qur’an (Islam’s Holy Scripture) to facilitate the treatment process (Stein, 2000). This level of spiritual, cultural and psychosocial care is not unique to the Muslim world. The Moroccan example illustrates how two mental health frameworks are integrated and applied.

This short paper has provided a cursory overview of some of the key points of mental illness within Islam. The purpose intended is to increase our understanding of mental illnesses and thereby, treat people with mental illnesses with compassion and empathy, and encourage participation and inclusion within our pluralistic communities.

References

• American Psychiatric Association. (2000). Diagnostic and Statistical Manual of Mental Disorders (4th ed.). Washington, DC: Author.
• Dols, M. W. (2007). Historical perspective: Insanity in Islamic law. Journal of Muslim Mental Health, 2, 81-99.
• Pridmore, S., & Pasha, M.I. (2004). Religion and spirituality: Psychiatry and Islam. Australasian
  Psychiatry, 12, 380-385.
• Rahman, F. (1998). Health and medicine in the Islamic tradition. Chicago: ABC International Group, Inc.
• Rowe, A. (2003). Honey, hadiths, and health day: A spectrum of healing in the daily life of Boston
• Muslims. In S. Sered & L.L. Barnes (Eds.), Religious healing in Boston: First findings. Retrieved September 23, 2008, from http://www.hds.harvard.edu/cswr/resources/print/rhb/first/08.Rowe.pdf
• Stein, D. (2000). Views of mental illness in Morocco: Western medicine meets the traditional symbolic. Canadian Medical Association Journal, 163, 1468-1470.

Inclusion and participation of people with disabilities: Examples from the companions of the Prophet (peace and blessings be upon him)

Unlike several world religions that attribute disability to past sins (Hammell, 2006), Islam does not blame or isolate people for their disabilities. Rather, Islam recognizes that people with disabilities play an integral role in society and have economic, civic and social rights that are well established in revelation from God and the actions, sayings and recommendations of the Prophet Muhammad (peace and blessings be upon him). There are several stories of the companions of the Prophet that illustrate how he interacted with and supported people with physical and mental disabilities.

The story of Abdullah Ibn Umm Maktum (may God be pleased with him) is a famous example of the Prophet’s treatment of a person who was born blind. Abdullah, eager to memorize the words of God (Al-Qur’an), approached the Prophet while he was discussing Islam with elite non-Muslims. Engrossed in his discussion, the Prophet frowned and turned away from Abdullah. Shortly thereafter, the Prophet was corrected for his actions through a revelation from God (Surah Abasa, Ayah 1-16). This revelation illustrated that the rights of a Muslim man with a disability are equal and potentially greater than those of influential and able-bodied non-Muslims. In following years, the Prophet sought Abdullah’s council, appointed him to important tasks, and gave him a high rank among his companions. For example, Abdullah was partially responsible for calling people to prayer (Adhan and Iqamah) in Medina.

To digress, Bilal Ibn Ribah (may God be pleased with him) was given the primary role of calling people to prayer. Although Bilal had a speech impediment that made it difficult for him to pronounce some letters in Arabic, the Prophet appointed him as the first official muezzin in Islam. Bilal’s disability did not prevent him from adopting such an important role in the Muslim community.

To continue with our story of Abdullah, he was appointed the leader of Medina during the Prophet’s absence on more than ten occasions. To this end, the Prophet removed institutional barriers that blocked Abdullah from participating as a leader of the Muslim community. When the Prophet received revelation that elevated the status of martyrs; Abdullah became distraught and inquired about his personal inactivity during military engagements. In this famous incident, another clause was added to the revelation that gave special consideration to people with disabilities with respect to their civic responsibility (e.g., joining military campaigns) (Surah An-Nisa, Ayah 95). However, the Prophet and the righteous caliphs that followed did not prevent people with disabilities from participating in the military. Indeed, the Prophet allowed Amr Ibn Jumuh (may God be pleased with him), a man with a leg impairment, to participate in warfare because he sought martyrdom. Similarly, Abdullah joined a battle against the Persians and died a martyr. This beautiful story suggests that the Prophet promoted equality and the rights of an individual who was blind. However, even before revelation reinforced the importance of equality, the Prophet challenged the Meccans’ discriminatory attitudes and behaviours toward people with mental and physical disabilities. For example, the Prophet said of another companion that his “[addiction to alcohol] did not put [him] outside the community” (Prophet Muhammad quoted in Hamid, 1985).

The story of Julaybib (may God be pleased with him) provides another example of how the Prophet accepted and included a person with a disability in society. Julaybib was a little person and the literature suggests that he was also physically deformed in some ways. Furthermore, he did not know his ancestral history or lineage; which constituted a significant disability in his society. This point highlights how disability can be viewed as a socially defined construct – people are disabled if society does not accommodate their condition, impairment or needs (Hammell, 2006). The prejudiced mind-set and behaviours of the Arabs created an environment in which Julaybib was mocked and marginalized by his male counterparts. However, the Prophet, in his wisdom, arranged a marriage for Julaybib to a woman from among the Ansar (may God be pleased with her). Through this marital arrangement, the Prophet helped Julaybib create a positive self-identity. Julaybib died in a heroic display of military prowess. After instructing the remaining companions to search for him, the Prophet held Julaybib as he would a dear friend and said, “he is of me and I am of him” (Prophet Muhammad quoted in Hamid, 1985). The Prophet’s words sent a message of equity.

One of the ways in which Islam continued to spread and evolve was through military campaigns. It is expected that survivors of the battles returned home with numerous injuries and debilitating conditions. However, there is limited information on how veterans were accommodated upon their return. Therefore, it is likely that veterans continued to act as functional and integrated members of society.

The Prophet and his followers recognized people for their abilities and helped create an environment that met the needs of all Muslims. In this way, companions that had disabilities were accommodated and were able to play great roles in military, social and civic spheres of the community. This short paper did not address the scholarly world; however, it is widely acknowledged that descendents of the companions of the Prophet who had varying abilities (e.g., Abaan ibn ‘Uthmaan ibn ‘Affaan [may God be pleased with him] who had a hearing impairment and leprosy; and Imam Al-Bukhari [may God be pleased with him] who was blind) excelled as great scholars of Islam.

By Hammell, K.W. (2006). Perspectives on disability & rehabilitation. Toronto: Elsevier.

References

• Hamid, A.W. (1985) Companions of the Prophet: Volume one. London: Muslim Education & Literary Services.

Community Integration for Children with Disabilities

What is community integration?

Community integration is achieved when children with disabilities participate in activities in their community and are assimilated with their able-bodied peers. Community integration also refers to participation; which is engagement in social relationships, leisure activities, and community activities (King et al., 1999) with any peer group. Children with disabilities are not considered fully integrated by simply being with their peers; rather, it is their interaction and active participation with other children that aids integration. Finally, community integration is a human right. The United Nations:

“ensure(s) that the disabled child has effective… recreation opportunities in a manner conducive to the child’s achieving the fullest possible social integration and individual development, including his or her cultural and spiritual development” (United Nations High Commission for Human Rights, 1997).

What are the barriers to integration?

Barriers to community integration exist at different levels; there are architectural/physical barriers, institutional barriers and attitudinal barriers that inhibit children from fully participating in their community (Ministry of Community and Social Services, 2007).

Architectural/Physical barriers: the physical environment is not accessible to children with disabilities (e.g., inaccessible community centers prevent children from entering the building)

Institutional barriers:organizational policies or practices restrict the involvement of children with disabilities (e.g., strict time commitments for activities prevent children with scheduled appointments from participating)

Attitudinal barriers:people discriminate against children with disabilities and restrict participation (e.g., bullying from peers)
Despite these barriers, it is important to recognize the benefits of participation in order to promote action towards integrating children with disabilities into the community.

What are the benefits of integration?

There is a lot of research on the benefits and positive effects of community integration and participation on children and adolescents with disabilities. Engaging in community activities facilitates the intellectual, physical and social growth of children with disabilities (Washington, Wilson, Engel, & Jensen, 2007). In addition, interacting with peers helps develop socially appropriate behaviours and skills (King et al., 1999), and contributes to building friendships and relationships. These outcomes contribute to an increase in self-esteem and positive views of the self (Washington et al., 2007).

How do we achieve community Integration?

According to disability thinkers, people with disabilities cannot participate in society because of institutional inequality, physical barriers and discriminatory social policies, attitudes and behaviours (Hammell, 2006). In order to promote community integration the following sectors must address these barriers in creative and complementary ways: national, provincial and municipal governments, businesses, professionals, educators and the media. Steps have already been taken in a positive direction; The Ministry of Health and Long Term Care is promoting change through the Accessibility for Ontarians with Disabilities Act of 2005.

Participation is also achieved by identifying the diverse needs of children across the disability spectrum and supporting these special needs in the community (Solish, Minnes, & Kupferschmidt, 2003). Children may experience personal barriers to community integration that lie outside the scope of institutional powers. It is the responsibility of local communities to become involved in local efforts to remove these barriers in an effort to enhance participation. For example, some children with disabilities face transportation issues and cannot go back and forth to community centres (Solish et al., 2003). There are many solutions to such an issue; some include arranging an accessible van service or considering the location of community events. Furthermore, local communities can be a force of positive change for individuals with disabilities at a national level by becoming active in addressing accessibility issues, advocating for barrier-free services and community events, and ensuring their voices are heard.

By Asiya Baksh, Student OT

References

• King, G., Law, M., King, S., Rosenbaum, P., Kertoy, M., & Young, N. (1999).
  The participation of children with physical disabilities. Keeping Current. Retrieved May 26, 2008, from http://www.canchild.ca/Default.aspx?tabid=134

• Hammell, K.W. (2006). Perspectives on disability & rehabilitation. Toronto: Elsevier.
• Ministry of Community and Social Services. (2007). Accessibility for Ontarians with Disabilities.
  Retrieved May 25, 2008, from http://www.mcss.gov.on.ca/mcss/english/topics/pop_ado_barriers.htm

• Solish, A. Minnes, P., & Kupferschmidt, A. (2003). Integration of children with developmental disabilities in social activities. Journal of Developmental Disabilities, 10, 115-122.
• United Nations High Commission for Human Rights. (1997). Convention on the rights of the child. Retrieved May 26, 2008, from http://www.unhchr.ch/html/menu3/b/k2crc.htm
• Washington, L.A., Wilson, S., Engel, J.M., & Jensen, M.P. (2007). Development and preliminary evaluation of a paediatric measure of community integration: The Paediatric Community Participation Questionnaire (PCPQ). Rehabilitation Psychology, 52, 241-245.

Each one makes Everyone

Allah azza wa jal has created every individual as a unique being. He has created us and then perfected our forms. Albeit this uniqueness, there are certain features that most of mankind share in common. It is by these common characteristics that the ‘norm’ in society is defined. However, out of Allah’s infinite wisdom, many of His creation have also been created outside of this self-defined norm. Unfortunately due to ignorance, throughout history many have marginalized such individuals and have created a culture of stigmatism and superstition surrounding them. Even in our civilized society today, one may easily see the abuse and discrimination prevalent in schools and other institutions supporting this culture. The language itself has developed in favour of such taboos, which is visible by the context of words such as ‘retarded’. In order to understand Islam’s stance towards this topic, it is important to reflect over the concept of Divine Decree, the attitude of Prophet Mohammed (saw) towards such members of the community, and the benefits derived from such situations. Islam is Allah’s Deen (prescribed way of Life), the middle way, and therefore adopts the correct approach in dealing with all aspects of social life.

When addressing the Islamic perspective on disabilities, one is forced to begin with a peripheral discussion regarding the Divine Decree and the inevitability of all that occurs. Fate and destiny are concepts that are not uncommon to most of humanity. In Islam however, al-Qadr (or Divine Decree) is a fundamental article of faith that every Muslim is obliged to believe in, and with the correct understanding, every Muslim may derive valuable benefits from it. A Muslim understands that everything has been ordained beforehand and that it could not be any other way. A statement that most beautifully expresses this concept is when the Prophet (SAW) told his young cousin that none could harm or benefit him except with what Allah has written for him, as “the pen has been lifted and the papers have dried.”i Elsewhere it is known that he (SAW) said: “Everything is by Decree, even incapacity and ability.”ii Thus a firm believer does not fall into the trap of grief and despair. He does not lament over what has already passed as he knows with absolute certainty that all has been according to his Lord’s Decree, “in order that you may not grieve at the things you fail to get, nor rejoice over that which has been given to you. And Allah likes not every prideful boaster.”iii

One may find in the earliest works of Islamic Jurisprudence much discussion about the disabled. The legal responsibility is waived for the one who does not have the ability to understand the consequences of his or her actions.iv “Allah burdens not a person beyond his scope.”v It can also be seen that Islam does not support the marginalization of those who are considered out of the ‘norm’, but instead promotes a healthy relationship between all members of the community.

In Arabia prior to Islam, it was considered unfit for those with a disability or serious illness to associate with common people in their meals or houses. Allah (SWT) rejects this superstition by saying: “There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves if you eat from your houses….No sin on you whether you eat together or apart.”vi The Prophet (SAW) himself ensured that those who were vulnerable were not excluded but instead were kept involved. He (SAW) appointed a blind man, Ibn Umm Maktum to make the adhaan (or call to prayer). The Prophet’s (SAW) wife Aa’ishah narrates that “Ibn Umm Maktum used to pronounce the adhaan at the behest of the Messenger of Allah (SAW) (even though) he was blind.”vii Elsewhere the same companion asked to be excused from the congregational prayer at the Mosque due to his condition. The Prophet (SAW) asked him “Do you hear the adhaan?” He replied in the affirmative so the Prophet (SAW) said “I don’t find any permission for you.” viii This shows how it was a priority to ensure that such people were not considered insignificant or secondary members of the community, but instead were active dynamic members involved in communal affairs according to their ability. The Prophet (SAW) also encouraged kind treatment of everyone regardless of any perceived shortcomings. He (SAW) said “the doors of charity are …. removing thorns, bones, and stones from the paths of people, guiding the blind, listening to the deaf & dumb, until you understand them, guiding a person to his object of need if you know where it is, hurrying with the strength of your legs to one in sorrow who is appealing for your help, & supporting the weak with the strength of your arms. These are all doors of charity.”ix

The belief of a Muslim entails that he accepts Allah (SWT)’s Decree and tries to derive benefit from all situations. Allah (SWT) has forbidden oppression upon Himself but has given man varying degrees of sustenance; whether it is wealth, family or property. “This is the bounty of Allah, He bestows it upon whomsoever He wills. Allah is of infinite bounty and grace”x.This is because sustenance is not the criteria upon which man will be judged. Instead, he will be held accountable for how he used what has been given to him. It is in this sense that our life is considered one big test; to see how grateful and resourceful we are. There are times when what is detested actually becomes a source of much good. Many a time a family may become closer knit when a child with special needs arrives into the world. The family, their relatives, and their friends focus their love around the child, which in turn breeds a healthier and more loving atmosphere in the home. It allows others to help and be grateful for what they themselves have been given. In addition to this, the reward of those who suffer hardship due to a natural calamity is no hidden fact in Islam. “Test and trials bring out the best in people, renew their energies, reinforce their resolve, and unleash within them latent powers that they themselves knew nothing of. Moreover such experiences refine one’s perception and sharpen one’s mental and emotional vision and judgement”xi

In today’s day and age, society must look at the correct method in dealing with those who are less fortunate than the average person. There is no better solution for this than to adopt the Islamic approach, which specifically exhorts the inclusion of all members of society in communal affairs, which at the same time limits their legal responsibilities according to each individual’s ability. This can only come by accepting Islam in both theory and practice; in both personal and communal affairs; as both a religion and a socio-political entity. It is about time that all appreciate the perfection of Allah’s religion, and how it has a precise manner to deal with all intricacies in life. “Has not the time come for the hearts of those who believe to be affected by Allah’s reminder?”xii

References

• Reported by at-Tirmidhi in al-Jami and by Imam Ahmad in his Musnad. Full text may be found in Hadeeth 18 of Imam an-Nawawi’s collection.
• Reported in Imam Maalik’s al-Muwatta under the chapter ‘The prohibition against talking about the Decree’. It is narrated on the authority of Abdullah ibn ‘Umar (ra).
• Surah al-Hadeed, Verse 23
• Refer to ‘Ilm usul al-fiqh’ by ‘Abdul-Wahaab Khallaf, pg 134-140.
• Surat al-Baqarah, Verse 286
• Surah an-Noor, Verse 61
• Reported by Muslim in his Saheeh.
• Reported by Abu Dawood in as-Sunan. Narrated by Amr ibn Za’adah (ra). A slightly different narration is in Saheeh Muslim on the authority of Abu Hurayrah (ra).
• Reported by Imam Ahmad in his Musnad. Narrated by Abu Dhar al-Ghafari.
• Surat al-Jumu’ah, Verse 4
• Refer to ‘In the Shade of the Qur’an’ by Sayyid Qatb (rh). V.1 pg. 196
• Surah-al Hadeed, Verse 16