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