What does Islam say about disability? What is Islams approach to disability?

What do the sources, the Holy Quran and Hadiths, say about disability? http://muslimyouth.net/campaign.php?a_id=474&id_fk=17&id_fkis=59&id_fkt=197 Disability is a subject not widely talked about amongst Muslims and a number of misconceptions are at the origin of this silence. What is Islams approach to disability? What do the sources, the Holy Quran and Hadiths, say about disability? On a Muslim Forum, I asked participants to share their views on disability. The results were very interesting and led to a debate on whether God was responsible for disability or not. Some argued that disability could only be explained through science and in particular medical science, and others argued that disability could be considered in three different ways: it can be seen as a trial, a test from God, a gift or a curse. Here is one of the most interesting answers one participant gave: Disability is a test and anyone can make of his/her disability what he wants it to be: some will fight against their fate and keep wondering why they have been stricken in this way, and others will put their fate in the hands of God and their faith will increase. These latter will get the rewards both in this life and in the hereafter A few studies have been conducted in order to analyse the content of the Holy Quran and Hadiths on the subject of disability. According to Tarek Hatab and Maysa Bazna, by examining the primary sources of Islamic teaching -the Quran and Hadith- we find that the concept of disability, in the conventional sense, does not exist in the Quran. Rather, the Quran concentrates on the notion of disadvantage that is created by society and imposed on individuals who might not possess the social, economic, or physical attributes that people happen to value at a certain time and place. Sheikh Isse Mosse wrote in his article, Disability: An Islamic Insight, (Islamic Council of Victoria website, 2002) that Islam sees disability as morally neutral. It is seen neither as a blessing nor a curse. Clearly disability is therefore accepted as being an inevitable part the human condition. It is simply a fact of life which has to be addressed appropriately by the society of the day. Indeed when looking at the Quran, we see that the majority of references to disability, and especially blindness and deafness, are to be taken in a metaphorical way. In Islam, there is no disability of the body as such but rather of the hearts. The following verse from Surah Al-Baqarah for instance relates to those who did not accept the message of the Prophet (pbuh) and who were fighting against him: They are deaf, dumb, and blind, so they return not (to the Right Path). A number of other verses of the Quran are similar to this one but when allusions to real

disability are made in the Quran, it is in an inclusive way as we can see from the following verses of Surah Al-Fath: No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick (that they go not forth to war). And whosoever obeys Allah and His Messenger (Muhammad), He will admit him to Gardens beneath which rivers flow (Paradise); and whosoever turns back, He will punish him with a painful torment. This specific verse shows that God treats all Muslims equally whether they are in good health, or disabled or sick, each one according to his/her own abilities. Verse 95 of Surah An-Nisa also confirms this view: Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward So can disability be considered a test from God? In fact, according to the Holy Quran, all human beings have been created for this purpose - and the disabled neither more nor less than others as we have seen previously. A man having permanently damaged his hand a few years ago told me that he considered his disability to be a reminder from God of the need to be moderate and patient as his disability was the result of an act of despair and rage. A hadith reported by Al-Bukhari supports this view: The Prophet (pbuh) further said: "When Allah wants good for a person, he afflicts him with difficulties and hardship." According to another hadith by Al-Bukhari and Muslim, disability could also be seen as a way of having ones sins removed: The Prophet (pbuh) said: "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his previous sins for that." In these hadiths, the word disability is never used, and no kind of disability is named, showing that Islam does not differentiate between the able and the disabled. When looking at the Quran and Hadiths, there is no evidence of disability being a curse or a blessing, even if it can sometimes be considered as a test or a trial. The following stories were told by Sahar El-Nadi, a counsellor on islamonline.net to answer someone asking a question about disability in Islam: Abdullah ibn Umm Maktum was blind. He was among the first to accept Islam, and he was so devoted to the Prophet and so eager to memorize the Quran that he could sometimes appear to monopolize the attention of the Prophet. In this period, the Prophet (peace and blessings be upon him) was focused on inviting the

Quraish notables to Islam. One day while he was engaged in conversation with a prominent group of them, Abdullah came up and asked him to read a verse from the Quran. The Prophet frowned and turned away, focusing his attention instead to the prestigious group of Quraish, hoping to convince them. As soon as they left, the following revelation of the Quran came to him: (The Prophet) frowned and turned away, because there came to him the blind man (interrupting). But what could tell thee but that perchance he might grow (in spiritual understanding)? Or that he might receive admonition, and the teaching might profit him? As to one who regards himself as self-sufficient, to him dost thou attend; though it is no blame to thee if he grow not (in spiritual understanding). But as to him who came to thee striving earnestly, and with fear (in his heart), of him wast thou unmindful. By no means (should it be so)! For it is indeed a Message of instruction: Therefore let whoso will, keep it in remembrance. (It is) in Books held (greatly) in honour, Exalted (in dignity), kept pure and holy, (written) by the hands of scribesHonourable and Pious and Just. Surah Abasa 8O:1-16 These 16 verses are still recited from that time, repeating the lesson to all Muslims. From that day the Prophet did not cease to be generous to Abdullah. He often greeted him with words of humility: Welcome unto him on whose account my Sustainer has rebuked me. And when the Prophet arrived in Medina, he appointed Abdullah and Bilal to be muezzins five times a day. On several occasions, the Prophet placed Abdullah in charge of Medina in his absence. Despite being excused on account of his disability, Abdullah insisted on fixing a role for himself on the battlefield. He said, Place me between two rows and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away, which shows how a blind Muslim thinks positively of his disability and even uses it to serve Islam! After such acts of bravery in numerous battles, Abdullah was martyred in the great battle of Qadisiyah where Muslims achieved a smashing victory; he died clutching the flag, carving a place for himself as an eternal hero. Today when his name is mentioned, the bravery and dedication are remembered, not the disability. Amr ibn Al-Jamuh was lame in one leg and walked with a clear limp. Before Islam, he was the generous and valiant chief of a leading tribe. He became a devout and pious Muslim. When the Muslims were preparing for the Battle of Uhud to protect the Prophet and their capital Medina against the attack of Quraish, Amr ibn Al-Jamuh insisted on joining the defending forces and he became one of the great martyrs of Islam. Julaibib was unattractive and very short. His name was unusual and incomplete. It meant small grown, so the name is an indication that he was dwarf-like. He is described as being damim which means ugly, deformed, or of repulsive appearance. Julaibibs lineage was also unknown, a grave disability in his society, which placed a great deal of importance on family and tribal connections. Before Islam, Julaibib could not expect any compassion or protection.

But the Prophet of Mercy (pbuh) was there to correct such deformed social norms; he saw to it that his humble Companion got married to a wonderful bride, and when he died, the Prophet dug his grave and buried him with his hands, saying loudly at his grave, This (man) is of me and I am of him. He repeated it several times so everyone could hear. Prophet Muhammad (pbuh) was a handsome, well-built and healthy man, yet he said this about an unattractive deformed fellow Muslim, teaching us a valuable lesson. The attitude of the girl who agreed to be the wife of Julaibib, a physically unattractive man, reflects a profound understanding of Islam with its fair look at humans knowing that a Muslims only submission is to Allah and His Prophet, not to appearances and social hypocrisies. Julaibib is an example of a disabled person who was regarded as a social outcast because of his appearance. Given confidence and encouragement by the noble Prophet through Islam, he was able to excel in life and deserve the priceless commendation of the Prophet: He is of me and I am of him. In conclusion all allusions to disability in Islam are positive and encompassing towards the disabled: there does not seem to be any place for other understandings yet, as we all know, in todays society some misconceptions are still alive and flourishing Enyliram