The definition of disability varies according to different civilisations and societies (Al-Matrodil, 1991) and various definitions of disability are found in the literature (Ahmad, 2007; Hasnain et al., 2008). For example, a person with disability is not capable of performing tasks that a non-disabled person would easily perform (Davies, 1998); and cannot control actions that a normal person can easily control (Ahmad, 2007; Brechin and Liddiard, 1981). Chapter 3 explores in more depth various perspectives on disability, but here we concentrate on its Islamic interpretation.
Persons suffering from disability are unable to conduct independently various personal or social tasks and therefore need external assistance (Altman, 2001). Disability in most contexts encompasses the social, psychological, mental, economic, and physical aspects of the person (Al-Matrodil, 1991; Ahmad, 2007). This thesis, however, focuses only on the physical and mental aspects of disability including disability related to body movement, communication (speech), loss of sight, and mental disorder. Formal or pure Islam does not condemn disability and it is mentioned in the Quran and Hadith several times, as shown in Table 2.1.
For instance, An-Nur, verse 61, directly relates to the role of organisations to support and help people with disability. It highlights the responsibilities of the community and society to provide such individuals with their essential needs such as care, food, safety, and protection. Moreover, Abasa, verses 1-3, illustrates that people with disability (the disadvantaged) have a right to be educated regardless of their abilities and capacities. Al-Ĥujurāt, verse 11, indicates that we should respect people with disability and non-disabled individuals should avoid over-generalising or under- estimating others. Moreover, Al-Baqarah, verse 286, illustrates that God does not ask people for more than they are capable of, whether disabled or not, and this is
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kindness of God to His creation (Ibn ashur, 2009). Disability is considered in a wide and general sense (Ahmad, 2007; Hasnain et al., 2008), i.e. taking not only the physical aspects but also the social aspects, such as poverty and minority, into consideration (El-Hessen, 2006, p.40). Therefore, the concept of disability refers to the notion of “disadvantage”, which means some people are privileged over others in terms of health, wealth, education, or social status. Islam states that disadvantaged people are neither blessed nor cursed; their disability is simply part of the human condition (Bazna and Hatabb, 2005; Hasnain et al., 2008; Musse, 2002) and therefore they should be treated with kindness and mercy: “No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick” (Alnoor, 24, verse 61).
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Table 2.1 Chapters and verses in the Qur'an mentioning people with disability (the disadvantaged)
Chapter Verse
An-Nūr
"There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand" (61).
Abasa “The Prophet frowned and turned away (1) Because there came to him the blind man, [interrupting] (2) But what would make you perceive, [O Mohammad], that perhaps he might be purified (3)” (1- 3).
Al-Ĥujurāt “O you, who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent - then it is those who are the wrongdoers” (11).
Al-Baqarah “Allah does not charge a soul except [with that within] its capacity” (286).
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Islam shows leniency towards those who are involuntarily weak and are unable to obey its commandments (Al-Matrodil, 1991, p.87), as mentioned in the following verse: “Except the feeble among men and women and children who can contrive nothing, and are not guided to a path. Perhaps God will yet pardon them, for God is Clement, Forgiving” (Women 4, verses 98-99). Islam is a religion of equality (Ahmad, 2007, p.68; Hasnain et al., 2008) and discrimination of any type is not allowed.
When it is said that Islam is a religion of equality, we find some people tend to challenge this fact on the basis that the countries in which governments are run by Muslims they have regulated certain laws, for example, that women cannot drive in the country (Ibn ashur, 2009). We must understand the point of view that these laws that are enforced within a country are its rulers personal interpretation of Islam and this interpretation has no relation whatsoever with Islamic law in terms of being a religion of equality because Islam has instructed equality to be implemented within society. But for some reason the rulers of Muslim countries in reality have not implemented Islamic teaching fully. Therefore, people with a disability should not suffer exclusion from society (Al-Matrodil, 1991).
The notion of equality in Islam can also be confirmed by the following sayings of the Prophet Mohammad: “All people belong to one human family; every person is created out of the same father and mother, and this equality of biological origin should be reflected in the equality of the human dignity common to all” (Al-Sheha, 2001).
There are many verses in the Qur'an that mention protecting and helping the weaker members of society and it is an obligation of Muslims to take care of those who need assistance. This is based on the Hadith of Allah's Messenger in his advice to his companion Muaad Bin Jabal when he sent him on a mission to Yemen: “Tell the people of Yemen… that the Almighty Allah has prescribed a certain percentage of their wealth as Zakah (obligatory charity) to be taken from the rich members among them and given to the poor and needy ones (Hasan, 2009).
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In the above, the poor refers to the people who have less wealth whereas the needy refers to the people who are disadvantaged (Musse, 2002; Turmusani, 2001). Bazna and Hatabb (2005) concluded that people's attitudes and actions need to be addressed in terms of their response to disadvantaged people; this would promote respect and dignity for the disadvantaged in society. The Qur'an mentions that people with disabilities should be treated with full respect and have the same rights as other members of society. Hence, from an Islamic point of view society is responsible for improving the condition and status of those with disability or disadvantaged people (Bazna and Hatabb, 2005) by assessing, assisting, and providing respect and giving them equal opportunities in society (Mohammed et al., 2001). This justifies the promotion of disability sport in the UAE that caters for encouraging the integration of people with disability into the society. Since Islam talks about equality among all human beings, those with disability have the same social rights as other members of society in terms of equal opportunities for education, health, social integration (such as sport), and employment.
Table 2.2 Chapters and verses in the Qur'an on the prevention of disability
Chapter Verse Protect yourself against
disability Al-Baqarah “And spend in the way of Allah and do not
throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good” (195).
Avoid anything that impacts negatively on your life (e.g. smoking, etc.)
Al-Furqān “And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous" (74),
Prevention of genetic causes.
Ţāhā "Eat from the good things with which We have provided you” (81).
Eat healthy food.
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Table 2.2 illustrates some verses from the Holy Qur'an for the prevention of disability by avoiding certain actions and behaviours. For instance, Al-Baqarah, verse 195, forbids any act that impacts negatively on your life (like smoking). Islam advises avoiding smoking to keep the body healthy and protect it from disease. Al- Furqān, (verse 74, 2012) describes the prevention of genetic causes, and scientific studies confirm that most common genetic diseases, most notably blood and metabolic defects and common single gene diseases, are the main cause for disabilities in children; thus Ţāhā, verse 81, mentions eating a healthy diet and avoiding foods that have a negative impact on body and health.
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Table 2.3 Chapters and verses in the Qur'an showing how to treat people with disability (Source: Qur'an, (2012)
Chapter Verse Expected response
An-Nisā” “And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness” (5).
Take care of the rights of people with disability by saving their money and invest it in appropriate ways.
Al-”Anbyā “Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned” (35).
It is advised that people with disability and their families should be patient as it is a test from God.
Āli `Imrān “It is He who forms you in the womb however He wills. There is no deity except Him, the Exalted in Might, the Wise” (6).
However you are born as an individual, even if lacking perfection, it is the will of God.
Al-Qaşaş “And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters" (77).
Give charity to people with a disability.
Al-Ĥashr “They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are suffering privation. And whoever is protected from the meanness of his soul - it is such people who will be successful” (9).
Provide assistance and love to people with disability.
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Table 2.3 illustrates how the Qur'an suggests dealing with people with disability in several fields in terms of giving them rights in society and investing resources in an appropriate way. People with disability and their families are also advised to be patient as it is a test from God, and society is directed to give charity to people with disability and provide them with assistance and love (Ibn ashur, 2009).
Also, as can be seen in Table 2.3, the expected responses clearly indicate that in order to treat people with disability there is a need for an establishment of some sort. This includes sport organisations that support and develop the lives of people with disability in terms of providing them with adequate services, education, employment and health improvements. So, as discussed, Islam recommends that people with disability should be treated with kindness, mercy, and full respect. They should be given the same rights as other members of society.
Hence, organisations in the UAE, particularly sport organisations, need to play a significant role in improving the condition and status of people with disability. Moreover, the changes in sport organisations need to reflect the recommendations of Islam, thus ultimately providing appropriate services and facilities so that people with disability are encouraged to participate in social activities.
As made clear below, and in Chapter 3, the Islamic views of disability can be considered as a precursor of the social model of disability that has been developed more recently, particularly in the West. The teachings of Islam provide three key points for understanding its relationships with disability. First, disability is framed as a human condition, and people are encouraged to accept it and be empathetic towards it. This requires that disabled people cannot be discriminated against on the ground of their physical or mental limitations. Secondly, Islam sets out a programme for preventing disabling conditions by promoting a particular way of life. Finally, Islam is also offering strategies for treating various forms of disability all of which require the participation of society and its institutions. From the point of view of this thesis, it should also be mentioned that Islam specifically outlines the role of organisations in society and points out their responsibilities in protecting disadvantaged people.
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