CARING FOR DISABLED:
THE ISLAMIC PERSPECTIVE
Text of the Lecture Delivered by the Vice-Chancellor, University of Ilorin,
Ilorin, Professor Is-haq O. Oloyede, at the Opening Ceremony of Sekinat
Olapeju Adekola, Centre for the Disabled at AD-DIN International School,
Challenge, Ibadan, on Sunday, 25th April, 2010
CARING FOR THE DISABLED: THE ISLAMIC PERSPECTIVE
The Chairman of this occasion,
The Father of the day,
The Proprietor of the Centre,
The Chief Launcher,
Distinguished Muslim Scholars,
Our Fathers in Islam,
Our Mothers in Islam,
Eminent Personalities,
Distinguished Academics,
Gentlemen of the Press,
Distinguished Ladies and Gentlemen,
Brothers and Sisters in Islam,
Assalam Alaykum W.W.
To say that I am delighted to be part of this epoch-making occasion, is an understatement. Indeed, I
am more than delighted to be here today: First, to represent my boss, Professor Is-haq Olanrewaju
Oloyede, the Vice-Chancellor, University of Ilorin, Ilorin, Nigeria, and secondly, in my capacity as one
of the key invitees.
I am here with the good will messages of my Vice-Chancellor and his apologies for being absent.
Being the President of the Association of African Universities, he had to travel to South Africa for a
very important continental and international assignment. In addition to conveying his apologies, my
Vice-Chancellor has mandated me to inform the Proprietor that he is fully committed to this project
both morally and financially. He identifies with its lofty objectives and he will definitely be
interacting with the organizers to discharge his obligations.
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Honourable Chairman,
Distinguished Ladies and Gentlemen.
I have reserved two quotes for this august occasion: one for the opening and the other for the
concluding part of this presentation. The opening quote is contained in SURAT AL-QASAS, Qur’an
Chapter 28, verse 68: “WA RABBUKA YAKHLUQU MA YASHA’U WA YAKHTAR, MA KANA LAHUMUL
KHIYARATU, SUBHANAL-LAHI WA TAcALA cAMMA YUSHRIKUNA”. “AND YOUR LORD CREATES
AND CHOOSES ACCORDING TO HIS WILL, NO CHOICE HAVE THEY, GLORY BE TO ALLAH! AND FAR
IS HE ABOVE THE PARTNERS THEY ASCRIBE TO HIM”.
1.0. INTRODUCTION
Islam is not just about rituals, prayers or ceremonies. It is more about the totality of life. It
transcends the five fundamental pillars and permeates the spiritual, the intellectual, the social, the
economic, the political as well as the various domains of human endeavour. But the spiritual realm is
the bedrock for all the other realms. It is the foundation on which the whole structure of Islam is
erected. Hence, a strong and unflinching faith in the Almighty ALLAH is a pre-requisite for the
validity of all acts. When faith is genuine and solid, all the deeds of an individual are considered valid
and are appropriately rewarded. Otherwise, the deeds are null and void (IBRAHIM 14:18; AN-NUR
24:39-40).
Indeed, when faith is real and sincere, any deed emanating from it is actually, rewarded as an act of
cIBADAH: it is rewarded as devotion to ALLAH, commitment to His cause and service to Humanity.
We are implying that acts of cIBADAH are not confined to attendance of mosque, observance of fast
or involvement in religious rites. This is the context within which today’s event qualifies as a
remarkable act of worship and an important service to humanity. To appreciate the magnitude of
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the task ahead, it is relevant to note that there is an estimated 650 million disabled people residing in
the developing countries (Wilkipedia). Suspiciously, the majority of this number is likely to be
Muslims.
It is germane to remark that the disabled can excel and distinguish themselves in a particular area of
specialization. Indeed, some categories of the disabled are exceptionally intelligent. Some are
endowed with the ability to retain and recall facts and some are talented in the area of fluency,
eloquence and oratory.
For example, TAHA HUSAYN, an Egyptian citizen, became blind at the tender age of three. Yet, he
rose not only to become a Ph.D. holder, but indeed, a Professor of Arabic Literature, the founding
Rector of the University of Alexandria, an international scholar, a novelist, a writer, an essayist, the
Dean of Arabic Literature and one of the most influential 20th Century Egyptian writers and
intellectuals (Wilkipedia).
ALBERT EINSTEIN was a German with a learning disability. He did not speak until he was 3 years old
and it was very difficult for him to express himself in writing. Yet, he rose to become a renowned
international scholar specializing in Mathematics and Physics (home dating).
FRANKLIN ROOSEVELT was a victim of polio. Nevertheless, he rose to become a governor of New
York and later to be elected President of the United States of America for 4 terms (home dating).
GEORGE WASHINGTON had a learning disability. He could barely write and had very poor grammar
skills. Despite this disability, he was the first President of the United States of America from 1789 to
1797 (home dating).
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All these illustrations confirm that disability is neither a disease nor a stigma. It is not a curse or an
impediment to prosperity. It is rather, a divine verdict beyond the comprehension of man. It is an
eternal will of ALLAH devoid of human choice (AL-QASAS, 28:68).
A question that naturally imposes itself at this point is: Who is a disabled person?
2.0. THE DIMENSIONS OF DISABILITY
The disabled are individuals who are impaired in their body function or structure, who are
incapacitated from executing a task or action, or who are naturally debarred from participation in
specific life experiences. This category of people may also be referred to as the handicapped, the
challenged or the incapacitated. Depending on the nature of the disability, they may fall within the
brackets of the physically challenged, the mentally disabled, the psycho-socially incapacitated or the
psychiatrically impaired.
Of recent, they have been referred to as “people with special needs”. This is to ameliorate the
inadvertent stigma attached to the other terms. The domain of disability includes:
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Learning and applying knowledge
General task
Communication
Mobility
Self care
Domestic life
Interpersonal interactions and relations
Major life area and
Community, social and civic life (Wikipedia).
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In practical terms, the disabled include the lame, the blind, the deaf, the dumb, the leper, the
madman, the imbecile, the mentally retarded and all other individuals who need special care and
attention. It is pertinent to add that some disabilities may result from accident, old age, natural
disaster or heredity. They may also be acquired during childhood or adulthood.
The above definition of the physically disabled excludes the lazy, the idle , the beggar and all those
who are physically fit but have just chosen not to engage in any gainful or serious work. The next
question is: How do we care for the disabled?
3.0. HOW TO CARE FOR THE DISABLED
The disabled can be cared for by equipping them with, and exposing them to the following
experiences:
(i)
Cater for their spiritual and moral development by guiding them to imbibe the Islamic
values of faith, piety, righteousness, integrity, sincerity, honesty, trustworthiness,
patience, tolerance, perseverance, hope, hardwork, submission to ALLAH and all the
ideals and virtues of Islam. This amounts to preparing them emotionally and
psychologically to accept the verdict of ALLAH and not to lose hope on account of their
disability (AL-BAQARAH, 2:177).
(ii)
Cater for their intellectual and cognitive development by providing them with special
education which will enable them to progress at their own pace. Through special
education, they can develop to become professionals in almost all areas of specialization.
With the current breakthroughs in science and technology, the well-educated disabled
can become lawyers, medical doctors, educational practitioners, etc. Educating them
also amounts to building their capacity, developing their potentials and tapping their
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resources through the acquisition of relevant knowledge, skills and competencies (ALcALAQ,96:1-5).
(iii)
Cater for their social development by ensuring that they are successfully integrated into
the larger society. Members of the larger society should also be sensitized to the
importance of accommodating the disabled guided by the teachings of the Glorious
Quran that ALLAH does not discriminate between the abled and the disabled. The abled
is not superior to the disabled and the disabled is not inferior to the abled. The
parameter which determines superiority before ALLAH is righteousness, piety and Godconsciousness (AL-HUJURAT, 49: 13).
(iv)
Cater for their economic welfare by ensuring that they are appropriately equipped to be
self sufficient, self-reliant and self-employed. This is to enable them provide for their
feeding, shelter, clothing and other essentials of life.
The fact that an individual is incapacitated is not a license for him or her to resort to
begging as a profession. This is abhorred by Islam because nobody should constitute a
liability to another person. As much as possible, the disabled must be empowered to
develop their human capital to a level of leading a honourable and dignifying life, not
a lazy or an idle life of beggary. It is a great honour to survive on one’s labour
and sweat (HADITH).
(v)
Be generally kind, accommodating, nice and cheerful to the disabled because ordinarily,
they deserve the love and care of the rest of us. The UMMAH should, therefore,
endeavour to satisfy the special needs of the disabled. Having provided the majority of
the disabled with basic education, there is likely to be the minority who may still be
wanting in one way or the other.
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In such a circumstance, the UMMAH should rise up to its responsibility by making life easy for them:
allaying their fears and wiping their tears. For, whoever relieves his brother of a burden in this
world, shall be relieved of the burdens of the day of judgment (HADITH).
4.0. CONCLUSION
 To a Muslim, disability is one of the many trials of life: a trial for both the afflicted and the
unafflicted.
 The afflicted passes the trial by exercising patience, submitting to the will of ALLAH and
making up for the deficiencies through hardwork and honourable means of livelihood.
 The unafflicted passes the trial of disability by catering for the welfare of the disabled: tapping
their resources; giving them sound education; moulding their character; developing their
human capital; helping them acquire the appropriate skills and providing the enabling
environment that engenders a life of bliss and happiness for all and sundry.
 The establishment of this centre is a major act of cIBADAH which is not less in status than the
construction of a mosque.
 The centre is a symbol of awareness and an epitome of concern. It is an eloquent way of saying
that as rotten as the society is, there are some few people, the like of Alhaja Sekinat Olapeju
Adekola, who care and feel for the disabled.
 It is also a performance indicator showing, among other things, that we are progressing from
being an under-developed to a developed community.
 Yet, the centre is also a challenge, calling for the spontaneous and unreserved support of the
rest of us, noting that as long as we are alive, there is always the possibility of becoming
disabled. May ALLAH continue to guard us against all forms of disability.
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5.0. RECOMMENDATIONS
1. The families of the disabled must rally round to give them sound education. Where the family
is unable, the Muslim UMMAH must make the necessary provision. This is the gap which
Alhaja Sekinat Olapeju Adekola is inviting all of us to fill.
2. The families of the disabled must ensure that they acquire the wherewithal required for self
sufficiency, self reliance and self-employment. Where the family fails, the Muslim UMMAH
must take necessary action. This is the call which Alhaja Sekinat Olapeju Adekola is again
inviting all of us to answer.
3. Where the acquisition of basic education proves to be impossible, the concerned families and
the Muslim UMMAH must not encourage begging as a way of life. This is a challenge which we
must all address.
4. Government should put in place, an effective mechanism that would enable the disabled to
acquire basic skills required for self-employment.
5. The society at large and the State and Federal Governments should collaborate to eradicate
the sorry-sight phenomenon of the disabled parading themselves as beggars and roaming
about the streets and public places. A back-up arrangement should also be made to
rehabilitate the disabled who might have already taken to begging as a means of livelihood.
6. In specific terms, the Muslim UMMAH should heed this clarion call for rehabilitation not only
because Muslims tend to have the lion share of the beggar population but also because man
deserves care and love regardless of religious affiliation. To do otherwise, is tantamount to
abandoning a primary assignment.
7. The Public should also be educated to have a more positive attitude to, and perception of the
disabled. It should be particularly noted that to love and care for the disabled is an act of
cIBADAH which attracts the love and care of ALLAH.
8. Given the staggering population of the disabled, this centre looks like a drop in the ocean. The
Muslim UMMAH should, therefore, rise to the challenge not only of expanding this centre, but
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9.
10.
11.
12.
of establishing more centres across the length and breadth of the country. This is to cater for
the needs of physically disabled Muslims and Non-Muslims alike.
In addition to the establishment of centres, we may also embark on the lofty project of
establishing schools for this category of people.
Scholarship schemes as well as special loans should also be put in place to cater for the
educational development of the disabled.
In line with current best practices, we may equally want to consider the adoption of the term
“people with special needs” in place of “the disabled”.
Everybody present at this occasion should endeavour to contribute to this centre believing
not only that the Almighty ALLAH shall reward us manifold, but also that this is one of the
most effective ways to save and prepare for a comfortable home in the hereafter.
When these recommendations are implemented along with other emerging suggestions, the way
would have been paved for: a dignifying life for the disabled; one of the best modes of worshipping
ALLAH; and one of the most effective media of serving HUMANITY.
Let me finally congratulate Alhaja Sekinat Olapeju Adekola for this phenomenal project. Let me
equally congratulate all of us that have cheerfully answered the call of Allah. May the Almighty
ALLAH accept it as an act of c IBADAH and may we all be rewarded with JANAT AL-FIRDAWS.
Mr. Chairman sir,
Distinguished Ladies and Gentlemen!
The other quote which I promised at the beginning of this presentation is this: When an individual is
tested by Allah, and that person cheerfully embraces the test, he or she may not be queried over
anything on the day of judgement (A paraphrased HADITH QUDSIYY).
Thank you for listening attentively.
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Abdalati, H. (1996). Islam in Focus. Plainfield, Indiana: American
Trust Publication.
Ali, M. (ND). The Religion of Islam. Cairo: National Publication
& Printing House.
Hitti, P.K. (1970). Islam: A Way of Life. South Bend, Indiana:
Regner/Gateway.Inc.Hoivic and Meijer (1994).
Oladosu, A.G.A.S. (2006). The Five Pillars of Islam as a Rallying Point in the Unity of the Ummah: The
Role of Iman. A Pre-Ramadan Lecture Delivered at the NTA Kaduna Network
Centre, Kaduna, on the 16th of September, 2006, in Compendium of the 1st Edition
of the NTA Kaduna Ramadan Lecture Series, 2006, pp.4-17.
Sayyid Qutb (1980). KHASAIS AL-TASAWWUR AL-ISLAMIY WA
MUQAWWIMATUHU. The Characteristics and
Fundamentals of the Islamic Concept. Cairo: Dar
Al-Shuruq.
www.disabled-dating.com/famousdisbledpeople (retrieved on 22nd April, 2010.)
www.on.wikipedig.org/wiki/Taha Hussein (retrieved on 21st April, 2010.)
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