The Concept of Special Education in Islam

The modern civilized world has recently paid attention to people with special needs ..currently around 10% of the world’s population or roughly 650 million people live with a disability. Different laws are introduced for betterment of such people e.g. ADA, IDEA ,architectural barrier act , civil rights of institutionalized person act, national voter registration act, telecommunication act, fair housing act etc. But the idea of giving rights to special need people is very old and presented by our beloved prophet Muhammad SAW in a beautiful way .

In early societies, history of west shows unjust behavior with special need people which also includes killing of such persons.Among the Greeks, the sick were considered inferior (1953), and in his Republic, Plato recommended that the deformed offspring of both the superior and inferior be put away in some “mysterious unknown places” (Goldberg & Lippmann 1974). During the 16th century, however, Christians such as Luther and John Calvin indicated that the mentally retarded and other persons with disabilities were possessed by evil spirits. Thus, these men and other religious leaders of the time often subjected people with disabilities to mental and/or physical pain as a means of exorcising the spirits (Thomas 1957).Variations in the treatment of persons with disabilities are manifest in Africa as in other parts of the world (Amoako 1977). Among the Chagga in East Africa, the physically handicapped were perceived as pacifiers of the evil spirits. English philosopher Herbert Spenser (1820-1903) called on the society to deny those with special needs any kind of help, claiming that this category constitutes a useless, heavy burden for a society to carry.

Respect and education of PWD:

 happened in a well-known incident that Prophet Muhammad frowned at the face of a blind man, `Abdullah ibn Umm Maktoum (may Allah be pleased with him) when he came to ask the Prophet about a Shari `ah matter. The Prophet (peace and blessings be upon him) was sitting at that time with a group of noble and high-placed people attempting to win them over toward Islam. Although the blind man did not see nor perceive his frowning face, yet Allah (the Mighty and Exalted) blamed His Messenger for doing this, saying what means in the Qur’an, (He frowned and turned away, that the blind man came to him. And what makes you realize whether he would possibly (try) to cleanse himself? Or that he would constantly remember, and the Reminding would profit him?)(`Abasa 80:1-4).

Afterwards, the Prophet used to meet that blind man with a welcoming and smiling face, saying to him, “Welcome to a man for whom my Lord has blamed me!” (Al-Qurtubi).

Forgiving attitude towards persons with special needs:

The beloved Prophet’s mercy toward those with special needs, his forgiveness to the ignorant and his forbearance toward the fool did most evidently emerge in the battle of Uhud (Shawwal AH 3/ April 624 CE). It is reported that when the Prophet headed along with his army toward Uhud, intending to pass by a farm owned by a blind hypocrite, the latter insulted the Prophet (peace and blessings be upon him). The blind man picked a handful of dust and insolently said to the Prophet, “By Allah, if I am certain that none but you will be affected by it, I will definitely throw it at you.” The Companions of the Prophet were about to kill that blind person, but the Prophet forbade them, saying, “Leave him alone” (Ibn Kathir).

Encourage them:

The Prophet (peace and blessings be upon him), addressing all who have illnesses and disabilities, said,” No Muslim is pricked with a thorn, or anything larger than that, except that a hasanah will be recorded for him and a sin will be erased as a reward for that”(Al-Bukhari and Muslim).

There exists in these Prophetic texts and hadith qudsi comfort and glad tidings for everyone with a certain disability; if they exhibit patience at their adversity, being content with the trial Allah has afflicted them with, anticipating the reward from Allah alone for their disability, Allah will recompense their with Paradise.

Equal rights for persons with special needs.

Participation of disabled persons in jihad:

`Amr ibn Al-Gamouh was a lame man. However he insisted on participating with the Muslims in the battle of Uhud where he was martyred. The prophet passed by his body and said, “As though I could see you walking with this leg of yours, being heard, in Paradise” (Authenticated by Al-Albani).

Honored them with high authority:

It is narrated that the Messenger of Allah left Ibn Umm Maktoum twice as his successor in Madinah to lead the prayer, though he was blind (Ahmad).

Giving them right of Azaan like normal human beings:

And it is reported on the authority of `Aisha (may Allah be pleased with her) that Ibn Umm Maktoum was a muezzin of Allah’s Messenger (peace and blessings be upon him) though he was blind (Muslim).

Trust them:

It is narrated via Said ibn Al-Mosayyab (may Allah have mercy on him) that when Muslims would go on their expeditions, they used to leave those among them who were chronically ill, submit the keys of their doors to them, saying, “We have made it lawful for you to partake of our houses’ food” (Ar-Razi).

Al-Hasan ibn Muhammad said, “I entered upon Abi Zayd Al-Ansari, who called out the Adhan andIqamah while he was sitting.” He added, “a man advanced and led us in prayer. That man was lame whose leg was hit in the Cause of Allah, the Exalted” (Al-Baihaqi).

Thus was the Prophet’s society, a society that was marked by mutual support, cooperation, and unity in consoling, honoring, and respecting those with special needs. For all of this, the course of the merciful Prophet (peace and blessings be upon him) was the role model in dealing with those who have special needs.

Praying for Them

The mercy of the Prophet of Islam toward people with special needs was so manifest as well when he legislated the supplication for them as a way to encourage them to endure afflictions. He desired to create will and build resolve in their souls.

Negation of making fun of them:

People with special needs, in some societies of Europe, were taken as objects of mockery, amusement, or fun. The handicapped would, therefore, find themselves stuck between two fires: the fire of exclusion and isolation on one hand, and the fire of derision and malicious joy on the other. Accordingly, the society would turn, within itself, into an abode of estrangement, persecution, and separation.

 (O you who believe,let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And who so turneth not in repentance, such are evil-doers.) (Al-Hujurat 49:11)

Additionally, the Prophet (peace and blessings be upon him) has warned in such a strict manner against misleading the blind away from their path or harming them or making them an object of fun and mockery: “Cursed is he who misleads a blind person away from his path” (Authenticated by Al-Albani).

This carries a severe threat for those who take the congenital defects as a method of fun, amusement, or derision, and for those who look down at those who are defected. People afflicted with certain defects could be a brother or sister, father or mother, son or daughter, tested by Allah, so that we may take a lesson from their condition and recognize the power of Allah; not for the purpose of making them an object of entertainment.

The Islamic concept of social interaction with pwd:

The pre-Islamic society used to boycott people with special needs, isolate them, and prevent them from leading normal lives, such as their right to marriage or even interaction with people.

Sharing food with them:

Before Islam, people of Madinah used to prevent the lame, the blind, and the diseased from sharing food with them, because they deemed them disgusting. On this, Allah the Exalted revealed what means,

(No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if you eat from your 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 fathers’ brothers, or the houses of your fathers’ sisters, or the houses of your mothers’ brothers, or the houses of your mothers’ sisters, or (from that) whereof you hold the keys, or (from the house) of a friend. No sin shall it be for you whether you eat together or apart.But when you enter houses, salute one another with a greeting from Allah, blessed and sweet.Thus Allah maketh clear His revelations for you, that haply you may understand.)(An-Nur 24:61)

It is indicated here that there is no harm in jointly partaking of food with the sick, the blind, and the lame. They are people just like ourselves, having the same rights as ours. So, Muslims do not boycott, isolate, or forsake them, for the most honorable among Muslims in Allah’s sight are the most pious, regardless of anything else. Besides, there is a hadith that reads “Allah looks at neither your appearances nor your wealth; rather, He looks at your hearts and your deeds”(Muslim).

Right of marriage:

Unlike what some societies had done, Islam permitted people with special needs to marry, for they have hearts, emotions, and feelings, just like others. The right to marriage was, therefore, established for them so long as they have the ability needed for that.

They have rights as well as obligations. Muslims did not exploit the weakness of those with special needs; Muslims did not take away their due rights or deny them their rightful property.

Special relief for persons with special needs in Islam:

Among the forms of mercy toward people with special needs is the fact that Shari`ah takes them into consideration with regard to many of the obligatory rulings, removes the difficulties they might encounter, and makes things easy for them.

On the authority of Zayd ibnThabit(may Allah be pleased with him), the Prophet (peace and blessings be upon him) dictated to him the verse that says what means: (Those of the believers who sit still … are not on an equality with those who strive in the way of Allah with their wealth and lives) (An-Nisaa’ 4:95).He said, “Ibn Umm Maktoum came while the Prophet was dictating it to me to write it down, and said, ‘O Messenger of Allah, if I was capable of jihad, I would certainly do;’” he was a blind man. Zayd ibn Thabit further said, “Then, Allah, Almighty and Exalted be He, revealed to His Messenger, (other than those who have a (disabling) hurt)” (An-Nisaa’ 4:95). (Al-Bukhari)

Relieving the burdens of people with special needs, Almighty Allah says what means:

(There is no restriction on the blind, nor is there restriction on the lame, nor is there restriction on the sick. And whoever obeys Allah and His Messenger, He will cause him to enter Gardens from beneath which rivers run; and whoever turns away, He will torment him with a painful torment.)(Al-Fath 48:17)

Thus, Almighty Allah absolved them from the obligation of jihad in the battlefields. They may carry arms and go to battle voluntarily only.Nevertheless, the relief enjoyed by the handicapped under the Islamic law is distinguished by balance and moderation. A disabled person should be relieved in proportion to his disability and be obligated according to his ability.

Verily, Allah absolved the blind from the duties that necessitate eyesight, the crippled from the duties that involve walking or cannot be done with lameness, and the sick from the duties canceled on account of sickness, such as fasting, the conditions and pillars of salah, and jihad and so forth. (Al-Qurtubi)

The blind and the insane are examples of this; the former is charged with all the Shari`ah obligations except for certain duties such as jihad. As for the latter, Allah Almighty has absolved them from all obligations. The Prophet (peace and blessings be upon him) made it clear that three types of people are not accountable: “a sleeping person till he wakes up, a child till he grows up, and an insane person till he turns sane” (Ibn Majah).

A madman shall not be punished in any way, no matter what mistakes he may make or crimes he commits.

Role of family as a part of social therapy from an Islamic perspective

Family is an important socio-cultural component as it is the unit of the society, which has a huge impact on personality development and a potential factor in different psychiatric disorders. Bowlby revealed that the permanent loss of a parent during childhood may increase the vulnerability to certain forms of psychopathology, for example, depression.

Islam enforces the family role in Muslim’s life and emphasizes the religious, moral, and ethical values, on the contrary to Western society, which started nowadays to suffer from moral decay leading to broken families with increased divorce rate and number of unwed mothers and single parent families. Drug abuse and excessive sexual activities are predominant in adolescents and young adults. These events lead to conflict, loneliness, guilt, loss of self-esteem, which results in manifestation of a variety of pathological disorders.

Music Therapy:

Researchers found that music has a great effect on treatment of depression, insomnia, stress, schizophrenia, dementia, and childhood-related disorders like autism.

Regarding the concept whether music is allowed or forbidden in Islam (Halal or Haram), we can find different views from Islamic scholars, however, generally music is not considered forbidden in Islam as long as it is a therapeutic need.

A thousand years ago, Muslim physicians were at the leading frontiers of medicine and used innovations and different therapeutic techniques that are now considered modern. They treated mental illnesses by confining patients in asylums with twenty-first-century techniques of music therapy.

Al-Mansuri hospital in Cairo, which was established by Malik al-Mansur Sayf al-Din Qalawun in 1284, just like today’s advanced hospitals; provided patients with entertainment by light music. The Sufis mention that mental and nervous disorders are cured by music. The great Turkish Islamic scientists and doctors Al-Razi (854–932), Farabi (870–950), and Ibn Sina (980–1037) established scientific principles concerning musical treatment, especially of psychological disorders.

According to Farabi, the effects of the makams of Turkish music on the soul vary according to the type of makam (i.e., Rast makam: brings a person happiness and comfort). He also outlined the effects of the makams of Turkish music differs according to the times they were effective (i.e., Isfahan makam: effective at dusk). Then the great Islamic thinker and philosopher Ibn Sina (980–1037) applied Farabi music work in his practice with mentally ill patients.

The work of these two scientists became the base for the developing Turkish music therapy.

Aromatherapy in Islam

Generally aromatherapy is considered one of the relaxation techniques both physically and mentally and it can help in different psychiatric disorders like anxiety, depression, and dementia.

Reviewing Islamic history, one will find many references to musk, rose, sandalwood, oud, bakhoor, frankincense, myrrh, jasmine, lilies, citrus oils, and other fragrances.

Avicenna (Ibn Sina, the Islamic philosopher) writings record over 800 medicinal plants and essential oils including chamomile, lavender, and countless others. He was the first to perfect the distilling of oils from plants, which is used today to make concentrated forms of aromatherapy oils. In the thirteenth century, the Arab physician Al-Samarqandi wrote on the aromatherapeutic use of herbs and flowers.

 Establishment of institutes for people with special needs:

Umayyad caliph Al-Waleed ibn`Abdul-Malik (may Allah have mercy on him) gave the  idea of the establishment of institutes or centers for the care of people with special needs . In AH 88(707 CE), he ordered the establishment of a foundation specialized in looking after them. Doctors and servants, paid fixed stipends, were employed in this foundation. He granted a regular allowance to persons with special needs, and told them, “Do not beg people.” Thereby, he made them sufficient enough to not beg others. In addition, he appointed employees to serve all those who were disabled, crippled, or blind (Ibn Kathir, At-Tabari).

It can be concluded that islam is a perfect religion for all mankind not just for normal human beings also for people with special needs. The idea of special education is first introduced in islam ..This was the approach of the islam in dealing with people with special needs at a time the rights of those people were not recognized whatsoever by any people or regime. So, the Islamic law came and defined the comprehensive and perfect care for people with special needs. It has put them on a good place within the priorities of the Muslim society.Different therapies are introduced by Muslims for their treatment. It has legislated the forgiveness of the fool and ignorant among them.The idea of vocational training is also introduced , It has honored their afflicted ones, especially those who have certain talents, useful crafts, or successful experiences. It has also encouraged visiting and praying for them. It has prohibited ridiculing them. It breaks their isolation and boycott, give relief in the rules for them and absolves them from their obligations. Perfect indeed is the law of Islam and its Prophet Muhammad SAW role model  for All the mankind ..

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