Every human is precious with a special quality, and there are quite many of them at specialist schools. It is just a matter of being able to see that potential within every person, and be appreciative of

When I was requested to complete one of my practical teaching experiences at a specialist school,¹ I was worried. At the time, I was enrolled at a university to become a teacher, expecting to teach only at mainstream schools. The fear of unintentionally hurting the feelings of handicapped people in general was a big concern for me.

I prepared myself for the difficult task ahead. I was certain that this experience was going to be quite different to what I had previously encountered in regular schools, but what I experienced from the first day was beyond my imagination. I was surrounded with little children who could not see, hear, talk or walk. Normally, lunch time would mean kids running around and jumping with joy. It wasn’t like that here. Instead, there were a lot of students on wheelchairs, some walking slowly from one part of the room to another, some just sitting quietly, and some crawling on the floor. As I was watching them, I noticed a little boy approach. He crawled next to me and then patted the floor. I interpreted this as him asking me to sit next to him, so I kneeled down and said “Hello.” He reached over and gave the toy he was playing with to me and then crawled away slowly. For a brief moment I held the toy in my hands looking around confused. I did not know what to do.

Mike² was one of the four students in my class. He was visionally impaired. He could not walk either hence had to use a wheelchair. What was so lovely about Mike was his responsiveness; he would respond to everything, even to a question directed at someone else or to a conversation other people were having. Mike was one of the triplets; according to my mentor “he was the unlucky (!) one.”

Sam was another student also with limited vision. Some days he would surprise us by recognizing the person who walked in through the door; however, most of the time, he could not see objects that stood right in front of him, often tripping over them. Walking was also a difficult task for him; his teachers were teaching him how to use a cane. He was a popular boy at school. He would talk to everyone and most importantly, he would never forget them. His parents were considering enrolling him into a different specialist school due to his exceptional memory and fast learning skills.

Shane was the third student who could not speak. He was also using a wheelchair. Teachers were working vigorously to teach him how to use a machine that would assist him with his speech and also how to operate an automatic wheelchair.

Lana was the last student of the class who had difficulties with walking. In order to walk she needed support or had to use a walking stool. She displayed signs of timidity next to strangers, yet her friendliness towards the three boys in her class was remarkable. She would constantly talk to them and attempted to walk towards them. She was very responsive to some of our questions, but not to everything. If you insisted on a response, she would place her head on the table and start to ignore you.

Eating was an issue for both Sam and Shane; they had to be given some kind of a special formula instead of regular food. The formula was made up of a milky substance and it satisfied their hunger. It provided them with all the necessary minerals and vitamins that they could not receive from regular diet. Although teacher-aids would come at certain times to give the students food, it was not to satisfy their hunger; rather, it was to give them the opportunity to experience different tastes.

Everything in this school was new to me, so I was extremely cautious with everything I had to learn. Teachers and staff seemed to be very nice and talkative to the children. Initially I could hardly even talk to the students. If they had a question, I would reply with a smile. With each passing day, I grew confident. Before long, I was like their regular teachers who constantly talked and laughed with them. I began to assist my mentor by moving students around with wheelchairs.

The friendship and the relationship students had with one another were genuine, pure and innocent. They were just like other children; thinking about toys, playing games, and more importantly, cherished the love they received from family and friends. They had wants, needs, fears, likes and dislikes just like you and me. The importance of being able to “see the person, not the disability” meant a lot to me.

At this school each student had a machine called the “Big Mac.” The teacher (my mentor) would record information about students’ day at school and parents were also expected to record issues relevant to home. Every day, these Big Macs would travel to and from home with the children. The teacher and parents would listen to them. Shane had to use a more advanced machine called “FL4SH” to help him with his speech. He had to press a button with his head to indicate what he wanted to say. Every day Shane’s mother recorded news and jokes on this machine. During my entire time there, she recorded a message almost every day. My mentor would describe Shane’s mother as the best parent she had ever seen. It was at this school, I realized the sacrifices both parents were required to give and how much they should all be applauded for it.

Normally, it took students a long time to learn my name. I believe it is due to the difficulty of its pronunciation. However, at this school, the time it took for the students to learn my name was quite shorter than any other schools I went for placements. Mike was the first to pronounce my name… He would repeat my name so many times that it would be impossible for those nearby not to memorize it. I tried desperately to reply to all of his calls, but it was an impossible task.

Sam was a Sesame Street fan like any other child; his favorite toys were a vacuum and a car that had the pictures of Elmo and the Cookie Monster on them. He carried these toys wherever he went. He would hug, kiss and talk to them. One day, he began to say things like, “Rukiye the vacuum is sad” or “the car is crying!” I asked him, “Why Sam?” He replied, “Because, they can’t talk.” I smiled and suggested, “Why don’t you teach them how to talk, Sam?” I encouraged him to continue talking and to tell them “don’t be sad, don’t cry, be happy.” He never forgot this conversation. He began to repeat the words “don’t cry, be happy” to his toys, whenever he was next to me. I just loved the way he taught the vacuum how to talk. He would say “don’t cry vacuum, you can talk now” then he would press the “on”’ button, to which the vacuum would respond by saying words like “Hello.”

Sam’s birthday was another memory I would never forget. It was his ninth birthday. The following day, my mentor asked Sam to talk about his birthday to his classmates. He told everyone that he and his brother were sharing the same party due to having birthdates that were not too far apart. He continued talking about blowing candles and everyone clapping. He concluded by saying “Then I went into my room.” When my mentor asked follow-up questions like, “did you stay in your room after that?” and “didn’t you enjoy the party Sam?” rather than answering the question, Sam continued to describe the cake, candles and the singing of the “happy birthday” song. I was saddened by the story of Sam’s birthday party. I tried to contemplate how it must feel to not be allowed to attend your own birthday celebration. My mentor assumed that it was to prevent Sam from screaming loudly as he always did when he became over excited.

One day, I witnessed Sam’s unique emotional state with my own eyes. He was crying, constantly stomping from one place to another as he violently smashed and threw toys around. Even his favorite toys were amongst the victims. His sickness triggered this lovely boy to go through such a drastic emotional transformation.

On another occasion as we were waiting for the other students to arrive, Lana asked me to bring her a book. She imitated her teacher and pretended to read the book to Sam and me. She repeated the words “you can walk, he said; I can walk, she said” on every page. I wondered why she concentrated on these particular words. Was it because of the difficulty she experienced while walking? Perhaps, in her own way, she was expressing her desire to walk.

Observing these lovely children helped me realize how little we are thankful for what we have. We have so much, yet often we fail to display our gratitude. We often compare ourselves to those who are more fortunate, rather than thinking about those who have much less. If we are disappointed about not having the latest shoes, shouldn’t we remember Shane, Mike or Lana, who could not walk? If we complain about not having the best eye color, shouldn’t Sam or Mike be remembered, who could not see? If we cannot be bothered to talk with our family at dinner, shouldn’t we remember Shane? Because no matter how much he wanted to say a simple sentence like “I love you,” he was not able to.

It was my last day at this specialist school; a place I initially had doubts about attending. I bought each student a toy, and showed them how it lit up when shaken. That day, moments before I left the class, my four students chanted, “Rukiye…Rukiye… Rukiye!” They had made up a song with my name. As I pushed Mike’s wheelchair towards his bus, he was still shaking the toy madly as he shouted with joy, “Rukiye, Rukiye look, I’m lighting it, I’m lighting it!” I wondered if he really saw the lights. I was extremely sad to leave them, but I had completed the requirements of my placement. I can never forget these lovely students. Their smiling faces, especially Mike’s shy giggles and Lana’s loud laughter are still echoing in my ears.

About a month had passed when I went back to the school for a short visit. I was curious as to whether the students would still remember me. It was heart-breaking not seeing Lana and Shane there because they were away that day. Sam and Mike were having their snacks; the usual, cheese balls for Sam and sandwiches for Mike. Mike did not say my name which he repeated so many times before. Instead, he smiled and giggled as I spoke to him. This was enough to cheer me up; it seemed as though he recognized my voice. My mentor asked, “Sam who is this?” To which he responded “Rukiye” with a huge smile. I spoke with Sam for a while and then said a last “goodbye” to both, as their teacher-aid took them outside for recess. During our short conversation, Sam did not forget to update me on the mood of his car: “Rukiye, car is crying… don’t cry car, be happy!” Eventually, the students may forget me. But one thing is for certain, I will never forget them…

Notes

1. In the Australian school system, institutions that provide education to disabled students are known as “Specialist Schools.”
2. Names of students have deliberately been changed for privacy reasons.

Historically, people with disabilities have been prey to society’s misconceptions, stereotypes, labeling, and prejudices in many different ways. Such attitudes have led to exclusion, mistreatment, and deprivation of their rights to equal opportunities for education, jobs, and essential services. It is also a fact that the low participation rate of people with disabilities in society and the workforce is linked to their exclusion from the educational system. Many positive measures have been taken and research carried out in various countries recently to develop methods and strategies for welcoming and including people with disabilities into schools and communities. These concepts accord with Islamic principles of inclusion. To illustrate Islamic attitudes towards people with disabilities, we will refer to the Qur’an, and the life example of Prophet Muhammad and his sayings, which are called hadith.

In the dictionary, the term “inclusion” is defined as “the act of including or the state of being included.” (1) Miller and Katz (2002) presents a common definition: “Inclusion is a sense of belonging: feeling respected, valued for who you are; feeling a level of supportive energy and commitment from others so that you can do your best work.” In special education, inclusion is the practice of placing children with disabilities (be these physical, emotional or other) into the general classrooms either all or most of the time and educating them with their non-disabled peers by using special teaching approaches, equipment, and care. In a broader sense, inclusion means being included in life and participating using one’s abilities in day to day activities as a member of the community. It is being a part of what everyone else is, and being welcomed and embraced as a member who belongs. Inclusion can occur in schools, communities, religious activities, playgrounds, work, and recreation.

Islam opposes prejudice against and exclusion of any group of people. The Qur’an addresses all of humanity in this way: “O mankind, We created you from a single [pair] of a male and a female, and made you into nations and tribes, that you may know each other [not that you may despise each other]. Verily the most honored of you in the sight of Allah is [he who is] the most righteous of you. And God has full knowledge and is well acquainted [with all things]” (49:13). In this revelation God is telling us that He created us from one man and one woman meaning then that we are all equal and that all human beings are created through the same process, not in a manner in which some are created better than others.

The scholar Fethullah Gulen says, “Islam promotes equality as the will of God Almighty and requires mutual respect of fellow human beings. Islam embraces every individual and every group with the same equality and warmth. It responds to the expectations and the needs of everyone in the same way. As if shouting at the top of its lungs that no one is superior to another human being, it frequently emphasizes equality and equal opportunities.”(2) Islam teaches us that everyone deserves love, care, and respect, and this fact does not change when a person is impaired. What really matters is his or her heart and conduct. We are enjoined to be accepting of all people regardless of their disability and include them amongst us and support them by addressing their needs. In one of the hadith, our Prophet said, “God the Merciful shows mercy to merciful people. Show mercy to those on earth so that God shows mercy on you” (Abu Dawud). It is the duty and responsibility of everyone to serve the needs of others, and Divine mercy and blessings will be showered on us.

Islamic history has a shining record of many examples of people who, while having some kind of disability, were included and had prominent status in society. Abdullah ibn umm Maktum, who was blind, was among the first to accept Islam. He was devoted to the Prophet and extremely eager to memorize the Qur’an. When the Prophet arrived in Medina, he appointed Abdullah to be one of the muezzins (calling the Muslims to prayer five times a day). On several occasions, the Prophet placed Abdullah in charge of Medina in his absence. This is a remarkable example of inclusion that shows how people with disabilities are looked upon and treated in Islam. What we learn from this outstanding act of our prophet is that we should not belittle disabled people or make superficial judgments because although people have certain disabilities they might be capable of doing great deeds, and it is also important to delegate leadership responsibilities to disabled people when they are capable of such duties.

The story of Julaybib, one of the contemporaries of the Prophet, is another vivid example of inclusion. In addition to being poor, Julaybib had an unpleasant physical appearance and nobody wished to let their daughter marry him. Upon the Prophet’s request, a noble family gave him their daughter in marriage. Later on, when Julaybib was martyred in a battle, the Prophet put his hand on his knee and said: “This one is of me and I am of him.” This humane gesture of the Prophet was a powerful demonstration of the principle of inclusion. It was a dramatic act of advocacy, in word and action, on the part of a community leader to educate his people about the importance of accepting others for what they are. (3)

On another occasion, God’s Messenger met a woman who complained that she suffered from epileptic fits. She expressed concern that her body would become exposed during such episodes. Prophet Muhammad offered the woman two choices. He could either pray to God that she could have access to paradise if she patiently resigned herself to her condition, or he could ask God to heal her. She opted to continue to bear her condition with patience but also asked the Prophet to pray that her body might no longer become exposed to the view of strangers. This story brings out three important points. First, it illustrates the value of forbearance on the part of the person with the disability. More importantly, it affirms the right of individuals to draw attention to their special needs and to speak out for their rights as a matter of social justice. Finally, the story points to the important role of advocacy and the support which the wider community is expected to provide to the individual. (4)

Also, during the high centuries of Islamic civilization a significant number of blind, deaf or physically disabled people played notable roles as philologists, transmitters of the law, teachers, poets, and social commentators, outstanding among whom were Abu’l Ala al-Ma’arri, Abu Uthman Amr bin Bahr (Al-Jahiz), Bashshar ibn Burd, Ibn-Sirin, Qatada ibn Di’ama al-Sadusi, Muwaffaq al-Din Muzaffar, and Thalab. Atta Ibn Abi Rabah, who was black, lame and partially paralyzed, was known as the greatest Mufti in Mecca.

Later, at the Ottoman court in the sixteenth and seventeenth centuries, deaf servants taught their sign language to courtiers and sultans when it became a recognized means of communication; this was during a period when Western Europeans were still debating whether deaf people were capable of learning anything or thinking as rational beings. (5)

Contemporary attitudes to people with disabilities

It is very pleasing to see global efforts and mobilization to protect the rights of people with disabilities nowadays. In many developed nations, where the concept of inclusion is almost new, many efforts are being made to ensure that disabled people have full access in education and other life activities. A lot of research and practices which accord with Islamic teachings have been carried out in recent years to provide an inclusive education and environment for children with different special needs. In response to the ongoing disability rights and parents’ movements through which disabled people have claimed their human rights, many economically strong governments have taken great steps to promote social and educational inclusion with legislation to protect the rights of the disabled, development agencies, health organizations, and service providers. In Western Europe, North America, Canada, and Australia extensive educational systems are in place for most individuals with disabilities. Some nations integrate these students in general classrooms and others provide specialized classrooms or schools. In the USA, for instance, due to the continuous demand of people with disabilities and their advocates for equal access to education, federal legislators enacted the Education for All Handicapped Children Act (Public Law 94-142) in 1975. This law was to make sure that all children with disabilities had the opportunity to receive a free appropriate public education in the “least restrictive environment.” (6) The law has since been revised many times over the years and the most recent amendments were passed by Congress in December 2004, with final regulations published in August 2006.

The following is one of the findings of the American Congress held in 2004: “Disability is a natural part of the human experience and in no way diminishes the right of individuals to participate in or contribute to society. Improving educational results for children with disabilities is an essential element of our national policy of ensuring equality of opportunity, full participation, independent living, and economic self-sufficiency for individuals with disabilities.”(7) To sum up the other findings of this Congress, education of children with disabilities can be done more effectively by providing special education and other necessary services for such children in the regular classroom by using assistive technology, training parents and teachers about disabilities, implementing adaptations and modifications to support them in the regular classrooms, and writing individual education plans to meet their needs in the “least restrictive environment,” (8) defined by the IDEA (Individuals with Disabilities Education Act, 2004) as “to the maximum extent appropriate, handicapped children are educated with children who are not handicapped, and, that special classes, separate schooling or other removal of handicapped children from the regular education environment occurs only when the nature or severity of the handicap is such that education in regular classes with the use of supplementary aids and services can not be achieved satisfactorily.” (9)

Conclusion

Islam gives guidance and knowledge to mankind in all aspects of life, and research-based findings in different fields of life are proving this day by day. According to the Islamic teachings which have their source in the Qur’an and life examples of Prophet Muhammad, we are to respect and support all human life, however it presents itself and to value the potential of every individual. Centuries ago God’s Messenger showed us how to deal with this important social issue. People with disabilities are part of our society and have their rights to participate fully and equally in all kinds of activities. Education is the best place we can start because children who have been separated at school tend to be kept separate as adults through work and all fields of life. Through an inclusive education children with disabilities remain on a route that leads to an adult life as an active member of society. Meeting all their needs together increases their ability to achieve academic and physical growth to their potential, and it improves their overall quality of life and social status.

Hurisa Guvecin is a Special Education and ESL teacher in Dallas, Texas.

References

1. http://dictionary.reference.com/

2. http://www.fethullahgulen.org/content/view/1983/14/ (Fethullah Gulen, Theme: Islam and dialogue, a message addressed to International conference of Islam April,29–30, 2005)

3. http://www.icv.org.au/news.shtml (Disability and Islamic Insight by Sheikh Isse A. Musse)

4. Ibid.

5. http://www.independentliving.org/docs7/miles200701.html#c25

6. Anne M. Beninghof, Ideas for Inclusion, pg 3 (“What’s happening?”) 1993.

7. http://www.nichcy.org/reauth/PL108-446.pdf

8. Ibid.

9. Anne M. Beninghof, Ideas for Inclusion, pg 8. 1993

What is malformation? If a little girl, with six fingers on one hand, says she loves her sixth finger very much, how do we tell her she is malformed?

Blepharoptosis is a condition in which the upper eyelid droops in consequence of paralysis of muscles or nerves. But would we say that having drooping eyelids, eyes with short palpebral fissures, is a malformation? Would we not then have to say that most Chinese and Japanese have somewhat ‘malformed’ eyes?.

If the little girl’s sixth finger causes her no impediment, except for its appearance, would it be right to think of it as a ‘disability’ or a ‘problem’? On that criterion, obesity or anorexia nervosa could also be considered as disability. They are not only disagreeable in appearance but also impair physical and social function. Such impairment must surely be part of any definition of disability.

But this too raises a question. If an abnormality does not cause impairment of function, but only makes a person ugly, do we consider it a disability? Who will judge the level of ugliness, the individual or society? A schoolgirl with polydactylism – more than five fingers or five toes; a young man with alopecia universalis – absence at all hair, on the head and body; a teenage girl with ichthyosis vulgaris (xeroderma) – a severe skin disorder which causes an ugly appearance – if such conditions do not cause any impairment, if people have got used to seeing them, the individuals may not perceive themselves as ugly and therefore not feel distress. But if their appearance does disturb others and they feel distressed as a result, should we describe them as normal or disabled’? A little girl in a nursery school may be afraid of holding up a polydactyl hand; his co-workers may be upset by sharing a workplace with a man suffering from alopecia universalis; a hair dresser may not want to cut the hair or manicure the nails of a girl who suffers from ichthyosis vulgaris.

Plainly, clinical definitions do not define or cover disability. Sociological reflections are also important. Sometimes it is more important to ask how people around a particular individual perceive that individual, than to ask how medical science defines his or her condition.

There are situations where individuals do not feel handicapped and find their lives valuable and worth living, but people around them are upset by them and label them as disabled. In contrast to this, there are some cases, in which, the individual is considered medically ‘normal’, is perceived as ‘normal’ by society, and his or her condition does not cause any impairment, but that individual thinks that a particular part of his or her body is a problem and tries to find a ‘solution’ to it. These ‘solutions’ are an important part of the plastic surgeon’s workload. It is not easy to explain the circumstances which disturb people so much that they take the risk of surgery. But we may infer another factor to define disability namely the psychological state of the individual. The individual may not have any physical abnormality but psychologically he or she feels abnormal. Hospital records abound with such cases.

Among the most difficult ‘abnormalities’ are anomalies affecting the newborn and congenital malformations. There are 200 such ‘disabilities’ (see Goodman and Gorlin 1983). Among them are Downs Syndrome, Spina Bifida and Fetal Alcohol Syndrome. The distress caused by such illnesses has led to attempts to identify cases as early as possible. In order to do this, scientists have established new prenatal diagnostic methods such as USG (ultrasound), amniocentesis, CSV (cholonic villi sampling) and photocopy. 60-65% of malformations can be diagnosed with these methods (Goodman and Gorlin, 1983, p.83). However, we must define our aims clearly to protect humankind from being victims of these improvements. Goodman (1986, pp2l4-17) suggests that prenatal diagnosis is used for monitoring the pregnancy, to localize the placenta, to detect multiple pregnancies, to know fetal age correctly, to monitor probable congenital malformation and to make studies about the genetic, biochemical and chromosomal structure of the fetus. These are all aims which are innocent and for the benefit of humankind. But, like all other new technologies, they do raise moral questions.

Before 1977, prenatal diagnosis was rare in Sweden. The number of late terminations because of fetal abnormality was 34 in that year. By the end of the 1980s, this number had reached 100 per year. 40% of these terminations were because of Downs Syndrome and 15% because of NTD (Neural Tube Defect) (Reid, 1991, p.77). Introduction of the technologies to Portugal, Greece and Germany led to new legislation on the termination of pregnancies (Reid, 1991, p.9).

Despite all measures and methods of elimination, disabled babies continue to be born. Maybe attention should be turned to treatment and rehabilitation. Although it is not always possible to correct impairment completely, quality of life can be improved through a variety of rehabilitation methods.

Almost half of handicapped newborns die in the first year of life and 80% of the rest need corrective surgery or lifetime therapy. For this reason, treatment and rehabilitation are costly options. But after the improvement of surgical sciences, especially plastic surgery in recent years, the remediability of many conditions has increased.

Remediability or irremediability of disabilities is of crucial importance in determining the treatment offered to handicapped newborns. Decisions about remediability or irremediability are made by doctors. The reasoning and judgments of philosophers, theologians, sociologists, other experts (and, of course, parents) are informed by data supplied by doctors. The objectivity of that data is not unquestionable. Dr John Freeman (quoted in Kuhse and Singer 1985, p.63) observed: ‘It concerns me greatly that a given child born in Sheffield has a 75% chance of being dead; that the same child born in Baltimore…has a 95% chance of being alive. And yet this is a decision made by the parents on the advice of either Dr Lorber or myself. That is scary.’

In this discussion of the definition of ‘disability’, we have tried to show that it and related terms cannot be solely the domain of doctors. It is true that scientists are vital in this area but they need to be aware of societal and religious issues. We cannot leave decisions about ‘disability’ to scientists who worship only science.