Langkau ke kandungan utama

Advocating for People with Disabilities (PWD) in Islam

dari ChangkatNingkeBTP
 


This article explores the Islamic perspective on advocating for people with disabilities (PWD), highlighting the moral and religious obligations to provide support and ensure equality. By examining various Quranic verses, Hadiths, and scholarly works, it elucidates the principles and guidelines for empowering PWD within an Islamic framework.

 

Keywords: People with Disabilities, Islam, Advocacy, Equality, Quran, Hadith

 People with Disabilities (PWD) are often perceived as a marginalized group requiring continuous welfare and support from society. This perception is grounded in their physical or mental limitations, which hinder their full participation in societal activities. According to Izzatul Najiha and Farhah Zaidar (2020), PWD are viewed as a test from Allah SWT, necessitating acceptance with gratitude and patience. The responsibility of supporting PWD falls upon their families, society, and the government, fulfilling a communal obligation (fardhu kifayah).

 Islamic Teachings and PWD

 

Islamic teachings provide comprehensive guidance on the treatment and support of PWD. Surah 'Abasa and Surah al-Nisa' emphasize the importance of equitable treatment and support for PWD, reflecting principles of inclusivity and respect for all individuals, regardless of their physical or mental conditions.

 1. Equality and Respect

   - Dr. Wahbah al-Zuhaily interprets the verses 1-10 of Surah 'Abasa as clear evidence that Islam mandates equal treatment in providing knowledge and religious guidance, irrespective of one's socioeconomic status (2020).

   - Faisel A. Alnaser (2024) asserts that PWD should be given the same opportunities as others, emphasizing the spiritual equality promoted by Islamic law.

 2. Legal and Religious Obligations

   - Azman Ab Rahman (2022) discusses the legal and religious responsibilities of PWD in fulfilling their religious duties, with exceptions granted to those with severe cognitive impairments. This distinction ensures that religious obligations are aligned with an individual's capacities.

 3. Advocacy and Social Inclusion

   - Muhammad Haiqal Hassan and Khazri Osman (2022) stress the importance of including PWD in religious outreach (dakwah), recognizing their potential contributions to society and the need for tailored communication strategies to overcome various barriers.

 4. Welfare and Support Systems

   - JAKIM (2024) outlines current challenges and strategies in the Action Plan for Muslim PWD, emphasizing the importance of technological integration and societal support systems to enhance the quality of life and spiritual well-being of PWD.

 Challenges and Recommendations

 Despite the clear guidelines provided by Islamic teachings, several challenges persist in the practical implementation of these principles. These challenges include societal attitudes, lack of comprehensive legal protections, and inadequate support systems.

 1. Societal Attitudes

   - There is a need to shift societal perceptions of PWD from being objects of pity to being valued members of the community. Educational campaigns and community engagement can play crucial roles in changing these attitudes.

 2. Legal Protections

   - While Islamic law provides a robust framework for the rights of PWD, it is essential to ensure that national laws and policies align with these principles. Comprehensive legislation that protects the rights and dignity of PWD is necessary.

 3. Support Systems

   - Establishing and maintaining support systems that cater to the diverse needs of PWD is crucial. This includes access to healthcare, education, employment opportunities, and religious services tailored to their needs.

 Conclusion

 Islamic teachings offer a profound and inclusive approach to advocating for PWD, emphasizing equality, respect, and support. By adhering to these principles, societies can ensure that PWD are not only included but are also empowered to contribute meaningfully to their communities. Future research should focus on the practical implementation of these teachings and the development of comprehensive support systems that uphold the dignity and rights of PWD.

 References

 - Azman Ab Rahman (2018). Kedudukan Orang Kurang Upaya (OKU) Sebagai Asnaf Ar-Riqab Di Malaysia. Journal of Fatwa Management and Research, 12(1), 2232-1047.

- Faisel A. Alnaser (2024). Rights of People with Disabilities from Islamic Perspectives. Journal of the British Islamic Medical Association.

- Izzatul Najiha Baharudin & Farhah Zaidar Mohamed Ramli (2020). Orang Kurang Upaya (OKU) Menurut Perspektif Al-Quran Dan Hadis. e-Proceeding of The 2nd International Conference On Contemporary Issues In Al-Quran And Hadith (THIQAH 2020).

- JAKIM (2024). Pelan Tindakan Agensi Agama Bagi Orang Kurang Upaya Muslim (2024-2028).

- Muhammad Haiqal Hassan & Khazri Osman (2022). Dakwah Terhadap Golongan Kurang Upaya. Seminar Dakwah dan Wahdah al-Ummah 2022.

- Wahbah al-Zuhaily (2020). Tafsir al-Munir Juz 'Amma. Persatuan Ulama Malaysia & Intel Multimedia and Publication.

 


Labels:

Ulasan

Catat Ulasan

Catatan popular daripada blog ini

MPW : SOALAN TUGASAN KUMPULAN

dari ChangkatNingkeBTP Tugasan ini mewakili 30% dari keseluruhan markah MPW. Setiap kumpulan ( maksimum 5 pelajar ) hanya perlu memilih 1 (SATU) sahaja soalan untuk dijadikan soalan kumpulan.   Format tugasan kumpulan adalah seperti yang diperjelaskan di dalam kuliah pada 14 Mei 2012 Sila lakukan perbincangan bersama ahli kumpulan masing-masing berkenaan topik yang ingin dipilih Sila isi ruangan komen dalam topik ini dengan menyatakan tajuk yang dipih & ahli-ahli kumpulan berserta nombor matrik masing-masing SOALAN TUGASAN :
20 ulasan
Baca Lagi

KERUNTUHAN INSTITUSI KEKELUARGAAN DI KALANGAN MASYARAKAT ISLAM SEMAKIN MERUNCING

dari ChangkatNingkeBTP Sumber: http://haziqinthehouse.blogspot.com/2010/11/keruntuhan-institusi-kekeluargaan-di.html Setiap keluarga mempunyai nilai dan maruah yang dipertahankan oleh ahli keluarganya sendiri. Keharmonian kekeluargaan dicapai melalui hubungan baik antara semua ahli keluarga. Perhubungan spiritual seperti agama, emosi seperti kasih sayang , sikap hormat – menghormati dan bertanggungjawab.  Oleh itu institusi kekeluargaan  adalah institusi yang terpenting dalam proses pembentukan individu yang sihat dari segi mental dan fizikal. Pada zaman yang serba moden ini kita sering mendengar dan terbaca di muka akhbar tentang permasalahan dan isu seperti  keruntuhan masyarakat . Sebagai contoh kes pebuangan anak luar nikah, kes penderaan kanak-kanak, kes penceraian dan sebagainya. Kekeluargaan merupakan salah satu aspek kehidupan manusia yang perlu diambil perhatian oleh syariat Islam. la dilihat sebagai wadah bagi lelaki dan wanita untuk mencari kedamaian da...
Catat Ulasan
Baca Lagi

Tun Dr Siti Hasmah: Kasih yang Melihat Potensi Anak Cerebral Palsy

Pemergian Allahyarhamah Tun Dr Siti Hasmah Mohd Ali hari ini mengundang rasa dukacita yang mendalam. Saya merakamkan takziah kepada Tun Dr Mahathir Mohamad dan seluruh keluarga. Malaysia kehilangan seorang tokoh yang dikenang kerana kelembutan budi dan kesediaannya mendekati mereka yang memerlukan perhatian.  Sebagai mantan Presiden Malaysian Advocate for Cerebral Palsy , saya ingin mengenang satu sisi khidmat beliau yang dekat di hati komuniti kami. Rekod Persatuan Kanak-Kanak Cerebral Palsy Pulau Pinang mencatatkan bahawa pada November 1981, Tun Dr Siti Hasmah melawat pusatnya dan membawa sumbangan daripada Badan Amal dan Kebajikan Tenaga Isteri-Isteri (BAKTI). Catatan itu mungkin ringkas, tetapi bagi sebuah pusat yang berusaha menyediakan pendidikan dan sokongan kepada anak-anak, kehadiran dan bantuan sedemikian mempunyai makna yang besar.  Kunjungan itu mengingatkan kita bahawa perjuangan anak cerebral palsy dan keluarga mereka sentiasa memerlukan lebih daripada simpati. M...
Catat Ulasan
Baca Lagi