Ɗan adam yana iya zama da "ainihin da aka ɓata" ta hanyar wulaƙanta shi. Tsofaffi, marasa lafiya da masu nakasar hankali na iya zama kowannensu abin da ake sanya wa ido a matsayin "wasu", domin ana iya ɗaukarsu marasa ƙarfin zamantakewa da rashin ƙwarewa. Ƙungiyar da ake wa wannan kallo ana rage darajarta, a cire mata mutuncinta na mutum, kuma tana iya fuskantar wariya cikin sauƙi. Ko da yake abin da ake ɗauka a matsayin matsayi mafi ƙasƙanci a zamantakewa wani lokaci yana dangantaka da alƙaluma da al'ada, nakasassu, masu tabin hankali, tsofaffi, da waɗanda ba su da kyan gani ko kuma naƙasasshiyar fuska, sau da yawa su ne waɗanda al'umma ta yi watsi da su kuma ta mayar da su "wasu".

Dehumanisation stigmatises others with a “spoiled identity”. The elderly, infirm and mentally challenged can each become targets of Otherness since they can be viewed as socially inadequate and inept. The Othered group is devalued, depersonalised and susceptible to discrimination. Though what is seen as having lesser social status is sometimes relative to demographics and culture, the disabled, insane, elderly, and unattractive or disfigured often comprise of society’s neglected and Othered.

Al'umma tana kasancewa da wata hanya mai sarkakiya, ɗimbin mutane masu banbancin abubuwan da suka faru da su a rayuwa, kuma yanayi daban-daban ne suka tsara su. A cikin al'ummar da lafiya, matsayi da fifiko su ne manyan alamomin nasara, waɗanda ba su da waɗannan halaye sukan faɗi a gefe. Wato, waɗanda ba su da lafiya, waɗanda talakawa ne, kuma aka keɓe su a zamantakewa sukan iya ɗaukar mummunan sakamakon rashin adalci daga wasu, ko dai a bayyane ko a ɓoye. Yawancin sahabban Annabi ﷺ suna cikin wannan rukuni na ƙarshe.

A society is a complex mesh, a myriad of people with distinct life experiences and shaped by different circumstances. In a society where health, status and privilege are the main factors denoting success, those who do not enjoy these traits fall by the way side. That is, those who are not healthy, who are poor and socially marginalised can often bear the brunt of other’s unjust treatment, whether explicit or implicit. Many of the Prophet’s companions belonged to this latter group.

Ɗaya daga cikin sahabbai irin wannan shi ne Julaybīb, wanda aka laƙaba masa wannan suna saboda ƙarancin girmansa. Sunan Julaybīb ya samo asali ne daga kalmar jalbab (wanda ya yi ƙanƙanta sosai). Kamar ƙaramin mutum a bayyanarsa, an kuma siffanta Julaybīb da damim, wato mai ƙazanta da munana a jikinsa. Abin da ya ƙara sanya Julaybīb ya zama wanda ake ware wa shi ne cewa ba a san asalin iyalinsa ba. Ga al'umma da take alfahari da nasaba da matsayin zamantakewa, rashin matsayi na Julaybīb, rashin sanin nasabarsa, iyayensa ko kabilarsa, nakasa ce mai girma. Kuma wannan ya ƙara tsananta saboda bayyanarsa ta zahiri. An ware shi, ana tsoronsa, Julaybīb ya shafe mafi yawan lokacinsa shi kaɗai, nesa da sauran mutane. Sai dai Annabi ﷺ ya nuna kulawa mai ban mamaki ga sahabinsa, kuma ya koyar da wata hanyar ilimi wadda ta kawar da kafuwar wariya ga waɗanda ake ɗauka a matsayin daban ko kuma a matsayin waɗanda al'umma ta ƙi. Tsarin Annabci ya jaddada zumunci na gaskiya da kowa, duk da bambancin bayyanar jiki ko matsayin zamantakewa. Ya kuma jaddada ƙara fahimta mai faɗi game da bukatun waɗanda aka ware.

One such companion, Julaybīb was so named due to his small growth, Julaybīb a derivative of the word jalbab (very small grown). Dwarf-like in appearance, Julaybīb was also described as damim, which is ugly and hideous in his physical appearance. What made Julaybīb even more the outcast is that his familial roots were unknown. For a society which prided itself on lineage and social status, Julaybīb’s lack of position, information about his lineage, his parents or tribe was a grave disability. And this was made worse with his physical appearance. Ostracised and feared, Julaybīb spent much of his time alone and isolated from others. The Prophet (peace be upon him), however, demonstrated remarkable care for his companion and taught a model of learning which offset the entrenching of an Othering of those deemed as different and/or as a social outcast. The Prophetic model stressed upon genuine comradeship with all, despite differences in physical appearance or social positioning. It stressed upon the development of a broad(er) insight into the needs of the ostracised.

Wannan hadisi abin koyi ne sosai wajen nuna bambancin tsakanin cancantar mutum da rashin cancantarsa. Annabi (ﷺ) ya nuna cewa shugabanci na gaskiya ba ya duba kungiyoyi da kungiyoyin son zuciya, sai dai yana sanya mutum a matsayinsa bisa ga halayensa na cikin gida.

The following narration is exemplary for the way it juxtaposes the frames of worthiness and unworthiness. The Prophet (peace be upon him) showed that true leadership looks beyond group loyalties and cliques, but instead positions man in light of his or her internal qualities.

Tun da Annabi ﷺ ya tambaya game da Julaybīb, duk da cewa wasu ba su yi haka ba, hakan ya nuna cewa bayyana kulawa ga wasu yana daidaita rashin daidaito da Othering zai iya haifarwa.

An rawaito daga Anas (Allah ya yarda da shi) cewa wata mace, wadda ta ɗan rasa hankalinta, ta ce: "Ya Manzon Allah! Ina da wata buƙata da nake so ka biya mini." Sai ya ce: "Ya Ummu Fulani (Uwar wane), ki zaɓi hanyar da kike so mu bi, domin in san buƙatarki in biya ta." Sai ya yi tafiya tare da ita a wata hanya har sai da ta biya buƙatarta.47

It is narrated on the authority of Anas (Allāh be pleased with him) that a woman, somewhat mentally defected, said, “O Messenger of Allāh! I have a need that I want you to meet. He responded, “Yā Umm Fulān (O mother of so and so), choose the way you like to walk in so that I may know your need and meet it.” He walked with her in some route until she had her need fulfilled.47

Wannan hadisi yana da zurfi ta fannoni da dama kuma yana ba mu abubuwa masu yawa da za mu yi tunani a kai dangane da yadda muke mu'amala da wasu, kamar maza da mata da za mu iya haɗuwa da su waɗanda suka sha wahala da wata cutar tabin hankali, ko waɗanda suka san wasu da ita. Matar da ta zo ta tarar da Annabi (sallallahu alaihi wa sallama) ta zo da buƙatar cewa Annabi ya biya mata wata buƙatarta. Abin da ya fara fitowa fili shi ne yadda Annabi ya yi magana da wannan matar. Akwai wani daraja a cikin kalmar buɗe bakinsa. Ya ce mata, "Yā umm fulān". Abin da wannan ke nufi shi ne sanya matar cikin yanayin daraja da girmamawa. Matar tuni mutum ce mai muhimmanci, mutum ce da ake dogara da ita, ana darajanta ta, kuma ta riga ta sami matsayi. Uwa ce, kuma uwa ce kafin a iya ɗaukar ta a matsayin wadda ta fi ƙasa ko ta bambanta saboda naƙasar tabin hankalinta. Kiran wasu da lakabin girmamawa muhimmin ɓangare ne na ladabi da da'a a cikin magana.

This narration is profound in many ways and provides us with much to think about in relation to our dealing with others, such as men and women we might encounter who have suffered with some mental illness or who know others who have. The woman who came and approached the Prophet (peace be upon him) came with a request that the Prophet (peace be upon him) tend to one of her needs. What stands out at the beginning is the way the Prophet (peace be upon him) addressed that woman. There is something ennobling in the Prophet’s opening address. He addressed her, “Yā umm fulān”. What this seems to connote is a positioning of the woman in a frame of worthiness and respectability. The woman was already someone important, someone to be dependent on, valued and who had already gained importance. She was a mother and a mother before she might have been considered less or different because of her mental disability. Addressing others with titles of respect is an essential feature of politeness and etiquette in conversation.

Yin amfani da kalmomi kamar "yallabai", "malama" ko "ya kai ɗan'uwa", ko kuma a ladabce a tambayi sunan mai karɓar magana, sannan a kira shi da sunansa tare da "idan ba zan ƙi ba", yana buɗe iska ta ladabi da girmamawa tsakanin ku. Wannan yana sa mu ɗauki juna a matsayin ɗan adam, kuma yana sa hulɗarmu ta zama ta kai tsaye da ta mutum.

A cikin dangantakarmu, dole ne mu nuna kyawun tausayi, tawali'u da kulawar Musulunci, kuma mu yi la'akari da umarnin Annabi ﷺ na zama rahama ta gaba ɗaya ga kowa. Maganar 'Umar ga Abū 'Ubayda ibn al-Jarrāḥ tana da darasi a nan, saboda tana nuna tsarkin zuciya dangane da kasancewa a cikin jama'a, musamman a cikin sabuwar al'umma. Lokacin da Abū 'Ubayda ya tsawata wa 'Umar saboda rashin kulawarsa ga tufafinsa, yana fatan 'Umar zai bayyana kansa cikin yanayin da ya dace, musamman saboda irin lokacin da yake ciki (shigarsa ta farko Birnin Kudus), sai 'Umar ya ce: "Allah ya girmama mu da Musulunci. Idan yanzu muka nemi girma a cikin wani abu da Allah bai girmama mu da shi ba, zai wulakanta mu."53

In our relationships, we must show the beauty of Islamic compassion, humility and concern and consider the Prophet’s instruction to embody a “general mercy” for all. ‘Umar’s admonition to Abū ‘Ubayda ibn al- Jarrāḥ is instructive here for what it relays of purity of heart in relation to social presence – and particularly among a new community. When Abū ‘Ubayda rebuked ‘Umar for his lack of concern for his clothing, hoping ‘Umar would have presented himself in a more fitting manner and particularly in light of the occasion (his first entry into Jerusalem), ‘Umar replied: “Allāh honoured us with Islam. If we now seek honour in anything Allāh had not honoured us with, He will disgrace us.”53

Yin ado da kyawawan tufafi abu ne mai muhimmanci, amma ba alamar darajar mutum ba ce. A cikin duniyar rashin tsaro da gasa ta girman kai, ya kamata Musulmi ya kasance mai lura da hotonsa na kansa, kuma kada ya taba yi wa wasu hukunci saboda kamanninsu. Kowane mutum yana da daraja a cikinsa da kansa, domin shi ɗan Ādam ne, kuma Musulunci yana ɗaukaka kowane ɗan Adam, yana mai cancanta da jin kiran saƙo mafi 'yanci.

Clothing and dressing well is important, but is not an indicator of our worth. In a world of insecurities and competitive grandiosities, the Muslim should be mindful of his own self-image and never judge others on account of their image. Each person is valuable in and of themselves as the children of Ādam and Islam holds each human in an esteemed position, worthy of hearing the call of a most liberating message.

A shekara ta 2012, wata tawaga ta ɗaliban Media Ethics a Jami'ar DePaul ta ɗauki bidiyon wani mutum marar gida daga Chicago mai suna Ron (Ronald) Davis. Bidiyon, wanda aka loda shi a shekara ta 2013, ya yaɗu da sauri, kuma tun daga lokacin mutane miliyan da dama sun kalle shi. Ron Davis ya rasu a ranar 30 ga Nuwamba, 2019. Yana da muhimmanci mu yi tunani a kan kalmomin Ronald; masu sauƙi amma masu ƙarfi ƙwarai. Ya yi magana cikin cikakken bayani mai ratsa zuciya game da yadda masu wucewa a titi sukan yi masa ba'a, su yi watsi da shi, su kuma zage shi yayin da yake roƙon sadaka. Mutane sukan ce masa, "Ka nemi aiki, kai ɗan zaman banza!" sai ya amsa sau da yawa, "Dakata kaɗan, ni ba ɗan zaman banza ba ne. Ni mutum ne." Yana ƙoƙarin riƙe hawaye, Ron ya bayyana, "Ko menene mutane suke tunani a kaina, na san cewa ni mutum ne da farko." Ronald ya san cewa yana zaman gida, amma ya san kuma cewa mutum ne, ya kuma san cewa haƙƙinsa ne a girmama ɗan adamtakarsa, a mutunta shi, koda kuwa wasu ba su iya ko ba su ji buƙatar taimaka masa da kuɗi ba. Ronald ya sani kuma ya ji a zurfin zuciyarsa cewa mutane sun cancanci mutunci. Ronald ba wani banza ba ne. Mu, a matsayinmu na Musulmi, dole ne mu yi namu ɓangaren wajen nuna kyakkyawar ɗabi'a inda kowane mutum da muke mu'amala da shi zai sami kulawa mai zurfi daga zuciyarmu.