Udhalilishaji hulitia unyanyapaa utambulisho wa "mtu aliyeharibika" wengine. Wazee, wagonjwa wasiojiweza na wenye ulemavu wa akili wanaweza kila mmoja kuwa walengwa wa kutengwa kama "wengine," kwa kuwa wanaweza kuonekana kuwa hawana uwezo wa kijamii na hawafai. Kundi linalotengwa linadharauliwa, linanyimwa utu wake na linakuwa rahisi kubaguliwa. Ingawa kile kinachoonekana kuwa na hadhi ndogo ya kijamii wakati mwingine hutegemea idadi ya watu na utamaduni, walemavu, wenye wazimu, wazee, na wale wasiovutia au wenye sura zilizoharibika mara nyingi huwa ni kundi la jamii lililosahaulika na kutengwa.

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.

Jamii ni mtandao tata, kundi kubwa la watu wenye uzoefu tofauti wa maisha na waliolelewa katika mazingira tofauti. Katika jamii ambayo afya, hadhi na upendeleo ndivyo vigezo vikuu vya mafanikio, wale wasio na sifa hizi huachwa nyuma. Yaani, wale wasio na afya njema, walio maskini na waliotengwa kijamii mara nyingi hubeba mzigo wa kutendewa isivyo haki na wengine, iwe kwa wazi au kwa njia ya kificho. Wengi wa Maswahaba wa Mtume ﷺ walikuwa wa kundi hili la mwisho.

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.

Sahaba mmoja kama huyo, Julaybīb alipewa jina hilo kwa sababu ya kimo chake kidogo, Julaybīb likiwa ni neno linalotokana na neno jalbab (mwenye kimo kidogo sana). Akiwa na sura kama ya kibwete, Julaybīb pia alielezwa kuwa damim, yaani mbaya na mwenye sura ya kutisha kimwili. Kilichomfanya Julaybīb awe mtengwa zaidi ni kwamba asili ya ukoo wake haikujulikana. Kwa jamii iliyojivunia nasaba na hadhi ya kijamii, kukosa cheo, kukosa taarifa kuhusu nasaba yake, wazazi wake wala kabila lake kulikuwa ni ulemavu mkubwa. Na hali hii ilizidishwa na muonekano wake wa kimwili. Akiwa ametengwa na kuogopwa, Julaybīb alitumia muda mwingi peke yake, mbali na wengine. Hata hivyo, Mtume ﷺ alionyesha kumjali sana mwenzake huyo, na alifundisha mfano wa kujifunza uliopinga kuimarika kwa mtazamo wa kuwabagua wale waliodhaniwa kuwa tofauti na/au watengwa wa jamii. Mfano wa Kinabii ulisisitiza urafiki wa kweli kwa wote, bila kujali tofauti za muonekano wa kimwili au nafasi ya kijamii. Ulisisitiza pia kukuza ufahamu mpana zaidi wa mahitaji ya wale waliotengwa.

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.

Hadithi ifuatayo ni mfano bora wa jinsi inavyolinganisha mitazamo ya kustahili na kutostahili. Nabii (ﷺ) alionyesha kwamba uongozi wa kweli hauangalii makundi ya watu wala makundi ya kijamii, bali humweka mtu katika nafasi yake kwa kuzingatia sifa zake za ndani.

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.

Kwa kuwa Nabii (ﷺ) aliulizia kuhusu Julaybīb, ingawa wengine hawakufanya hivyo, inaonyesha jinsi kumtambua mtu waziwazi kunavyorudisha usawa ulioharibiwa na ubaguzi wa "wao na sisi" (Othering).

Imepokewa kutoka kwa Anas (Allāh amridhie) kwamba mwanamke mmoja, ambaye akili yake ilikuwa na kasoro kidogo, alisema: "Ewe Mjumbe wa Allāh! Nina haja ninayotaka uitekeleze." Naye akamjibu: "Ewe Umm Fulān (mama wa fulani), chagua njia unayopenda kutembea ili nijue haja yako na niitekeleze." Akatembea naye katika njia fulani hadi haja yake ikatimizwa.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

Hadithi hii ina mambo mengi ya kina ya kutafakari kuhusu jinsi tunavyoshirikiana na wengine, wakiwemo wanaume na wanawake tunaokutana nao ambao wamewahi kuugua ugonjwa wa akili, au ambao wanawajua wengine wenye ugonjwa huo. Mwanamke aliyemjia Mtume ﷺ na kumwomba atimize haja yake ni mfano wa hilo. Kinachojitokeza mwanzoni ni namna Mtume ﷺ alivyomsemesha mwanamke huyo. Kuna kitu cha kuinua hadhi katika maneno yake ya mwanzo. Alimwita, "Yā umm fulān". Hili linaonekana kumaanisha kumweka mwanamke katika hali ya heshima na staha. Mwanamke huyo tayari alikuwa mtu wa maana, mtu wa kutegemewa, mwenye thamani, na tayari alikuwa amepata hadhi. Alikuwa mama, na alikuwa mama kabla ya kuonekana kuwa duni au tofauti kwa sababu ya ulemavu wake wa akili. Kuwasemesha watu kwa vyeo vya heshima ni sehemu muhimu ya adabu na ustaarabu katika mazungumzo.

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.

Kutumia maneno kama "bwana", "bibi" au "madam", au kuuliza kwa heshima jina la mtu unayezungumza naye, na kumwita kwa jina lake likifuatiwa na "kama nitaruhusiwa", huleta hali ya adabu na heshima kati yenu. Hii huwasaidia kuthaminiana kama binadamu na kufanya mazungumzo yenu yawe ya kibinafsi zaidi.

Katika mahusiano yetu, lazima tuonyeshe uzuri wa huruma, unyenyekevu na kujali ya Kiislamu, na tuzingatie maagizo ya Nabii ﷺ ya kuwa na "rehema ya jumla" kwa wote. Onyo la 'Umar kwa Abū 'Ubayda ibn al-Jarrāḥ linafundisha hapa kwa kile linachoonyesha kuhusu usafi wa moyo katika uwepo wa kijamii – na hasa miongoni mwa jamii mpya. Abū 'Ubayda alipomkemea 'Umar kwa kutojali mavazi yake, akitumaini 'Umar angejionyesha kwa namna inayofaa zaidi, hasa kutokana na tukio lenyewe (kuingia kwake Yerusalemu kwa mara ya kwanza), 'Umar alijibu: "Allah ametutukuza kwa Uislamu. Ikiwa sasa tutatafuta heshima katika kitu chochote ambacho Allah hakututukuza nacho, atatufedhehesha."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

Kuvaa nguo na kujipamba vizuri ni jambo muhimu, lakini si kipimo cha thamani ya mtu. Katika dunia iliyojaa hofu za kujilinganisha na ushindani wa kujionyesha, Muislamu anapaswa kuwa makini na taswira yake binafsi, na asiwahukumu wengine kwa sababu ya sura zao. Kila mtu ana thamani yake kwa sababu yeye ni mwanadamu, kwa kuwa wao ni watoto wa Ādam, na Uislamu unamtukuza kila binadamu na kumweka katika nafasi ya heshima, anastahili kusikia wito wa ujumbe wenye ukombozi mkubwa.

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.

Mwaka 2012, timu ya wanafunzi wa Media Ethics katika Chuo Kikuu cha DePaul ilichukua video ya mwanaume aliyekuwa hana makazi kutoka Chicago aitwaye Ron (Ronald) Davis. Video hiyo, iliyopakiwa mwaka 2013, ilisambaa kwa kasi sana na tangu wakati huo imetazamwa na mamilioni ya watu. Ron Davis alifariki tarehe 30 Novemba 2019. Ni muhimu kwetu kuzingatia maneno ya Ronald; rahisi lakini yenye nguvu sana. Alieleza kwa undani unaogusa moyo jinsi mara nyingi alivyodhihakiwa na wapita njia mitaani, akapuuzwa na kutukanwa alipokuwa akiomba msaada. Watu mara nyingi walimwambia, "Tafuta kazi, mvivu!" na yeye mara nyingi alijibu, "Subiri kidogo, mimi si mvivu. Mimi ni binadamu." Huku akizuia machozi, Ron alieleza, "Bila kujali watu wanavyonifikiria, najua kwamba mimi ni binadamu kwanza." Ronald alijua kuwa hana makazi, lakini pia alijua kuwa ni binadamu, na alijua kwamba ni haki yake kupewa utu wake, kuheshimiwa, hata kama wengine hawakuweza au hawakuona haja ya kumsaidia kifedha. Ronald alijua na kuhisi kwa kina kabisa ndani ya moyo wake kwamba binadamu wanastahili heshima. Ronald hakuwa mtu wa kupuuzwa. Sisi, kama Waislamu, tunapaswa kutekeleza wajibu wetu wa kuakisi kiwango cha juu zaidi, ambapo kila mtu tunayewasiliana naye anapewa umakini wa dhati kabisa.