去人性化会给他人贴上"受损身份"的标签。老年人、体弱者和智力或精神障碍者都可能成为"他者化"的对象，因为他们被视为社会能力不足、无所作为。被"他者化"的群体会被贬低、去人格化，并容易遭受歧视。尽管何为社会地位较低，有时因人口结构和文化而异，但残疾人、精神病患者、老年人，以及外貌丑陋或毁容者，往往构成了社会中被忽视和被"他者化"的群体。

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.

社会是一张错综复杂的网，由无数拥有不同人生经历、受不同环境塑造的人组成。在一个以健康、地位和特权作为成功主要标志的社会里，那些不具备这些特质的人往往会被抛在后面。也就是说，那些不健康、贫穷且被社会边缘化的人，常常要承受他人显性或隐性的不公正对待。先知ﷺ的许多同伴正属于后一类人。

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.

其中一位圣门弟子是朱莱比卜，他因身材矮小而得此名，"朱莱比卜"一词源自"贾勒巴卜"（极其矮小之人）。他外形如侏儒，又被形容为"达米姆"，即相貌丑陋可憎。更使朱莱比卜成为被排斥者的是，他的家世渊源无人知晓。在一个以血统和社会地位为荣的社会里，朱莱比卜没有地位，其血统、父母或部落的信息也一无所知，这是一种沉重的缺陷。他的外貌更使这种处境雪上加霜。他遭人排斥和畏惧，大部分时间独处，与他人隔绝。然而，先知ﷺ对这位同伴表现出非凡的关怀，并传授了一种教育模式，以抵消人们对被视为与众不同和/或社会弃儿的人进行他者化的固化倾向。先知的模式强调与所有人建立真诚的同伴关系，不论其外貌或社会地位有何差异；它还强调培养对被排斥者需求的更广泛的洞察力。

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.

这段叙述在将“值得”与“不值得”的框架并置方面堪称典范。先知（愿主赐他平安）ﷺ表明，真正的领导力超越群体归属与小圈子，而是依据人的内在品质来看待其地位。

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.

由于先知ﷺ曾询问朱莱比卜的情况，而其他人并未过问，这表明公开地关注他人，可以纠正"他者化"所可能造成的失衡。

Since the Prophet (peace be upon him) enquired about Julaybīb, even though others did not, shows how open acknowledgement of others tilts the imbalance that Othering can create.

Julaybīb的故事与关于“他者化”、非人化、同情心以及先知品格的讨论十分契合，也很适合作为伊斯兰信息传播的补充。穆斯林常常需要传达伊斯兰的慈悲精神，以及伊斯兰如何促进人类精神之间卓越的团结感。穆斯林不可忘记牵动每个人的生命暗流，也应留意《古兰经》叙述如何将教导与理性推理，同人心和情感的呼唤交织在一起。 我们应当警觉社会中蔓延的孤独流行病。与你交谈的人，也许看重的是交谈的时光，甚于交谈的内容；也许看重的是一种不加评判、没有辱骂、嘲弄或恐吓的交流，因此才留在你的身边。先知ﷺ谈论一个不受敬重、只以默默无闻和举止怪异而为人所知的人时所说的话，化解了将社会孤立者他者化、非人化的倾向：“这个人是我的一部分，我也是他的一部分。”随后的叙述中还有一件更值得注意的事：先知ﷺ亲自拥抱了Julaybīb。

Julaybīb’s story fits well into a discourse on Othering, dehumanisation, compassion and Prophetic character – a neat way to complement a relaying of the Islamic message. Often the Muslim finds himself conveying the spirit of Islamic compassion and the way Islam promotes a remarkable sense of togetherness with the human spirit. The Muslim must not forget the undercurrents of life which tug at every human being and how the Qur’ānic narrative interweaves instructions and intellectual reasoning with an appeal to heart and emotions. We should be mindful of the epidemic of loneliness in our societies. It may very well be that the person with whom you are communicating values the communication time more than the content of your communication, or values a non-judgmental exchange void of abuse, mockery or intimidation and thus remains in your company. The Prophet’s words, spoken about an individual who was not well-regarded and was known only for his obscurity and oddness, offset the tendencies to Otherise and dehumanise the socially isolated: “This man is from me, and I am from him”. What ensues in the narration is something further remarkable in that Julaybīb was physically held by the Prophet (peace be upon him)

据阿奈斯（愿安拉喜悦他）传述：有一名精神上略有缺陷的妇女说：“安拉的使者啊！我有一件事需要您为我办理。”使者ﷺ回答说：“某某的母亲啊，你选一条你喜欢走的路，我好知道你的需要并为你办理。”于是使者ﷺ与她同行于某条道路上，直到她的需要得到满足。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

这段叙述在许多方面意味深长，能引发我们对待他人之道的诸多思考，无论是对待我们可能遇到的、曾患有某种精神疾病的男女，还是对待那些认识此类患者的人。那位来到先知（愿主福安之）面前、请求他为其某项需要做些事情的妇女，情况便是如此。开头最引人注目的，是先知（愿主福安之）称呼那位妇女的方式。先知的开场致辞中有一种使人尊贵的力量。他称她为"Yā umm fulān"（某某的母亲啊）。这似乎意在将这位妇女置于一种值得尊重、受人敬重的位置。她本已是一个重要的人，一个可以被依靠、被珍视、并且已经赢得重要地位的人。她首先是一位母亲，而不应因其精神障碍而被视为低人一等或与众不同。以尊称称呼他人，是交谈中礼貌与礼仪的一个essential特征。

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.

使用“先生”“女士”“夫人”之类的称呼，或礼貌地询问对方的名字，并在称呼对方的名字后加上“如果可以的话”，便能营造出一种彼此尊重、礼貌的氛围。这有助于我们彼此视为有血有肉的人，并让我们的互动更具个人色彩。

Using words such as “sir”, “madam” or “ma’am”, or to politely ask the addressee their name, and to call them by their name followed by “if I may” opens up an air of politeness and respect between you. This allows us to humanise one another and personalise our interaction.

即使谈话时双方情绪有时变得激动,反复使用"先生"、"女士"或"夫人"等称呼,也有助于缓和紧张气氛,因为这表明,任何人与人之间的交往都应以尊重和尊严为基础。

Even if the conversation at times becomes impassioned on either side, repeated use of “sir” or “madam” or “ma’am” can help to calm any tension because it asserts that respect and dignity stand at the footing of any human encounter.

然后,先知(愿主赐福他并使他平安)询问那位妇人,她喜欢走哪一条路。为了消除对精神有障碍者的任何"他者化"之感,先知(愿主赐福他并使他平安)赋予这位妇人选择的权利,给她机会自己决定去她觉得最自在的地方。我们彼此之间应当保持的,正是这种理解与慈悲的精神。非人化就是道德上的脱离,当我们把自己划入一个由身体健全、心智正常、聪明且俊美之人组成的圈子时,很容易就会发生这种情况。而那些被视为"较低等"的群体,例如残障人士、跛足者和畸形者,在我们的社会中常常被轻视,并因其所属群体而被赋予负面的评价或判断,从而遭受偏见。

在我们的人际关系中，我们必须展现伊斯兰慈悲、谦逊与关怀之美，并谨记先知的教导：要以“普遍的怜悯”善待众人。欧麦尔对艾布·欧拜扬·本·哲拉赫的劝诫在此颇具启发意义，它展示了纯净的内心与社会交往之间的关系，尤其是在一个新生的社群之中。当艾布·欧拜达责备欧麦尔不注意自己的衣着，希望他在更为得体的场合，特别是在他首次进入耶路撒冷之际，能够以更加合宜的形象示人时，欧麦尔回答道：“安拉以伊斯兰使我们尊贵。若我们此后寻求安拉未赐予我们的尊荣，祂必使我们蒙受羞辱。”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

穿着得体很重要，但它并不能衡量一个人的价值。在一个充满不安全感和相互攀比、爱慕虚荣的世界里，穆斯林应当留意自己的形象，但绝不应以他人的外表来评判他人。每个人作为阿丹的子孙，本身就是有价值的，伊斯兰教赋予每一个人尊贵的地位，使其有资格聆听这一最能解放人心的讯息。

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.

2012年,DePaul大学的一个媒体伦理学学生团队拍摄了一位名叫罗恩(罗纳德)·戴维斯的芝加哥无家可归者。这段视频于2013年上传,迅速走红,至今已被数百万人观看。罗恩·戴维斯于2019年11月30日去世。 听听罗纳德的话是很重要的,朴实却极具力量。他以令人心碎的细节讲述了自己在街头乞讨时经常遭到路人嘲笑、被忽视和侮辱。人们常对他说:"去找份工作吧,流浪汉!"他则常常回答:"等一下,我不是流浪汉,我是一个人。"罗恩强忍着泪水解释道:"不管别人怎么看我,我首先知道我是一个人。" 罗纳德知道自己无家可归,但他也知道自己是一个人,并且知道自己有权享有他的人性,有权得到尊重,即便他人无力或不觉得有必要在经济上帮助他。罗纳德在内心最深处明白,人是值得尊严的。罗纳德不是一个无足轻重的人。作为穆斯林,我们必须尽自己的本分,去体现更高的理想,即我们与之交流的每一个人都应得到最真挚的关注。

In 2012, a team of Media Ethics students at DePaul University took a video of a homeless man from Chicago named Ron (Ronald) Davis. The video, uploaded in 2013, quickly went viral and has since been viewed by millions. Ron Davis died on November 30th 2019. It is important for us to consider Ronald’s words; simple yet so powerful. He spoke in heart-wrenching detail how he was often mocked by passers-by on the street, ignored and insulted as he panhandled. People would often say to him, “Get a job, bum!” and he would often reply, “Wait a minute, I’m not a bum. I’m a human being.” Holding back tears, Ron explained “No matter what people think of me, I know I’m a human first.”54 Ronald knew he was homeless, but he also knew he was human, and also knew that it was his right to be afforded his humanity, to be respected, even if others were unable to or did not feel the need to help him financially. Ronald knew and felt at the very core of his being that humans deserve dignity. Ronald was not a nobody. We must, as Muslims, do our part to reflect a higher ideal wherein each person we communicate with is given the most heartfelt attention.