Dialogue on Disability between Muslims and Christians

Towards a Greater Dialogue on Disability Between Muslims and Christians Simon Hayhoe Department of Education, University of Bath / Centre for the Philosophy of Natural and Social Science, London School of Economics

Introduction

Initial Questions How much are Western Christian and Islamic MENA Arab attitudes to disability shaped by religion? Are there areas of interest on disability that can be discussed in both religions in order to form an inter-cultural and inter- faith dialogue on this issue?

Definitions of Islam and Christianity Pew Foundation (2012): 80% of people identify themselves with a religion - Islam and Christianity are two largest religions Definition of disability according to United Nations (2007) Encyclopedia Britannica s definitions of both religions (Islam, 2012; Christianity, 2012) Theology = Study of God Religion = Teaching of God Church / Mosque = Administration of religion

Grounded Theory: Cycle of Analysis Testing a hypothesis with new literature Examining trends in the literature Identifying classes of literature, developing a hypothesis

Open Coding

Ways of Interpreting the Literature in the Field Difficult to identify patterns (Johnson, 2008). comparison extrapolated from texts on single religions holistic concept of religion unrelated sociological factors. Only similar evaluations make medical and social comparisons (Vreede 2004; Miles, 1989, 2005; Porter 1999). Eventually three themes emerged

1. Philosophical Concepts of Disability in Islam and Christianity Most common form of literature on disability, Islam and Christianity Schism: Religious scholars focus of individual disabilities, whereas secular scholars discuss a social theory of all disabilities (e.g. Braddock & Parish, 2001; Barnes & Mercer 2003; Oliver, 1989) Traditional lack of holistic conceptualization of disability in law and social discourse (e.g. Warnock et. al., 1978) Disability a relatively modern concept

Two important philosophical elements a) Biblical and Islamic jurisprudence to a form of spiritual healing (Ghaly, 2008; Barnes, Plotnikoff, Fox & Pendleton, 2000; Frohock, 1992) b) Looking to sacred texts to find meaning in disability, or family members disabilities (Creamer, 2012; Morad, Nasri & Merrick, 2001; Ghaly, 2010; Tan, 1998; Hersh & Scotti Hughes, 2006)

2: Changing Attitudes to Disability in Islam and Christianity Emphasis on historical medical and educational moral treatments, disability as abnormality (Porter, 1999, 2004; Miles, 1995) Arab Islamic and Western Christian historical notions of charity and institutionalization guided by religion (Porter, 1999, 2004; Foucault, 2001; Barasch, 2001; Hayhoe, 2008; Paulson, 1987) E.g. Catholic to Protestant: changes in attitudes to what are now regarded as the human (Porter, 2004)

3. Attitudes to Disability From Personal and Social Experience Highlights a relatively small difference between disability in Christianity and Islam on disability Ghaly (2010) finds that Islam has two approaches to healing and disability, which are outlined by jurisprudence: scientific healing: which is based on contemporary scientific, medical healing spiritual healing: which is based on the use of texts, many of which are from the Qu ran. Growing movement for Islam to forge its own spirituality (Gaventa, 2008)

Western Christianity: Growing literature on disability as a spiritual concept (Kaye & Raghavan, 2002; Berinyuu, 2004; Reyes-Ortiz, 2006; Schulz, 2005; Gaventa & Coulter, 2005) Evidence: Two ethnographic studies from North America People become aware of spirituality and sympathize more with disabilities via own disability (Treloar, 2002; McColl et. al., 2000)

Broken body of Jesus as central image As Islam rejects imagery as iconography, Christian spirituality differs as it reflects empathy with imagery of imperfection & sacrifice E.g. Hull (2003a): the foremost image of its faith is the broken body of Jesus on the cross God disembodied and criticized need to picture face of God (Hull, 2003c) Kutz & Ketcham (1993): imperfection a form of spiritualism However, paternal approach leads to hegemony of care (Hull, 2003b)

Axial Coding

Themes for the Axial Coding Phase No fundamental differences between Islam and Christianity on disability This analysis was broken into two themes that appeared to be common to the three topics that arose from the data: The notion of charity and caring that was present in Islam and Christianity The cause of disability from either sin or a gift from God

Factor 1: Sin and Disability Ghaly (2010) and Rispler-Chaim (2007): Early Arabic Islamic scholars see a link between parents miss-deeds and children s disabilities Gaventa & Coulter (2001): Moral ambiguities towards disability in parts of the Middle East. Intellectual Disabilities (ID) the work of Jinn Children with ID can bring shame on families Ameen (2005): People with disabilities have been afflicted with Jinn through acts of witchcraft pre-Islamic religion - in conflict Qu ran

Qur'an does not relate Jinn to disability: (55:1) God made the Jinn from smokeless fire (71) Jinn deceptive - undermines word of God Ghaly (2009, 2010), Chaleby (1996) Murad & Gordon (2002), Yasser A Elsayed, Al-Zahrani & Rashad (2010), El-Hassan (1986): There is a difference in Sharia law in moral attitudes to those with ID or mental health problems In law, both morally incompetent , and not treated as harshly as unimpaired people

Contradiction between secular and Christian interpretation Barnes & Mercer, (2003): Jesus asks blind man what sin he committed Fritzon (2001) and Hull (2001a): John 9:1-5 describes Jesus on blindness not caused by sin And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world.

Gleeson (1999) and Schipper (2005): Individual statements about negative interpretations of the Bible too simplistic Fritzon (2001): Deuteronomy 27:18 Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. Hull (2001a): Could a Blind Man Have Become a Disciple? Many interpretations on blindness Less scrutiny of the Qur an by Secular critics

2. Charity and Faith Christianity and Islam espouse acts of charity (Bhatty, Moten, Tawakkul & Amer, 2009; Fitzron, 2001) Almusa (2010, 2003), Bhatty, Moten, Tawakkul & Amer (2009), ElHessen (2006), Bazna & Hatab (2005), Ghaly (2009): Equality for people with disabilities, as with all disadvantaged people, is fundamental to Islam Does not judge people on physical or economic strength or superiority, but on piety to Islam

ElHessen (2006): Islamic scripture regards ill and impaired children as a gift from God Spirit of Ibsan: child tests parent s compassion Morad, Nasri & Merrick (2001): Qu ran emphasizes wealthy and non-disabled Muslims obliged to conduct positive acts Fritzon (2001): Bible is positive towards people with disabilities Responsibility of Christians to treat all people equally - all made equally in God s image

Unambiguous passages in Bible and Quran rewarding acts of charity / inclusion / acts of equality. For example: Attend to your prayers and render the alms levy. Whatever good you do shall be recompensed by God. God is watching all your actions. Qu ran 2:110 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 1 Peter 4:8 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well 3 John 1:6

Differences in the Method of Charity Qu ran distinguishes behaviour charity and alms. Bibles espouses charity as behaviour and education e.g. Luke 10, parable of good Samaritan Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 1 Matthew 5:19

Selective coding

Hypothesis As difference between Islam and Christianity in charity minimal, hypothesis reflected it As the Bible and Qu ran have similar approaches to charity, approaches to current charitable institutions will be similar in MENA and Western societies. Schuelka (2012), Porter (1999): Different emphasis in Christianity and Islam on medical treatment

Islam Arabic Islamic cultures focus on acts within family, particularly mothers and sisters (Frank, 1989; Crabtree, 2007). Terpstra (2011): Prior to 1700 institutional charities found in Ottoman and Persian territories, based on models of Europe Influenced by Christian traders GCC countries largely based on Western models (Gaad, 2011)

Christianity Porter (1999), Ghaly (2010): Institutions related the Islamic medical treatment in period before the Enlightenment Western Christian infirmaries more numerous Abbeys involved in medical treatment - crusaders with eyes gouged out by forces of Salidin taught a trade (Selway & Ashman, 1998). Christian emphasis on treatment root of medical practices (Porter 1999, 2003)

Conclusion

Attitudes Attitudes to disability still affected by religions Discussions on religious beliefs significantly influence Arab and Western cultural attitudes Relies on theological notion of impairment Limited literature on institutions in 19th and 20th Century Islamic Arab culture Institutions in MENA region have been inherited largely from Western Christian philosophy More research needed on Islamic institutions

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