Islamic teachings offer a profound and compassionate framework for the treatment of individuals with disabilities. The Quran and Hadith do not view disability as a deficit of faith or character, but as a natural variation within human creation, carrying inherent dignity and specific rights ordained by God. The foundational Islamic principle is one of absolute equality in human worth. The Quran states, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you” (49:13). Piety (taqwa), not physical ability, is the sole criterion for superiority. This dismantles any basis for stigma or social marginalisation. Prophet Muhammad (Peace Be Upon Him) transformed this principle into a practical social contract. He consistently integrated specially-abled companions into the full life of the community. `Atta ibn Abi Rabah, a renowned scholar of the next generation, was blind and paralysed, yet he became the leading jurist of Mecca, his disability irrelevant to his authority. The Prophet (PBUH) appointed `Abdullah ibn Umm Maktum, a blind man, as a muezzin and left him in charge of Medina on multiple occasions, entrusting him with great responsibility. The Hadith literature is replete with directives for accommodation and ease. The Prophet (PBUH) taught that societal barriers must be removed, stating, “You are rewarded for every act of charity, even for the morsel of food you put in your wife’s mouth… and for removing a harmful thing from the road” (Sahih al-Bukhari). Removing physical and social obstacles is thus framed as a spiritual duty. He explicitly prohibited mocking anyone, a warning that directly protects the specially-abled from ridicule. Islamic law provides tangible concessions (rukhas) to alleviate hardship. Those unable to stand may pray sitting; those who cannot fast may make up days later or provide charity. These are not allowances for lesser believers but divinely granted rights ensuring that worship remains accessible, not burdensome. A Muslim society is judged by its treatment of its most vulnerable. It is obligated to ensure accessibility, economic opportunity, social inclusion, and active respect. To honour the rights of the specially-abled is to fulfil a divine trust.
In a world often polarised between extremism and apathy, the Islamic principle of Wasatiyyah—moderation or the golden mean—emerges not as a modern compromise, but as a divine command and the defining character...
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