The Value of Disability in Islam – In Islam, having a disability doesn’t warrant being pushed around, belittled, or disrespected. People are not to be blamed for circumstances beyond their control. To scorn such individuals is indicative of a lack of human and moral values. Our faith teaches us to be the eyes for the blind, the ears for the deaf, the tongue for the mute, and the hands and arms for the weak – a virtuous act.
Inner Qualities Over Physical Appearance
Islam does not prioritize physical beauty or attributes among people. Allah will not judge based on race, color, wealth, possessions, status, or rank. Instead, He examines whether one has purified their soul, beautified their spirit, and perfected their character. The Prophet Muhammad (peace be upon him) said:
“Allah looks not at your outward appearance nor at your wealth, but He looks at your hearts and actions.”
Physical limitations, whether congenital or acquired, are not our faults. We achieve excellence through our deeds, contributions, piety, and humanity.
Respect and Dignity for All
A virtuous person does not focus on appearances. Allah judges based on inner qualities, not external attributes. Bilal ibn Rabah (may Allah be pleased with him), despite being a black slave, became the Prophet’s most beloved muezzin. Mu’adh bin Jabal (may Allah be pleased with him), though physically impaired, was appointed as a governor to Yemen by the Prophet.
Islam provides a framework for valuing individuals regardless of their physical condition. It is a matter of love and compassion, providing care, education, and opportunities to improve their quality of life. Abdullah ibn Ummi Maktum (may Allah be pleased with him), a blind companion of the Prophet, was once interrupted during an important meeting with tribal leaders. This led to the revelation of Surah Abasa (chapter 70) as a warning to the Prophet. This incident further highlighted the immense value placed on those with disabilities.
While Sparta in ancient Greece sacrificed infants born with physical imperfections, Islam emphasizes the inherent dignity and worth of every human being.
Historical Islamic Support for People with Disabilities
From the time of Prophet Muhammad (peace be upon him), people with disabilities have received first-class treatment. While Europe subjected individuals with mental illness to horrific treatments, the Muslim world provided care and support through music, soothing sounds, and well-ventilated spaces.
Muslim scholars conducted extensive research on psychological disorders, developing methods and principles that were practiced for centuries. Ibn Sina’s “The Canon of Medicine” and Al-Razi’s writings on melancholia are prime examples. Early institutional care facilities for individuals with intellectual disabilities were established during the Seljuk period, particularly utilizing music therapy.
During the Abbasid Caliphate, a dedicated fund was allocated from the state budget to support people with disabilities. In the 14th and 15th centuries, institutions known as “Dar al-Rahma” (Houses of Mercy) were established in cities like Sivas, Kayseri, Manisa, İzmit, Bursa, and Muradiye, providing care, treatment, and vocational training.
From the ninth century onwards, Islamic societies implemented measures to alleviate the challenges faced by people with disabilities. The first hospitals for individuals with mental illness were established in Baghdad during the reign of Caliph Harun al-Rashid, followed by another in Cairo under Ahmad ibn Tulun. The Deyri Hizm hospital was founded by Caliph Al-Mutawakkil (847-861) and exclusively served those with mental health conditions.
In the Ottoman Empire, hospitals welcomed patients of all nationalities and faiths, providing free medical care. The Fatih Medical School in the Ottoman era provided treatment for people with disabilities, while in Europe, individuals with intellectual disabilities were subjected to torture and inhumane practices.
The Ottoman Empire, ruling justly and mercifully for six centuries, continued these services through numerous foundations and rehabilitation centers. Housing, medical care, and rehabilitation services were provided to the elderly and disabled in central urban areas and near mosques and marketplaces, enabling them to participate in community life.
Muslims ensured that people with disabilities could earn a living and avoid dependence on others. Blind individuals served as teachers in schools, muezzins in mosques, and reciters of poetry. Deaf and mute individuals often worked in government offices.
Special centers were established for deaf and mute children during the reign of Sultan Abdul Hamid II. In 1891, a class for the blind was added to these institutions. To ensure that children with physical disabilities could attend school without difficulty, special clothing was provided, facilitating assistance from the public and transportation. Children who were deaf or hard of hearing held hands to assist each other, and discounted tickets were offered to those using trams.
- During the reign of Abdul Hamid II, the “Superior House of Benevolence” (Darül Hayr-i Ali) was founded, and during the constitutional era, the “House of Orphans” (Darü’l Yetim) was established. In 1917, these institutions proved inadequate, leading to the establishment of the “Society for the Protection of Children.”
- The Darül Aceze, serving as a home for the destitute since January 31, 1896, provided essential services to needy, disabled, elderly, and orphaned individuals regardless of their faith or sect. Workshops were established within Darül Aceze to enable residents to develop skills and become self-sufficient.
The Ottoman Empire implemented positive discrimination measures to ensure that people with disabilities could live dignified lives. Those experiencing difficulties in legal proceedings received assistance, and measures were taken to protect them from harm.
The Ottoman state exempted those who were weak or disabled from taxes and provided them with stipends to meet their needs throughout their lives.
In Islamic societies, people with disabilities are valued not by their physical appearance but by their thoughts, actions, and contributions. This philosophy, rooted in the principle of “loving the created for the Creator’s sake,” has been a source of comfort for families facing disability within Muslim communities.
The path to ensuring a humane life for people with disabilities lies in valuing them as human beings. Societies lacking a human-centered worldview often resort to laws and force to resolve even the problems of their own citizens. Islam emphasizes that understanding and compassion are essential, and rejecting negative attitudes is crucial.
Islamic teachings promote tolerance, understanding, tenderness, and mercy towards people with disabilities because disrespecting or belittling them contradicts human and moral values.