Инвалидность
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Инвалидность
- Christiansen, Johanne Louise, “Disability”, in: Encyclopaedia of the Qurʾān, General Editor: Johanna Pink, University of Freiburg.
- Disability
Disability or disabilities may be described as the permanent or temporary effects of a physical or mental impairment limiting a person’s ability to execute specific tasks or roles. Similar to both the Hebrew Bible and the New Testament (e.g. Deut 28:28–29; Isa 29:18; Mark 2:1–12; see Abrams et al.), the Qurʾān contains terms for disabilities. These include “blindness” (ʿ-m-y occurring 33 times; k-m-h, 2 times, see Vision and Blindness), “deafness” (ṣ-m-m, 15 times; and w-q-r, lit. “heaviness in the ears”, 6 times, see Hearing and Deafness; Seeing and Hearing), and “muteness” (b-k-m, 6 times) in particular, but also “leprosy” (b-r-ṣ, 2 times; see Jesus), “lameness” (ʿ-r-j, 2 times), “weakness” (ḍ-ʿ-f, 32 times), “sickness” (from m-r-ḍ, 24 times; ʾ-dh-y, “harm, injury, ailment”, see Illness and Health), and ideas of “mental illness” (through s-f-h, “a fool” or “stupid, foolish”) or “madness/insanity” (depicted as “demonic possession”, j-n-n, 11 times; f-t-n, “afflicted by madness” in Q 68:6, 1 time; see also Q 2:275 and Q 54:24; see Insanity and Olyan, 62–77). For example, in Q 26:1–3, Muḥammad is described as being close to a state of depression, being rejected by his contemporaries (cf. Q 18:5–6): “(1) Ṭāʾ, Sīn, Mīm [see Mysterious Letters]. (2) These are the signs of the clear Scripture. (3) Perhaps you are tormenting yourself because they do not believe.” References to body defects may also emerge from the negation of a given bodily function; that is, “not seeing” (negated b-ṣ-r), “not hearing” (negated s-m-ʿ), or “not speaking” (negated q-w-l or k-l-m; see Q 3:41, 7:179, 19:26 and below).
Among other impairments described in the Qurʾān is the possible frailty of old age. As is explained in Q 22:5: “We settle what We wish in the wombs to a stated term, then We bring you forth as infants. Then [We nurture you] that you may reach maturity. Among you are those who die [young], and among you are some who are returned to the most abject state of life, so that he knows nothing after having had knowledge.”
1. Metaphorical disabilities? The terms and verses mentioned above figure in a Qurʾānic interplay between descriptions of actual (physical or mental) disabilities and metaphorical disabilities. This interplay has fundamental consequences for interpreting the Qurʾān: on the one hand, in descriptions of actual disability, the Qurʾān mainly prompts compassion and mercy; on the other, metaphorical disability, especially valid for the unbelievers, is condemned in no unequivocal terms (see Belief and Unbelief; Mercy).
In a few instances, the Qurʾān refers to people with actual physical disabilities, which may indicate that its historical community did have experiences with such a social group (cf. e.g. Jer 31:8; Mark 7:31–37): “There is no blame (laysa … ḥarajun) on the blind or on the lame or on the sick – those who obey God and His messenger will be admitted by Him to gardens …” (Q 48:17, see also 24:61). In this verse, the blind is classified with the lame and the sick in an overall blameless category (for the legal sense of ḥaraj, “blame”, see Christiansen, The Exceptional Qurʾān, 105–17; Lowry, 100–103). Also in Q 2:282 and Q 4:5, the “fool” (al-safīh) is relieved from the task of being a scribe in loan agreements and should be provided money and clothes. In Q 80:1–10, the Qurʾān further introduces a story involving the Prophet and a “blind man” (aʿmā), the latter apparently having been ignored by Muḥammad.
More common, however, are the occurrence of metaphors utilising disabilities to such notions as the unbelievers’ lack of understanding. Especially references to metaphorical blindness, deafness, and muteness are evoked throughout the Qurʾān. Similar to the physical disabilities mentioned in Q 48:17, spiritual disabilities often occur in clusters (Jeremy Schipper has demonstrated that the same is the case for disabilities current in the Hebrew Bible; Schipper, 66–67). In Q 2:18, 171, and 17:97, the combination of “deaf, mute, and blind (ṣumm bukm ʿumy)” appears; in Q 6:39 and 8:22, “deaf and mute (ṣumm wa‑bukm)”; and in Q 5:71, 10:42–43, 11:24, 25:73, 27:80–81, 30:52–53, 41:44, 43:40, and 47:23, “blind and deaf” (from ʿ-m-y and ṣ-m-m or from ʿ-m-y and w-q-r). Many of these clusters are applied as the opposite to a Qurʾānic ideal of understanding: “Deaf, mute, and blind, they have no understanding” (Q 2:171). The metaphorical transfer between spiritual disability and understanding is also exemplified when disabilities occur frequently in semantic proximity to the heart (see Heart): “We have created many jinn and men for Jahannam. They have hearts, with which they do not understand; they have eyes, with which they do not see; they have ears, with which they do not hear …” (Q 7:179; see Christiansen, “The Dark Koran”; “New Theoretical Approaches”).
Whereas the distinction between actual and metaphorical disabilities is often evident, some passages are difficult to classify in such a clear-cut dichotomy. For example, in Q 16:76, the Qurʾān compares two men, one of them defined by his disability: “God has coined a comparison: two men, one of them mute, who has control of nothing, a burden on his owner – wherever he sends him he brings back no good. Is he equal to one who enjoins justice and is on a straight path?” In the context of this mathal (vv. 73–74), the Qurʾān offers polemical examples of having gods other than God. In contrast to Q 2:282, 4:5, 24:61, 48:17, and 80:1–10, Q 16:76 depicts the mute in negative terms, comparing him to the other man, who is “just” (from ʿ-d-l) and “on a straight path” (ʿalā ṣirāṭin mustaqīm; see also Q 16:75 and Justice and Unjustice; Path or Way). It is not clear whether muteness in this particular context should be understood figuratively (see al-Ṭabarī, 14, 309–13).
2. Disability as a conceptual category The formulaic and repeated “disability clusters” (Q 2:18, 171, 5:71, 6:39, 8:22, 10:42–43, 11:24, 17:97, 25:73, 27:80–81, 30:52–53, 41:44, 43:40, 47:43) indicate that metaphorical disability in the Qurʾān is perceived as one conceptual category. Within these clusters, the different disabilities seem to be used synonymously given that specific qualities of at least one of them are excluded. For example, in Q 8:22: “The worst of beasts in God’s view are the deaf and mute who do not understand,” hearing is emphasised in the immediate context (vv. 20–24) as the proper way of understanding. The mention of metaphorical deafness therefore makes sense as a polemical example. However, nothing is said about speaking or not speaking. In the metaphorical disability clusters, the limitation of a disability – any disability – constitutes a conceptual category to be used in various contexts.
- Bibliography
- Sources
al-Ṭabarī, Jāmiʿ al-bayān, 26 vols., ed. ʻAbd Allāh b. ʻAbd al-Muḥsin Turkī, Cairo 2001.
- Studies
Judith Z. Abrams et al., Disability, disabilities, in Encyclopedia of the Bible and its reception (Berlin 2013), 6:864–86;
Hector Avalos et al., This abled body. Rethinking disabilities in biblical studies, Atlanta 2007;
Johanne Louise Christiansen, The dark Koran. A semantic analysis of the Koranic darknesses (ẓulumāt) and their metaphorical usage, Arabica 62 (2015), 185–233;
Johanne Louise Christiansen, The exceptional Qurʾān. Flexible and exceptive rhetoric in Islam’s holy book, Piscataway 2021;
Johanne Louise Christiansen, New theoretical approaches to the Qur’an and Qur’anic studies. An analysis of the Qur’anic (disabled) body in light of conceptual metaphor and conceptual blending theory, in New methods in the study of Islam (Edinburgh 2022), 127–63;
Deborah B. Creamer, Disability and Christian theology. Embodied limits and constructive possibilities, Oxford 2009;
Edward Hersh and Rosemarie M. Hughes, The role of suffering and disability. Evidence from scripture, Journal of Religion, Disability & Health 9 (2006), 85–92;
Joseph E. Lowry, Exculpatory language in the Qur’an. A survey of terms, themes, and theologies, Mélanges de l’Université Saint-Joseph LXVI (2015–16), 97–120;
Saul M. Olyan, Disability in the Hebrew Bible. Interpreting mental and physical differences, Cambridge 2008;
Toufic Sabbagh, La métaphore dans le Coran, Paris 1943;
Jeremy Schipper, Disability studies and the Hebrew Bible. Figuring Mephibosheth in the David story, New York 2006;
Moses Sister, Metaphern und Vergleiche im Koran. Inaugural-Dissertation, Berlin 1931.
Информация о статье
- Автор: Редакция сайта; E-mail: feedback@quranacademy.org.
- Библиографическая ссылка: Инвалидность [Электронный ресурс] // QuranAcademy.org: Академия Корана. 2026 г.
- URL: http://ru.quranacademy.org/encyclopedia/article/Инвалидность
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