What is the significance of mentioning the 'lame' in the Quran?

According to classical scholars like Al-Qurtubi, mentioning the 'lame' (Al-A'raj) in the Quran establishes a foundational principle of divine mercy. It provides clear exemptions from difficult duties, such as fighting (Jihad), and removes social barriers, ensuring individuals with physical challenges are not unduly burdened or excluded from community life. [14, 15]

Is a lame person excused from Jihad in Islam?

Yes, Quran 48:17 explicitly states, 'There is not upon the lame any guilt [for remaining behind].' Islamic scholars unanimously agree that this verse provides a clear exemption from the obligation of participating in military jihad for those with genuine physical impediments, such as being lame, blind, or sick. [2, 3, 6]

Why does the Quran mention the lame with the blind and sick?

The Quran groups the blind, lame, and sick together to establish a general legal and social principle for all individuals facing genuine physical hardship. Ibn Kathir explains that whether in social settings (24:61) or matters of religious obligation (48:17), this grouping demonstrates that the ruling is not specific to one condition but is a universal principle of compassion and accommodation from Allah. [1, 3]

Lame (Al-A'raj) in the Quran: Understanding Divine Mercy and Exemption

Lame

الأعرج

Explore Verses Related to Lame

🕌An-Nur24:61 🕌Al-Fath48:17

At a Glance

According to search-discovered classical Islamic scholarship, the term 'the lame' (الأعرج, Al-A'raj) appears in the Quran not merely as a physical description, but to establish a profound and compassionate divine principle: the removal of undue hardship (raf' al-haraj). In his tafsir on Surah Al-Fath 48:17, Ibn Kathir clarifies that this, along with blindness and sickness, constitutes a valid excuse from strenuous duties like military jihad. [3] Al-Qurtubi further elaborates on Surah An-Nur 24:61, explaining that the verse was revealed to remove social anxieties and feelings of blame, making it clear that there is no restriction on individuals with physical challenges in communal settings like sharing meals. [13] The synthesis of these two verses (48:17 and 24:61) demonstrates a cohesive Islamic framework that ensures both legal exemption from difficult obligations and full inclusion in social life, highlighting Allah's mercy, justice, and accommodation for people with disabilities.

📖 Quranic Context

Establishes a key principle of divine mercy and accommodation for those with physical disabilities.

Illustrates Allah's justice and compassion by removing undue burdens from His servants.

References: 24:61, 48:17

💭 Theological Perspective

A physical state that warrants special consideration and ease in religious and social duties.

Recognizes the potential for social anxiety and removes its basis through clear permissions.

Serves as a practical example of the broader Islamic legal principle 'hardship begets ease' (al-mashaqqah tajlib al-taysir).

Allows individuals to focus on spiritual duties that are within their capacity, without being burdened by those that are not.

📜 Hadith Perspective

The Prophet's teachings consistently emphasize compassion and ease for those with physical difficulties.

Ease and facilitation in religion
Compassion for the weak
The importance of intention over physical action when unable.

Universal agreement among scholars on the exemptions and permissions granted to individuals with such conditions.

💎 Deeper Insights

The Quranic principle of removing blame ('haraj') for the lame is not just a passive exemption, but an active command for social engineering. The verse on social dining (24:61) proactively dismantled a pre-Islamic social stigma, teaching the community to build new norms of inclusion. It addressed not just the disabled person's feeling, but the able-bodied person's hesitation, healing the community from both sides.

— Ibn Kathir, Al-Qurtubi