What is the ruling of the Shari'ah, in your view, regarding a child born with an intellectual disability, and is there anything in the hadiths of the Messenger of Allah (peace and blessings be upon him) that refers to this?
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The questioner : This is a listener to the program, Muhammad 'Abd al-Jabbar Mustafa from Baghdad, Iraq, who says: What is the ruling of the Shari'ah, in your view, O honorable Shaykh, regarding a child born with an intellectual disability? Is there anything in the hadiths of the Messenger of Allah (peace and blessings be upon him) that refers to this? Is there an interpretation of noble Qur'anic verses related to this, and will he be held accountable on the Day of Resurrection?
The Shaykh : A child born with an intellectual disability has the same ruling as a person of unsound mind; he is not subject to religious obligation, so he will not be held accountable on the Day of Resurrection. However, if he is from Muslim parents, or if one of them is Muslim, he has the ruling of the Muslim parent, meaning this child is a Muslim and will enter Paradise. As for if he is from disbelieving parents, the stronger opinion is that he will be tested on the Day of Resurrection by what Allah (Mighty and Majestic) wills. If he responds and obeys, he will enter Paradise; if he disobeys, he will enter the Fire.
This is the stronger opinion regarding these people. This opinion also applies to those to whom the call of the Messenger of Allah (peace and blessings be upon him) did not reach, such as people in places far from the lands of Islam who hear nothing about Islam. If the Day of Resurrection comes, Allah (Glorified and Exalted is He) will test them as He wills. Whoever among them obeys will enter Paradise, and whoever disobeys will enter the Fire.
Someone might ask: How will they be tested when they are in the abode of retribution and not in the abode of obligation? Our answer to this is, first, that Allah (Glorified and Exalted is He) does what He wills. It is permissible for Him to impose obligations on His servants in the Hereafter just as He imposed them on them in this world, and we do not restrict Allah (Mighty and Majestic).
Second, obligation in the Hereafter is established by the explicit text of the Qur'an, as He the Exalted said:[Al-Qalam 68:42-43] This indicates that obligation may occur in the Hereafter.
Therefore, a child born with an intellectual disability has the ruling of those of unsound mind; he is not subject to religious obligation. His ruling is that of his parents: if they are disbelievers, he is like them; if they are Muslims, or one of them is, he is a Muslim.
With this answer, the ruling for a child born with an intellectual disability becomes clear. What we have mentioned is the implication of the evidence of the Book and the Sunnah, for the pen has been lifted from three: the child until he reaches maturity, the person of unsound mind until he regains his senses, and the sleeper until he wakes up. Yes.
The questioner : Is there an interpretation of noble Qur'anic verses related to this?
The Shaykh : The Qur'an, as I said a moment ago, and the Sunnah, each indicates that a person of unsound mind and those in his category are not subject to religious obligation.
The questioner : Good, good.
The Shaykh : Yes.
The Shaykh : A child born with an intellectual disability has the same ruling as a person of unsound mind; he is not subject to religious obligation, so he will not be held accountable on the Day of Resurrection. However, if he is from Muslim parents, or if one of them is Muslim, he has the ruling of the Muslim parent, meaning this child is a Muslim and will enter Paradise. As for if he is from disbelieving parents, the stronger opinion is that he will be tested on the Day of Resurrection by what Allah (Mighty and Majestic) wills. If he responds and obeys, he will enter Paradise; if he disobeys, he will enter the Fire.
This is the stronger opinion regarding these people. This opinion also applies to those to whom the call of the Messenger of Allah (peace and blessings be upon him) did not reach, such as people in places far from the lands of Islam who hear nothing about Islam. If the Day of Resurrection comes, Allah (Glorified and Exalted is He) will test them as He wills. Whoever among them obeys will enter Paradise, and whoever disobeys will enter the Fire.
Someone might ask: How will they be tested when they are in the abode of retribution and not in the abode of obligation? Our answer to this is, first, that Allah (Glorified and Exalted is He) does what He wills. It is permissible for Him to impose obligations on His servants in the Hereafter just as He imposed them on them in this world, and we do not restrict Allah (Mighty and Majestic).
Second, obligation in the Hereafter is established by the explicit text of the Qur'an, as He the Exalted said:
(42) The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able, (43) Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.
يَومَ يُكشَفُ عَن ساقٍ وَيُدعَونَ إِلَى السُّجودِ فَلا يَستَطيعونَ * خاشِعَةً أَبصارُهُم تَرهَقُهُم ذِلَّةٌ وَقَد كانوا يُدعَونَ إِلَى السُّجودِ وَهُم سالِمونَTherefore, a child born with an intellectual disability has the ruling of those of unsound mind; he is not subject to religious obligation. His ruling is that of his parents: if they are disbelievers, he is like them; if they are Muslims, or one of them is, he is a Muslim.
With this answer, the ruling for a child born with an intellectual disability becomes clear. What we have mentioned is the implication of the evidence of the Book and the Sunnah, for the pen has been lifted from three: the child until he reaches maturity, the person of unsound mind until he regains his senses, and the sleeper until he wakes up. Yes.
The questioner : Is there an interpretation of noble Qur'anic verses related to this?
The Shaykh : The Qur'an, as I said a moment ago, and the Sunnah, each indicates that a person of unsound mind and those in his category are not subject to religious obligation.
The questioner : Good, good.
The Shaykh : Yes.