The Bahá’í approach towards social issues, such as attitudes to people with disabilities, is grounded in the belief that men and women are in essence spiritual beings located within the material creation. The material world is seen as providing the environment within which the soul can learn what it is and to what purpose it exists, and is able develop those spiritual qualities and virtues which survive and have value beyond its life in the material realm. Bahá’í teachings draw an analogy with the embryo within its mother’s womb – as the embryo develops, it acquires senses, organs and limbs the utility of which only become apparent after birth.

However this analogy does not imply a correlation between the worth and condition of the soul and the physical body of the individual. Bahá’u’lláh (1) made clear:

Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind. ... the soul itself remaineth unaffected by any bodily ailments. Consider the light of the lamp. Though an external object may interfere with its radiance, the light itself continueth to shine with undiminished power. (2)

This and many other passages in Bahá’í scripture make it quite clear that physical disability or illness, no matter how severe, cannot in themselves bring any change in the inherent condition of the soul. As Bahá’u’lláh says: The spirit is permanent and steadfast in its station. The human soul neither becomes ill from the diseases and disabilities of the body nor is cured by its health; infirmities of the body do not imply weakness, feebleness or sinfulness of spirit.

From the Bahá’í perspective recognising the essential spiritual nature of humankind in no way implies indifference to our material nature and physical well-being. Far from despising the human body and its care, Bahá’í writings describe it as the temple of the spirit and place considerable emphasis on cleanliness, refinement and delicacy in matters of the person, moderation in matters of diet, and concern and care for the sick and incapacitated. Indeed, Bahá’u’lláh described the science of medicine as the most important of all the sciences.(2)

A recent statement from the Bahá’í International Community put this concept into a wider context: .. Bahá’u’lláh’s message is an exposition of reality as fundamentally spiritual in nature, and of the laws that govern that reality’s operation. It not only sees the individual as a spiritual being, a “rational soul”, but also insists that the entire enterprise that we call civilisation is itself a spiritual process, one in which the human mind and heart have created progressively more complex and efficient means to express their inherent moral and intellectual capacities.(3)

The acceleration of this process of civilisation in recent years has not only seen previously unimaginable advances in science and technology, the best fruits of which hold out breathtaking possibilities for the relief of suffering and enhancement of life, but an equally profound changing of social attitudes, including those towards the socially disadvantaged.

Throughout most of history, it has been assumed – often with the agreement of organised religion – that poverty and social disadvantage of any kind were enduring and inescapable features of the social order and easing their effects was a matter for charity. Now, however, this mind-set is being widely rejected. In theory at least, government is increasingly regarded as essentially a trustee responsible to ensure the well-being of all of society’s members. Germany and Great Britain introduced the first national legislation relating to social security and disability insurance, in 1884 and 1897 respectively, thus giving first effect to this changed perception, , though their motives were essentially pragmatic. The scope and provisions of these first legislative steps have been extended during the ensuing century both within those countries and to most industrialised countries throughout the world. Social welfare remains a pressing subject of legislative and community concern.

The Bahá’í approach to social problems is rooted in concepts of justice, service, and the application of the principle of consultation as the means of problem resolution, all based on a belief in the essential unity of humankind. These concepts have been applied from the earliest days of the Bahá’í Faith in fields such as human rights, fostering of racial tolerance, and promoting the equality of women and men. They reflect a fundamental belief that society should be ordered in such a way that every individual, whatever his or her gender, race or physical circumstances, should have every reasonable opportunity to fully develop his or her potential, live a rewarding life, and make a positive contribution to society at large.

Disability’ as a generic term embraces a wide range of conditions. But however widely or narrowly the term is applied, being disabled implies a need for additional consideration from society beyond that normally extended to the able’. The Bahá’í view is that concern and care for people with disabilities and those who are ill is not a responsibility only of government as the trustee for society’s well-being, but that private charity (organised and individual) should also play a role. In this way we all play our part in shouldering their social responsibilities towards others.

Application of the principle of equity – that as far as possible all members of society should be treated equally and have equality of opportunity – should not obscure the fact that each individual is different. For those with some form of disability social equity requires not that the disability should be ignored, but that circumstances should not inordinately disadvantage them.

Developments in science and medicine have already transformed the lives of many who a century ago would have been condemned to depend on charity and have enabled them instead to live as full members of society. Scientific advancement is extolled in the Bahá’í writings as a noble and praiseworthy human endeavour . Developments in such fields as genetics, biochemistry and transplant surgery promise further thrilling possibilities in overcoming once intractable conditions. The Bahá’í writings broadly anticipate and encourage these developments. That the application of such developments sometimes poses ethical dilemmas reflects the lack of a commonly-held moral framework within which to judge such questions.

Many issues need to be evaluated within the wider vision provided by the Bahá’í writings of human life and its value . These writings envisage a world in which the enormous capacity of humankind:

.... will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, .... to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.(2)

As the many implications of the concept of the unity of mankind, enunciated more than a century ago by Bahá’u’lláh, take hold in the world at large, Bahá’ís believe that the obligation, both moral and utilitarian, to ensure the full integration of the disabled and disadvantaged into society will be increasingly recognised, and that the enormous resources now dissipated on war and economic conflict will be channelled into turning this obligation into reality.