This paper examines the discursive representation of deafness and its relation to individual and collective re-membering in Kader Abdolah’s novel My Father’s Notebook (2000). The book is one of the first Iranian diaspora novels in which the story revolves around a protagonist with a disability. The book starts at the end of the Qajar dynasty with the birth of the deaf protagonist, Agha Akbar, and follows the life of Akbar and his family in the fictional village of Sanjan and later in Isfahan, Tehran, and the Netherlands. The book ends with Agha Akbar’s son, Ismael, who is now living in the Netherlands. Akbar’s life is entangled with Iran’s contemporary history, from the coronation of the first Pahlavi King (1926) to the end of the Iran-Iraq War (1980-1988) and the lives of the Iranian diaspora in the West after the Islamic Revolution (1979) and the War. The book challenges historical ableism and the history of ableism in modern Iran by narrating the events from the deaf protagonist’s point of view. Akbar is only able to communicate with a “makeshift” sign language with his hearing family members. He is also illiterate, and to make up for this, he “invents” a writing system like Cuneiform and writes about his life and his environment in a notebook he later gives to his son. The hearing son, or the coda, not only relates to the other family members and the readers what his father communicates in sign language but also attempts to decipher the enigmatic notebook. Despite the book’s fresh point of view about disability that distinguishes it from other contemporary fictional productions, this paper argues that it reduces the disabled body to a metaphor to critique Iran's contemporary sociopolitical condition. The deaf protagonist, in other words, turns into a "narrative prosthesis" and a device of characterization. Building upon David Mitchell and Sharon Snyder’s theorization on the pervasive use of disabled bodies in literature as a device for "fixing" and "normalizing" what is "aberrant," this article expounds that Abdolah's book does not take into consideration the materiality of deafness and its relation to the ableism embedded in historical narratives.