FIMA Year Book 2010-2011 - Federation of Islamic Medical ...

Humanitarian Relief
the path of Allah (SWT). Those who do not care
about the poor and needy will not benefit from the
Qur’an. In the very next verse it is stated,
) أُوْلَئِكَ‏ عَلَى ھُدًى م ِّن ر َّب ِّھِمْ‏ وَأُولَئِ‏ كَ‏ ھُمُ‏ الْمُفْلِحُونَ‏ (
“They are on the (true) guidance, from their Lord,
and it is these who will prosper” 20
Allah (SWT) inspires mankind to be always
mindful and responsible for the welfare of their
fellow humans by describing the nobility of this
vocation and offering incentives and rewards to
those who performs it. He says:
‏(مَن ذَا ال َّذِي یُقْرِضُ‏ الل َّھَ‏ قَرْضًا حَ‏ سَنًا فَیُضَاعِفَھُ‏ لَھُ‏ وَلَھُ‏ أَجْرٌ‏ كَرِیمٌ)‏
“Who is he that will loan to Allah a beautiful
loan For (Allah) will increase it manifold to his
credit, and he will have (besides) a liberal
reward.” 21
We are encouraged to invest in the well being of
our fellowmen and He will reward us abundantly.
Allah (SWT) credits this investment in the
preservation and the enhancement of maslahah
ummah (benefits to humanity) as a loan to
Himself. Undoubtedly, He can help His own
creation but in his infinite wisdom, He desires that
His creation “Ibad” should work to help one
another.
In certain circumstances, voluntary actions assume
moral obligatory dimensions, defined by Islamic
scholars as “Forood al-Kifayah”. These are acts
volunteered by able individuals or groups, to
address a social gap or need in the community. If
this act was not duly conducted, then the whole
society (or Ummah) is held responsible, or sinful,
before Allah (SWT). 22-23
The society (or Ummah) is also held responsible
and guilty, if it failed to induce and support some
of its members to become qualified and to perform
the relief work.
The application of the concept of Fard al-Kifayah
has significant implications on the purely
voluntary versus obligatory undertakings.
Whenever a serious situation inflicts societies or
individuals, and a need arises for qualified experts
in medical or nonmedical specialties, then it is
incumbent upon volunteers from those specialties
to get involved in relief as soon as possible.
Otherwise they, and society at large, are held
responsible for this failure and are sinful before
Allah (SWT). In other words, volunteerism
becomes obligatory in such circumstances.
This concept may not be applicable in instances
where relief work could be addressed by
governmental or nongovernmental Agencies.
The Islamic culture and moral obligation of
volunteering in relief work widens this concept to
include local communities, the wider Muslim
community, as well as humanity at large, without
distinction of race, color, religion or ethnicity.
This universal concept of voluntary work by
Muslims renders them as truly world citizens.
Historically, past Muslim societies have cultivated
a culture of volunteerism, which uplifts and
inspires the noble virtues of sincerity and altruism
among people.
At the personal level, voluntary acts to relieve the
sufferings of others invokes the feelings of
calmness, peacefulness, tranquility and serenity in
one’s innerself and enhances one’s sense of faith,
confidence and self-fulfillment.
Volunteerism enhances compassion and ihsan
(goodness) among individuals and communities.
When we work to help others, we in fact translate
values of compassion and sincerity within
ourselves. The Prophetic Hadith (narrated by al-
Baihaqi) states: “Whoever relieves a mu’min
(believer) of his difficulties, Allah will relieve him
of his own difficulties. Whoever covers the
weakness of a mu’min, Allah will cover his own
weakness. And Allah consistently helps the
individual who helps his brother”. 24
The figure below illustrates the different areas
where human beings may need help from others.
In all the three main areas, any service provided
by human beings for their fellowmen comes under
the definition of relief. Our Creator and the
Prophet have enjoined us to extend our hands for
relief in all these areas. We are duty bound for this
FIMA YearBook 2010-2011 4