When help is required ...

[glo]

I am not sure whether this thread belongs here or in the Basics of Islam section.
It is really a question relating to Islam, but since I am quoting the New Testament I felt it was safer to post it here:

Something Jesus spoke against, was people following the law 'religiously', and thereby neglecting their responsibilities for their fellow human beings.
He, himself, was criticised by the religious leaders of the day, when he broke what they considered to be important laws, when he let his disciples pick grain on the Sabbath and when he healed people on the Sabbath.

The parable of the Good Samaritan also demostrates how the two pious people leave the injured man lying in the street because touching a bleeding man would make them ceremonially 'unclean'), whereas the lowly Samaritan of much lesser social and religious importance comes to his aid and does what is needed.

In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. The next day he took out two silver coins[e] and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.'

"Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"

The expert in the law replied, "The one who had mercy on him."
Jesus told him, "Go and do likewise." (Luke 10, 30-37)

I understand Islam to be a religion very strongly based on laws and rules (which I am not saying is a bad thing!)

I would like to know, where the law ends and people's individual responsibilities begin.
I use an example to clarify what I mean :
When help is needed ...
... is a Muslim man permitted to pull a female stranger from the river to save her from drowning?
... is a Muslim woman permitted to give mouth-to-mouth resuscitation to a man, who she is not related/ married to?

Daft questions, perhaps ... but I am interested to hear the answers.

peace.

 

[Nσσя'υℓ Jαииαн]

i would think the first is not wrong..considering u r saving someone's life. That is a good thing. But what do i know. As for the second one, i wana know too lol.

 

[glo]

i would think the first is not wrong..considering u r saving someone's life. That is a good thing. But what do i know. As for the second one, i wana know too lol.

Oh dear ... perhaps the examples weren't very wisely chosen ... :rollseyes

I hope you know what I mean ... under which circumstances, if any, is it permissible to break Allah's laws and commands?
In life-and-death-situations?
When people are desperate?
Never?
:?

Peace.

 

[Ansar Al-'Adl]

Islamic Sharî'ah already has a built-in law which addresses these issues. Explains M. H. Kamali:

Rukhsah occurs to any of four varieties. Firstly, in the form of permitting a prohibited act on grounds of necessity, such as eating the flesh of a carcass, and drinking wine at the point of starvation or extreme thirst. Secondly, rukhsah may occur in the form of omitting a wajib when conformity to that wajib causes hardship, such as the concession granted to the traveler to shorten the quadruple salah, or not to observe the fasting of Ramadan. Thirdly, in the area of transactions, rukhsah occurs in the form of validating contracts which would normally be disallowed. For example, lease and hire (ijarah), advance sale (salam) and order for the manufacture of goods (istisna`) are all anomalous, as the object of contract therein is non-existent at the time of contract, but they have been exceptionally permitted in order to accommodate the public need for such transactions. And lastly, rukhsah occurs in the form of concessions to the Muslim ummah from certain rigorous laws which were imposed under previous revelations. For example, zakah to the extent of one-quarter of one's property, the impermissibility of salah outside a mosque, and the illegality of taking booty (i.e. ghanimah), which were imposed on people under previous religions, have been removed by the Shari'ah of Islam. [50. Abu Zahrah, Usul, p. 50; Abu `Id, Mabahith, pp. 106-112.] (Principles of Jurisprudence, p.294)​

 

[glo]

Islamic Sharî'ah already has a built-in law which addresses these issues. Explains M. H. Kamali:

Rukhsah occurs to any of four varieties. Firstly, in the form of permitting a prohibited act on grounds of necessity, such as eating the flesh of a carcass, and drinking wine at the point of starvation or extreme thirst. Secondly, rukhsah may occur in the form of omitting a wajib when conformity to that wajib causes hardship, such as the concession granted to the traveler to shorten the quadruple salah, or not to observe the fasting of Ramadan. Thirdly, in the area of transactions, rukhsah occurs in the form of validating contracts which would normally be disallowed. For example, lease and hire (ijarah), advance sale (salam) and order for the manufacture of goods (istisna`) are all anomalous, as the object of contract therein is non-existent at the time of contract, but they have been exceptionally permitted in order to accommodate the public need for such transactions. And lastly, rukhsah occurs in the form of concessions to the Muslim ummah from certain rigorous laws which were imposed under previous revelations. For example, zakah to the extent of one-quarter of one's property, the impermissibility of salah outside a mosque, and the illegality of taking booty (i.e. ghanimah), which were imposed on people under previous religions, have been removed by the Shari'ah of Islam. [50. Abu Zahrah, Usul, p. 50; Abu `Id, Mabahith, pp. 106-112.] (Principles of Jurisprudence, p.294)​

Thank you, Ansar Al-'Adl.
That's really helpful information. (And blissfully short, if you don't mind me saying! )

I am thinking that in moments of emergency you would be required to take action and make decisions within a split second. Not enough time to think whether an action is halaal or haraam, or to remember the latest advice from the Imam.
I am assuming that mistakes made under such circumstances (given the pressure and stress) are forgiveable?

Thanks for your time.

 

[azim]

I would like to know, where the law ends and people's individual responsibilities begin.
I use an example to clarify what I mean :
When help is needed ...
... is a Muslim man permitted to pull a female stranger from the river to save her from drowning?
... is a Muslim woman permitted to give mouth-to-mouth resuscitation to a man, who she is not related/ married to?

Daft questions, perhaps ... but I am interested to hear the answers.

peace.

Hey.

Good questions.

Generally, if one can save someone elses life in some way, it is fard to do so.

For example, if I'm praying salah, and someone (for some obscure reason) catches fire and is in immediate need of help - then not only am I 'allowed' to break my salah and help - I 'must' - it is fard.

So in a sense, it is a religious obligation to help another human being.

 

[azim]

Thank you, Ansar Al-'Adl.
That's really helpful information. (And blissfully short, if you don't mind me saying! )

I am thinking that in moments of emergency you would be required to take action and make decisions within a split second. Not enough time to think whether an action is halaal or haraam, or to remember the latest advice from the Imam.
I am assuming that mistakes made under such circumstances (given the pressure and stress) are forgiveable?

Thanks for your time.

The Prophet (pbuh) told us that we have already been forgiven of things done by mistake or without knowledge.

 

[Woodrow]

Very good thread. This has given me more insight into my own beliefs. It is refreshing to know that Allah(swt) is indeed all mercifull and does allow us to make exceptons to the absolute letter of the law when there is genuine need.