In Islamic jurisprudence, the principle of choosing the lesser of two evils, known as "al-akhdh bi akhaff al-dararayn," is a well-established concept that permits individuals to opt for the course of action that causes less harm when faced with two undesirable options. This principle is not only practical but also rooted in Islamic ethics, which emphasizes minimizing harm and preserving well-being.

Islam acknowledges that life is not always straightforward, and believers may sometimes face situations where they must choose between two harmful outcomes. In such cases, Islamic jurisprudence provides guidance to select the lesser harm, thus aligning with the overarching goals of Shariah, which are to promote good and prevent evil.

Using the process of Qiyas, or analogical reasoning, allows scholars to derive legal rulings for new situations based on established principles found in the Quran and Sunnah. For instance, the Quran provides an example of this principle in Surah Al-Baqarah: “.. Allah intends for you ease and does not intend for you hardship ..” (Quran 2:185). This part of the verse reflects the broader Islamic principle of making faith manageable and preventing undue hardship. 

A well-known application of this principle is the permissibility of eating the flesh of a dead animal in cases of necessity, even though consuming such meat is generally prohibited in Islam. The Qur'an states: “He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without willful disobedience, nor transgressing due limits, then he is guiltless. For Allah is Oft-forgiving, Most Merciful” (Quran 2:173). In this scenario, the harm of consuming prohibited meat is outweighed by the greater harm of starvation, making the former permissible.

In Surah Nahl, verse 106, Allah allows believers to utter words of disbelief if they are forced to do so in life-threatening situations, as long as their hearts remain firm in faith. This means that if a Muslim's life is in danger or they face severe hardship, they are permitted to say words of disbelief to protect themselves while still believing in their heart. In this case, choosing to say these words is considered the lesser of two evils, compared to the greater harm of facing death, torture, or extreme difficulty.

The Hadith literature further supports this principle. The Prophet Muhammad ﷺ said, “There should be neither harming nor reciprocating harm” (Ibn Majah, Hadith 2340). This Hadith underscores the prohibition of causing harm, reinforcing the necessity of choosing the lesser harm in difficult situations.

During the Treaty of Hudaybiyyah, the Prophet agreed to terms that seemed unfavorable to the Muslims to prevent greater bloodshed, demonstrating the preference for lesser harm to avoid greater evil.

Ibn Taymiah once shared an incident where he and his students, who regularly patrolled the outskirts of the town, encountered a group of Tatar soldiers, who were part of the invading Mongol armies known for their violence. The soldiers were asleep and drunk, and Ibn Taymiah's students suggested they attack and kill them while they were vulnerable. However, Ibn Taymiah advised against it, telling them to leave quietly and return to their city without waking the soldiers. When his students asked why, Ibn Taymiah explained that although fighting and killing these enemies was necessary, the retaliation they would bring to nearby villages if attacked at that time would be far worse than what they could achieve by killing them.

The principle of choosing the lesser of two evils is not about compromising Islamic values but about applying them wisely in complex situations. It addresses real-world challenges with justice and compassion, ensuring that decisions minimize harm while upholding the integrity of Islamic teachings.

To God belongs the future of the heavens and the earth, and to Him all authority goes back. So worship Him, and rely on Him. Your Lord is never unaware of what you do. (Quran 11:123)

Who decides what is a lesser evil?

The determination of what constitutes a lesser evil is usually made by qualified scholars,  jurists, or subject matter experts who engage in ijtihad, or independent legal reasoning. They consider various factors, including the specific circumstances of a case, the intentions of the individuals involved, and the broader implications of the actions being evaluated. 

In situations where no scholars or jurists have given an opinion, or when a person does not have access to experts to help decide the lesser of two evils, Islamic principles allow the use of Personal Ijtihad (Independent Reasoning): This requires the individual to sincerely seek what aligns with Islamic values, such as minimizing harm, promoting justice, and protecting life, dignity, and property.

As for those who strive for Us—We will guide them in Our ways. God is with the doers of good.  (Quran 29:69)

Can I decide not to choose between two evils and let fate take its course?

Islam encourages making active decisions, especially when doing nothing could cause more harm or lead to injustice. The idea of tawakkul (trust in Allah) is important here, meaning that while we should do what we can, we should also trust Allah for the results.

However, if all choices seem harmful, and someone truly believes that doing nothing might lead to a better or less harmful outcome, this option could be considered valid depending on the situation.

It's important to have absolute trust in Allah while at the same time taking responsibility for our actions. Trusting in fate should not be an excuse to avoid making tough decisions.

Allah knows best!