[In 2019, the entire world was engulfed by the Corona virus. For almost three years, people were affected by it. Millions of people fell victim to it, and more than 7 million perished. During this time, various media channels posed the question to Javed Ahmed Ghamidi whether this pandemic was of divine punishment in nature, as some scholars had suggested, or merely an accident. Similarly, they asked what Muslims should contemplate and what behavior they should adopt in such times. The following text is derived from the conversations that my esteemed teacher, Javed Ahmed Ghamidi, had in response to these questions.]
The Corona virus and similar global pandemics are among the warnings from Allah. The purpose of such warnings is to alert people to the power of Allah and His grasp. The Qur’an uses the term Nuzur for them. This refers to those signs that occasionally manifest in the form of celestial calamities, drawing human attention towards the might and will of the Creator of the universe. Their target can be a home, a village, a city, a country, or at times, the entire Earth. These manifest in the form of earthquakes, storms, hurricanes, floods, contagious diseases, and epidemics, often engulfing millions of people.
The Prominent Aspects of Allah’s Warnings
These warnings from Allah serve as admonition, lesson, and reminder for humans from various aspects. Among these, three aspects are the most prominent:
1. Reminder of Death and the Day of Judgment
The most prominent aspect of these reminders is the remembrance of death and the Day of Judgment. The establishment of the Day of Judgment for the recompense and punishment of humans is a firm decree of Allah. That is why it holds fundamental importance in the message of the Prophets (peace be upon them). They proclaim it and warn about it. The first stage a person goes through in preparation for attendance on this day is death. With its arrival, the period of respite in life ends, leaving no room for reform, repentance, or seeking forgiveness. It is as if with death, the journey toward the Day of Judgment begins.
The gravity and dread of death are known to everyone. We witness it daily, yet the tragedy is that we consider it a routine occurrence and overlook it. We do not reflect on the fact that just as it has erased a certain child, a certain youth, or an elderly person from the face of existence, it is destined to erase me as well. However, when this individual death assumes a collective form, its fear and dread overwhelm everyone. This is the moment when even the greatest feel paralyzed, the tyrants and oppressors tremble, and the heedless and indifferent turn towards repentance and seek forgiveness. This moment creates an opportunity for human beings to draw lessons and admonitions. If a person keeps their senses alert and does not let their intellect become impaired, through this they gain knowledge of the Creator of the universe and become deeply concerned about the Day of Judgment and recompense.
2. Reminder of Allah’s Power
The second prominent aspect of these admonitions is the reminder of Allah’s immense power and boundless vastness. In reality, humans, captivated by their own knowledge and discoveries, forget their status and worth. They start to believe that they can unravel any mystery, avert any difficulty, and solve any problem. Caught in this delusion, they become oblivious to plain truths. They fail to acknowledge the limitations of their intellect and the weaknesses in their knowledge and actions. For modern man, the discoveries and inventions of science have amplified this issue on a large scale. There is no doubt that science has greatly served humanity. It has acquired information about matter and, as a result, has made countless inventions that have brought civilization to the pinnacle of progress. But the question is whether even a single step has been taken towards that fundamental issue, which is the greatest problem of the universe? The answer is a resounding no. That issue is how matter came into existence, where life was introduced into it, and how consciousness emerged within that life. This is the greatest mystery of the universe, one that science has yet to take any step towards solving. The Urdu proverb aptly describes this behavior: it’s like taking a turmeric lump and considering oneself a great merchant—believing oneself to be a significant person having found a trifling thing. Our wealth, our knowledge, our authority are essentially like a lump of turmeric, and on its basis, we begin to think that we have conquered the world and that everything is under our control. To rescue humans from this folly and delusion, Allah sends down His admonitions.
If Allah Almighty had desired, this virus would not have come into existence, and if by His permission it did come into existence, He could have prevented it from spreading right from the start. However, by the will of Allah, it has been created and is reaching thousands of people daily. This means that the Lord of the worlds wants to admonish humans, to shake them, to awaken them from negligence, and to show them what their status is before the Creator of the universe.
3. Understanding the Will and Intention of Allah
The third prominent aspect of these warnings is to direct attention to the eternal will of Allah. In matters of accidents occurring in the world, people usually focus on causes and do not turn their attention to the Causer of causes. However, the reality is that any event that occurs in the world happens with Allah’s consent. Any accident that takes place does so by His permission. Not even a particle in the universe can move without His consent. Therefore, every ease and difficulty that befalls humans depends on Allah’s will.
It is also a reality that none of Allah’s actions are devoid of goodness and wisdom. This is because His very essence is the embodiment of goodness and absolute wisdom. This concept is elucidated in the Qur’an through the story of Prophet Moses and Khidr (peace be upon them). It is narrated that by the command of Allah, Khidr made a hole in the boat in which they were traveling. The wisdom behind this was that the boat belonged to some laborers, and there was a king ahead who was seizing boats in good condition. Then Khidr killed a boy. The reason given for this was that the boy was destined to grow up and choose disbelief, which would have been a source of suffering for his believing parents. After this, Khidr repaired a collapsing wall in a village. The reason was that beneath this wall, the father of two orphan children had buried a treasure for them, which would be of use to them when they grew older. This incident fully highlights the great wisdom underlying Allah’s decisions. Imam Amin Ahsan Islahi has stated that three points become clear from this incident:
Firstly, everything that occurs in this world happens under the permission and will of God. Not a single particle can move from its place without His permission and will.
The second point is that God is absolute goodness and wise, and therefore, none of His intentions are devoid of goodness and wisdom. If He gives respite to the people of falsehood, it is not because He loves falsehood or is helpless before it; rather, it is because He is nurturing some great goodness within it. Similarly, if He subjects the people of truth to trials and tribulations, it is not because He has any interest in their suffering, but rather because through this, He opens pathways to some greater good for them.
The third point is that human knowledge is limited, and therefore, one cannot comprehend the wisdom behind every divine intent in this world. The mysteries of His intentions will only be unveiled in the hereafter. In this world, the appropriate attitude for a person is to carry out their duties while being patient and grateful for all of God’s decisions, and to remain satisfied that the sweetness hidden within today’s bitterness will, God willing, be revealed tomorrow.
The Required Attitude on the Occasion of Warnings
After understanding the nature and wisdom behind Allah’s warnings, the question now arises as to what attitude we should adopt when faced with extraordinary warnings such as the coronavirus and other similar situations.
In this matter, the following four things are important:
1. Turn your attention towards death
Firstly, one should derive the attention, admonition, and lesson intended by this warning. This means that one should be as vigilant about death as is truly deserved. There should be a profound belief, both from the depths of the heart and the expanses of the mind, in the occurrence of death and its potential to occur at any given moment, similar to the certainty we hold about being alive. Furthermore, it is essential to fully understand that death is not our ultimate end. It is the door through which we will pass to be present in the court of Allah and present the account of our deeds before Him.
2. Acknowledge your limitations
Secondly, we must recognize our weakness, incapability, and helplessness in the face of Allah’s power and will, and embodying the essence of ‘recognize your own worth,’ we should adopt a manner of staying within our status and limits. We should gain full awareness of the fact that Allah is the Lord of all worlds who:
He is the sole owner of the heavens and the earth and everything in between; no other shares in His sovereignty; no other is a partner in His workshop of power; nothing in the world is hidden from His sight; no affair of the world is beyond His command; everything is dependent on Him, yet He is in need of none; inanimate objects, plants, animals, all prostrate before Him and are engaged in His glorification and praise; His power is immense, His reach is unlimited, and His will operates in every particle of the universe; He may destroy whatever He wishes whenever He wishes, and He may recreate it whenever He desires; honor and disgrace are in His hands; all are perishable, He alone is everlasting; He is beyond perception, yet nearer than the jugular vein; His knowledge and power encompass everything; He knows the secrets of the hearts; His will prevails in every will, and His decree is above every decree.(Meezan 103)
3. Ensure the protection of life
Thirdly, we should implement all measures that can serve as a means of liberation from such epidemics. Just as the reminder of death is necessary, so too is the protection of life imperative. Therefore, we must consider what causes the disease has come from, what role we have played in creating those causes, where the mistake was made, and how it occurred. Then, we should eliminate the causes, rectify the mistake, and fully engage in treatment and prevention. The general public should adopt all precautions as advised by medical experts and social organizations. In this matter, we should adopt a completely scientific approach. This is what our religion itself has taught us—that when any distress, calamity, or issue arises, we should seek guidance from our intellect and strive to solve the problem using all resources of experience, observation, knowledge, and action. In Surah Yusuf, see that Allah has provided this guidance that wisdom and intellect should be employed to deal with the calamity of famine, and by better planning of material resources, relief from adversity can be achieved. It was not taught on this occasion to escape the calamity through any incantations or supplications. Hence, we must stay vigilant that if we become complacent and do not do our part to protect ourselves, according to the law of Allah, this warning can become a very great punishment.
4. Pray in the presence of Allah
Fourthly, we should not solely rely on our own efforts, but also supplicate before the Lord. The reason for this is that our efforts can only be effective if Allah grants His permission. He is the Ever-Living, the Sustainer of all existence, neither drowsiness overtakes Him nor sleep, and His sovereignty extends over the heavens and the earth. If He wills, our efforts will succeed; if He does not, they will not. Therefore, it is essential that after making every possible effort, we present ourselves in His court, plead before Him, implore, and cry out. For this purpose, if the blessed supplications taught by the Prophet Muhammad (PBUH) are raised from the depths of our hearts, there is hope that our Lord will assist us, God willing. Some of the words of the supplications of the Messenger of Allah (PBUH) are as follows:
O Allah, I have greatly wronged myself, and (I know that) no one can forgive my sins except You. Therefore, (O Lord), forgive my sins through Your special grace and have mercy on me. Indeed, You are the Forgiver, Your compassion is eternal. (Bukhari, No.
834; Muslim, No. 6869)
O Allah, I seek refuge in Your pleasure from Your displeasure, and in Your forgiveness from Your punishment. And (Lord), I seek refuge in You from You. It is not possible for me to fully praise You. You are as You have praised Yourself. (Muslim, No. 1090)
O Allah, forgive my sins; the previous and the later, the apparent and the hidden. And forgive any excess that I have committed, and everything that You know about me more than anyone else. You are the One who advances people and You are the One who delays them. There is no deity except You. (Muslim, No. 1812)
O Allah, You are my Lord; there is no deity but You; You created me and I am Your servant, and I remain steadfast on Your covenant and promise to the best of my ability. I seek refuge in You from the evil of my deeds; I acknowledge Your blessings upon me and I confess my sins. So forgive me, for indeed, none forgives sins except You. (Bukhari, No. 6306)
Principles of Adherence to Shariah in Difficult Circumstances
After the nature and wisdom of God’s warnings and the direction of our attitudes become clear, the most important question for every believer is: under these circumstances, while practicing the commandments of religion, what things are necessary to observe? How much effort should be made to achieve the desired form of the command, and if there is any obstacle, compulsion, or difficulty, to what extent is there room for reduction or concession? In this regard, it is also essential to know where the scope of Shariah ends and the boundary of ijtihad begins. Alongside these fundamental questions, it is also necessary to answer the practical issues facing people. Among these, the most prominent is: after the restrictions on closeness and mingling by medical experts, what is the nature of Shariah’s ruling on congregational prayers, Friday prayers, Eid, and other religious gatherings in mosques? The question is also under discussion that if there is a risk of the epidemic spreading from the deceased, how will the rites of funeral arrangements be carried out? Similarly, if the number of deaths exceeds the limits of management, what will be the situation for the funeral prayers and the shrouding and burial?
In these discussions and issues, we first understand what the fundamental guidance of Shariah is in exceptional cases.
It is evident from the Qur’an and Hadith and Sunnah that for specific circumstances, the Shariah has clearly outlined the rules of alleviation, concession, leniency, and exemption. These rules are based on two principles: one is iztiraar, which is the principle of necessity, and the other is usr, which is the principle of hardship. The details are as follows:
a. The Principle of Necessity
The first principle is necessity, which is in fact a necessary implication of the commandment regarding the sanctity of life. This principle relates to the prohibitions concerning food and conduct. After delineating the dietary prohibitions in the Qur’an — carrion, blood, pork, and animals slaughtered in the name of anyone other than Allah — it is stated that if one is compelled by necessity, the use of these forbidden items is permitted. The directive is:
فَمَنِ اضۡطُرَّ غَيۡرَ بَاغٍ وَّلَا عَادٍ فَلَاۤ اِثۡمَ عَلَيۡهِؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ
Even then, whoever is driven to necessity, intending neither to desire nor to transgress, incurs no sin. Indeed, God is Forgiving and Ever-Merciful. (2:173)
But he who, constrained by hunger, is compelled to eat any of these things not intending to commit sin, then there is no harm in this because God is Forgiving, Ever-Merciful. (5:3)
This means that if people find themselves in a situation where they must choose between something forbidden and death, they are allowed to consume forbidden items to the extent necessary to save their life. Similarly, if the situation arises where one can save their life by uttering a word of disbelief, Allah has permitted this as well. It is stated:
مَنۡ كَفَرَ بِاللّٰهِ مِنۡۢ بَعۡدِ اِيۡمَانِهٖۤ اِلَّا مَنۡ اُكۡرِهَ وَقَلۡبُهٗ مُطۡمَٮِٕنٌّۢ بِالۡاِيۡمَانِ
[Believers! Those among you] who disbelieve after believing, if they are compelled and their hearts are content on belief, then there is no penalty for this. (16:106)
From these verses, it is clear that the protection of human life is so esteemed in the eyes of Allah that He has permitted the suspension of prohibitions. This is why it is a well-accepted principle in Shariah that in cases of compulsion and necessity, the use of prohibited things is permissible and there shall be no accountability for it. Under the mentioned verse of Surah Al-Baqarah in Al-Bayan, it is stated:
This is a concession for a state of necessity which arises when no food is available. In this, the punishment for using the forbidden has been lifted, and the words fa laa ithm alayhi inna Allaha ghafoorur raheem (Then there is no sin upon him. Indeed, Allah is Forgiving and Merciful) make this matter entirely clear. Evidently, this rule should also apply to a state of coercion. The correct approach in this matter is that when necessity arises, a person should take advantage of this concession and not put themselves through unnecessary hardship in zeal for strictness. The example of the Prophet (PBUH) regarding tayammum, shortening of prayers, and wiping over socks, as mentioned in traditions, also leads to this conclusion. (1/175)
b. The Principle of Hardship
The second principle is difficulty. This principle relates to acts of worship. It is the intent of Allah that if one encounters hardship, concessions or leniencies may be sought in worship to create ease. The reason for this is that Allah desires ease for His servants, not hardship or difficulty. It is stated:
يُرِيۡدُ اللّٰهُ بِكُمُ الۡيُسۡرَ وَلَا يُرِيۡدُ بِكُمُ الۡعُسۡرَ
God desires ease for you and does not want to be harsh with you. (2:185)
In light of this principle, the concessions granted by Allah and His Messenger (PBUH) in acts of worship are notably as follows:
1. When there is a danger, there will be an exemption from attending the congregation and mosque, and people will be allowed to offer prayers while walking or riding. It is instructed:
فَاِذَآ اَمِنۡتُمۡ فَاذۡکُرُوا اللّٰهَ کَمَا عَلَّمَکُمۡ مَّا فَاِنۡ خِفۡتُمۡ فَرِجَالًا اَوۡ رُكۡبَانًا لَمۡ تَكُوۡنُوۡا تَعۡلَمُوۡنَ.
Then if you fear any danger, pray on foot or while riding, in whichever way you like, but when circumstances become secure, remember God in the very manner He has taught you, which you knew not. (2:239)
2. If it rains during the night or if the cold is excessive, then instead of congregational prayer in the mosque, individual prayer can be performed at home. On such occasions, the Prophet (PBUH) would have the caller to prayer announce, “People, perform your prayer in your homes!” It is narrated in Sahih Bukhari:
عن نافع أن ابن عمر أذن بالصلة في ليلة ذات برد وريح، ثم قال: أْل صلوا في الرحال، ثم قال:إن رسول هللا صلى هللا عليه وسلم: كان يأمر .المؤذن، إذا كانت ليلة ذات برد ومطر، يقول: أْل صلوا في الرحال
Narrated by Nafi: Abdullah bin Umar (RA) gave the call to prayer on a cold and rainy night, and then said, “O people, pray in your homes.” He then explained that the Messenger of Allah (PBUH) would instruct the muezzin on nights of cold and rain to announce that people should pray in their homes. (No. 666)
3. During travel, it is permissible to shorten the prayer. The term used in Shariah for this is Qasr. It is mentioned in Surah An-Nisa:
وَاِذَا ضَرَبۡتُمۡ فِى الۡاَرۡضِ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ اَنۡ تَقۡصُرُوۡا مِنَ الصَّلٰوةِ ۖ اِنۡ خِفۡتُمۡ اَنۡ يَّفۡتِنَكُمُ الَّذِيۡنَ كَفَرُوۡا ؕ اِنَّ الۡـكٰفِرِيۡنَ كَانُوۡا لَـكُمۡ عَدُوًّا مُّبِيۡنًا
When you travel [to wage this jihad], it is no offence for you to shorten your prayers if you fear that the disbelievers may torment you because these disbelievers are your open enemies. (4:101)
Therefore, the prayers consisting of four units will be performed in two units each. It is stated in Meezan:
Traditions reveal that the Prophet (PBUH) drew an analogy to the typical troubles, chaos, and disturbances of travel during his time and generally performed shortened prayers in those journeys. Similarly, to spare the caravan from the inconvenience of halting, voluntary prayers were also offered while seated on the mount. (315)
4. Permission has also been granted to adjust the timings of prayers. For instance, Zuhr can be delayed and combined with Asr, and Asr can be brought forward and combined with Zuhr. Similarly, the Isha prayer can be brought forward and combined with Maghrib, and Maghrib can be delayed and combined with Isha. This is elaborated in Meezan as follows:
The permission for shortening the prayer in certain circumstances has also been interpreted by the Prophet Muhammad (PBUH) as an allowance for combining the timings of certain prayers during travel. In such travels, he prayed the Zuhr and Asr, as well as the Maghrib and Isha prayers together. It is narrated by Mu’adh bin Jabal that during the journey of the Battle of Tabuk, the usual practice was that if the sun had declined before setting out, the Zuhr and Asr were combined. If the journey commenced before the sun’s decline, the Zuhr prayer was delayed until the time of stopping for Asr. The same approach was taken for the Maghrib prayer. If the sun set before setting out, the Maghrib and Isha were performed together. If the journey commenced before sunset, the Maghrib would be delayed until stopping for Isha, and then both prayers were performed together. (315)
5. During the time of the Prophethood, when the Prophet Muhammad (PBUH) himself was present for leading the prayer, no Muslim could agree to the idea that while some people attained the honor of following him, others should be deprived of it, even in the battlefield. Considering this situation, the strategy that Allah provided maintained the concession of shortening the prayer for both the Prophet Muhammad (PBUH) and the noble Companions. Furthermore, it included the directive that people would not pray the two units consecutively but would perform them separately, pausing between them. The army was to be divided into two groups: one group would follow the Prophet (PBUH) in the first unit of prayer, and the second group in the second unit. Thus, people would complete one unit of prayer under the leadership of the Prophet (PBUH), then pause, and after a short while, perform the second unit separately. It is stated in Surah An-Nisa:
وَاِذَا كُنۡتَ فِيۡهِمۡ فَاَقَمۡتَ لَهُمُ الصَّلٰوةَ فَلۡتَقُمۡ طَآٮِٕفَةٌ مِّنۡهُمۡ مَّعَكَ وَلۡيَاۡخُذُوۡۤا اَسۡلِحَتَهُمۡ فَاِذَا سَجَدُوۡا فَلۡيَكُوۡنُوۡا مِنۡ وَّرَآٮِٕكُمۡ وَلۡتَاۡتِ طَآٮِٕفَةٌ اُخۡرٰى لَمۡ يُصَلُّوۡا فَلۡيُصَلُّوۡا.
And [O Prophet!] when you are among them, and stand to lead them in the prayer [at perilous places], let one group among them stand with you such that they are armed with their weapons. Then after making their prostration, let them withdraw to your rear and then let the other group who has yet to pray come forward and pray with you. (4:102)
In Meezan, it is explained regarding this command:
During the lifetime of the Prophet (PBUH), a significant challenge was arranging congregational prayer on the battlefield. If the Prophet led the prayer, no Muslim would willingly miss the opportunity to join. Every soldier wished to perform the prayer following his lead. This was a natural desire, but it was also essential to maintain defense measures. One solution to this problem was that the Prophet (PBUH) would pray four units (rak‘ahs), and the army would divide into two groups, each joining for two units with him. This approach was used on certain occasions; however, considering the potential hardship for the Prophet (PBUH), the Qur’an provided a solution. It suggested that both the leader and followers pray a shortened prayer, and the army’s two divisions should successively join half the prayer with the Prophet and complete the remainder on their own. Consequently, one group would move back after the prostrations of the first unit to take over guarding duties, allowing the other group, which had not yet prayed, to join the Prophet in the second unit. (316)
6. In the case of travel, illness, or scarcity of water, when both ablution and bathing become difficult, Allah Almighty has permitted that a person may perform tayammum. It is stated:
وَاِنۡ كُنۡتُمۡ مَّرۡضٰۤى اَوۡ عَلٰى سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡكُمۡ مِّنَ الۡغَآٮِٕطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَيَمَّمُوۡا صَعِيۡدًا طَيِّبًا فَامۡسَحُوۡا بِوُجُوۡهِكُمۡ .وَاَيۡدِيۡكُمۡ
And if you are sick or on a journey or when anyone of you has relieved yourself or you have had intercourse with women, then you find no water, find some clean surface and wipe your faces and your hands with it. (4:43)
7. On the principle of tayammum, the Prophet (PBUH) also permitted wiping over socks and turbans. It is written in Meezan:
The Messenger of Allah (PBUH) performed wiping over the socks and turban by analogy with the same ruling of tayammum and gave permission to the people that if the socks are worn after performing ablution, then for the resident, they can wipe over them for one day and night, and for the traveler, for three days and nights, instead of taking them off and washing the feet. (290)
8. If a person is unable to complete the fasts of Ramadan due to illness or travel, he can make them up later, and if that is not possible, he can compensate by feeding a needy person for each missed fast. It is commanded in Surah Al-Baqarah:
فَمَنۡ كَانَ مِنۡكُمۡ مَّرِيۡضًا اَوۡ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنۡ اَيَّامٍ اُخَرَؕ وَعَلَى الَّذِيۡنَ يُطِيۡقُوۡنَهٗ فِدۡيَةٌ طَعَامُ مِسۡكِيۡنٍؕ.
Yet if any one among you is ill or on a journey, let him complete this count in other days; and those who have the capacity to feed a needy, they must feed a needy in place of every fast. (2:184)
10. The pilgrimage to the House of Allah is obligated with the condition of capability. Thus, those who do not possess the financial or physical capability, it is not obligated upon them. The directive is:
وَلِلّٰهِ عَلَى النَّاسِ حِجُّ الۡبَيۡتِ مَنِ اسۡتَطَاعَ اِلَيۡهِ سَبِيۡلًا
And for those who are capable of reaching this place, the pilgrimage to this House is incumbent upon them. (3:97)
These allowances and concessions are based on the principle of yurīdu-llāhu bikumul yusra wa lā yurīdu bikumul ‘usr meaning Allah desires ease for His servants and does not wish to place them in hardship and difficulty. Therefore, the Messenger of Allah (PBUH) has termed these concessions and allowances as a blessing from Allah and demonstrated through his actions that benefiting from them is indeed the exemplary practice of the Prophet (PBUH). According to a narration in Sahih Muslim, Umar (RA) states:
عجبت مما عجبت منه، فسألت رسول هللا صلى هللا عليه وسلم عنصدقته. لِكَ فَقَالُوۡۤا: صدقة، تصدق هللا بها عليكم، فاقبلوا
(When the Messenger of Allah (PBUH) shortened the prayer without any apparent danger,) I found it astonishing, just as it was astonishing to (Ya’la bin Umayyah). So, I inquired from the
Messenger of Allah (PBUH) about this, and he said: This is a concession from Allah, which He has granted to you, so accept this concession from Allah.” (Sahih Muslim No. 573)
Applications of the Principles of Hardship and Necessity
The nature of the rules regarding hardship and necessity has been fully clarified in the previous discussion. However, despite this, it is natural for some fundamental and practical questions to arise. Some prominent ones among them are: Is it desirable in Shariah to act upon concession in hardship and necessity? Is acting upon it obligatory or optional? Does the ruling of concession hold the status of an alternative to the original ruling? While benefiting from it, which aspects of faith and practice need to be considered? If the rulings of Shariah become contradictory in a state of hardship and necessity, what will be the criteria for acceptance, preference, and delay? If a Muslim wants to choose the path of rigidity instead of concession, what things should they keep in mind?
To understand the intention of religion regarding this and other similar questions, the following points are important:
First, the requirements of religion are the fundamental commands that it demands from its followers. Among these, some are obligatory and related to compliance, while others are based on prohibition and restriction, meaning some actions are to be performed, while others are forbidden. For instance, prayer is obligatory with adherence to its appointed times; being in a state of ablution and facing the Qibla are its essential conditions. Attending the mosque and organizing prayer in congregation holds exceptional merit. Zakat is also obligatory, with specified rates on wealth, livestock, and produce. Similarly, the month of Ramadan is designated for fasting, and it is commanded that whoever witnesses this month should complete its fasts. Hajj, Umrah, and sacrificial offerings are the ultimate forms of worship and are ordained as a representation of devotion of life and wealth before God. Hence, for each form of worship, the requirements of Shariah are completely clear. The same applies to prohibitions. For instance, in a state of major impurity, menstruation, or intoxication, prayer is not permitted. Fasting during menstruation and postnatal bleeding is also prohibited. Intentionally breaking a fast is forbidden. There is a command to avoid intoxication, gambling, and interest. Consuming the carcass, blood, pork, and animals sacrificed in the name of any other than Allah is haram. Violating life, property, and honor is counted among the major crimes and appropriate punishments have been prescribed for them. These are a few examples of Shariah commands to illustrate that the requirements of religion in terms of Shariah are fully determined and completely clear in every respect. Faith demands that we adhere meticulously to their words, meanings, intent, and purpose. Our hearts, minds, and limbs should submissively comply with these, allowing no hesitation, pretense, negligence, or disregard to approach. This is the objective of religion, and this is the demand of faith. However, if in any matter there is no command of Shariah, or a command exists but its specifics and details have not been determined, or changes in circumstances have led to new situations regarding its application, then the door of ijtihad (independent reasoning) remains open. The principle of Shariah is that if in any issue the Qur’an and Sunnah are silent, we can exercise ijtihad in the light of religion and, according to our understanding and perception, determine the requirement of religion.
Second, the concessions for compulsion and coercion are not the original commandments of religion. These are exceptions that are adopted out of necessity. Therefore, to incline towards them and exceed the limits of necessity is contrary to faith and ethics. It is stated in Meezan:
…Exceptions from prohibitions are only in a state of necessity, and that too ghayra baghin walaa aadin, meaning in such a way that the person neither desires it nor exceeds the limit of necessity. This matter is stated in exactly the same words in the verses of Surah Al-Baqarah and Surah An-Nahl. However, in Surah Al-Maidah, there is a slight difference in wording. It is stated:
Then if one is compelled by hunger to consume any of these things, without inclining towards sin, there is no blame in it, for Allah is Forgiving, His compassion is eternal.
Imam Islahi writes in its explanation:
The meaning of the term Makhmasah is hunger. The concept of being distressed by hunger implies that a person finds themselves in such a dire state of hunger that no apparent option other than choosing between death or engaging in something forbidden remains. In such a condition, it is permissible for them to utilize something from the forbidden to save their life. The restriction of Ghaira Mutajaanifin reflects the same notion expressed elsewhere as ghayra baghin walaa aadin meaning one should neither become someone who desires it from the heart nor exceed the necessary limits. The restriction of Makhmasah makes it clear that where other dietary alternatives exist, merely on the pretext that halal meat is not available, as is often the case in many European and American countries, no one has the right to declare the prohibited as permissible. Meat is not indispensable for survival. Not only can life be sustained with other foods, but health can also be maintained at the highest standards. The restraint of Ghaira Mutajaanifin Li-Ithmin signifies that a concession is still just a concession, and forbidden remains forbidden in every form. Neither can anything prohibited become inherently permissible, nor is any concession a permanent license. Thus, it is not permissible for anyone to exceed the extent necessary to alleviate dire need. If someone saves their life by observing these restrictions and consuming something forbidden, then Allah is forgiving and merciful. However, if someone exploits this permission to indulge their desires, the responsibility lies with them, and this permission will not serve as an excuse on the Day of Judgment. (Tadabbur-e-Qur’an 2/458) (640-641)
Third, the rules of hardship and neccessity are not substitutes for the desired rules. Therefore, it should be noted that, for example, shortening prayers or combining them to limit to three times instead of five, performing tayammum instead of ablution and ghusl, not maintaining the direction of the Qibla while traveling, praying at home instead of in congregation, observing obligatory fasts after the month of Ramadan has passed, or the government reducing zakat during famine or economic hardship are not alternatives or replacements for the original Shariah rules. These are concessions for situations when it becomes impossible or difficult for a person to act according to the desired command. Their nature is similar to when an ambulance is allowed to pass through a red signal due to an emergency, or when educational institutions declare holidays during severe weather to save children from hardship. Just as these exceptional situations are not considered alternatives, similarly, the concessions in Shariah should not be regarded as substitutes for the original injunctions. They should be accepted as exceptions, and as soon as circumstances return to normal, one should revert to the desired commands with full spiritual conviction.