We see in alternative philosophies and ideologies, many a times people are thrown into the deep end of these ideologies and they are forced to pick and choose whatever they desire of these epistemologies, in order to try to chart their way through life. But, Islam is a religion of foundations and basics leading up to a known conclusion, so the seeker is not merely thrown into the middle of disparate ideologies and told to pick and choose or salvage whatever he can.
The same principle is seen in the natural formation of the intellect, in that it is a progression, and it does not grow suddenly, so we should never let people jump into the middle of difficult things to comprehend if they have no ability to do so, whether this is due to age, non-familiarity with systematic thinking, or some other issue.
Regardless of one’s current situation and environment, one can be quite sure that he/she is in a better “outer” situation than Aasiya (RAA) the wife of Fir’awn, yet we all know what great heights she reached in spite of the physical and mental torture she had to go through.
The Fiqhi rule of the least of two harmful things can be used when we are seeing our benefit to Muslims at large. For example, if one is a teacher, he should weigh the evil he has in himself versus the benefit the students are likely to receive from him, and act accordingly – (advice that was given)
We know the rules of reducing one’s voice when in the presence of the Prophet (ﷺ). This is also applicable after his (ﷺ) passing onto the life of the Barzakh and when we go today in the presence of the Prophet (ﷺ) in his Masjid we are to observe this rule – it is just as rude not to follow through on this rule today as it was in the past.
There are always some hidden things, even in science… sometimes theories and concepts for which no experiment can even be conceived; we Muslims say that with respect to the crucial hidden issue of the Afterlife and other aspects of the Ghayb, Islam provides the correct methodology to reach the good end and correct conclusion – it is not to be seen as something scandalous or strange.
One can see the effects in this life itself, of temporary pleasure due to an illusion of freedom, then bitterness and suffering of much longer duration: An example is food intake, how modern people can and do take unhealthy food because they can or because they feel like it, only to suffer the consequences of such decisions in their health for many years to come, far beyond any enjoyment the person may have gained.
In this world then, one sees the results of thoughtless freedom – what can one say about the Deen of Islam and the Afterlife, where some restrictions are indeed found, but the consequences of not following after the evidence is clear are also much, much longer than any temporary enjoyment a person may attain (we also see then, this is a normal and natural rule, it is not a fanatical or coercive understanding of affairs, rather it is something all can relate to at some level).
We see the huge hype over ‘terrorism’ and the threat of ‘all-out war’ being carried out by us Muslims. One thing is, the opponents know that unlike them, Muslims as a whole are quite unable to lead a full-fledged attack and prolonged invasion on any of their countries, so it is easy to talk of a relatively small threat, in real terms. But also, they wish to maintain a monopoly with regards to the global thinking concerning any future warfare, thinking of contingency planning with regards to the smallest of possibilities [i.e. the thinking of all citizens in the world should be that organized warfare is the prerogative of the secular nation-states anyway, so any other type of violence is akin to subhuman action].
People may ask that fine, if things are as I say, then why even mention it? One issue is, if the secular nation-state or its past equivalents are the only viable options within which to engage proper warfare, then every martial Islamic endeavor not boxed within this category will be painted as pure evil, and will affect the readers – whether Muslim or otherwise.