Physical Prohibition as a Metaphor for Purifying Behavior
This progression - from strictness and constraint at the foundational level to leniency and expansiveness at the peak - reaches its culmination when Islam brings people to the stage of Muhammad’s second message, the pinnacle of Islam and nearly its ultimate destination. At this stage, prohibitions shift from tangible, physical matters to moral and behavioral aspects.
The Qur’an says: “O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess. Say, ‘Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?’ Say, ‘They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection.’ Thus do We detail the verses for a people who know. Say, ‘My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.’” (7: 31-33)
And also: “And leave what is apparent of sin and what is concealed thereof. Indeed, those who earn [blame for] sin will be recompensed for that which they used to commit.” (6: 120)
Thus, what is ultimately prohibited is the defect of behavior and the deficiency of character. Tangible prohibitions are merely tools to achieve the prohibition of these moral failings. This approach is in line with the wise principles of education and teaching illustrated in the verse: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?” (41: 53)
It has been stated earlier that Muhammad’s second message leans more toward the end of the spectrum, closer to Christianity. The many verses that emphasize moral failings - examples of which are provided here - are more aligned with Muhammad’s second message than with his first. They remind us of Christ’s teachings.
In the fifth chapter of the Gospel of Matthew, Christ said: “You have heard that it was said to the people long ago, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”
And he also said to his disciples: “Listen and understand: What goes into someone's mouth does not defile them, but what comes out of their mouth, that is what defiles them.”
This indicates that physical impurities, such as urination and defecation, do not defile a person. Rather, what defiles a person are the errors of the tongue, as the Qur’an says: “…and that you say about Allah that which you do not know.” (7: 33)
And elsewhere: “…while you were propagating it with your tongues and saying with your mouths that of which you had no knowledge, thinking it was insignificant while it was, in the sight of Allah, tremendous.” (24: 15)
When prohibition withdraws from coarse, physical forms to finer, moral aspects of behavior and character, this withdrawal continues until it reaches the innermost thoughts and the whispers of sin within the heart. As the Qur’an says: “And leave what is apparent of sin and what is concealed thereof.” (6: 120)
Although abandoning apparent sin serves as a means to the ultimate goal of abandoning concealed sin, Muhammad’s first message overlooked the prohibition of concealed sin, as the time was not yet ripe for it.
The Prophet said in a noble hadith: “Indeed, Allah has pardoned my nation for what they think about in their hearts, as long as they do not speak of it or act upon it.” Or as he said.
