Apostate prophet learns from history; keeping the divine law simple through silence?

In answer to the video "Walking Away From Islam"

The religion of Allah is not a burden, and neither is the set of ethical discipline it imposes upon man meant at narrowing down his feel of life 20:2, it rather is meant at enhancing it by deepening his consciousness of right and wrong. It is a blessing meant at purifying mankind or as the Quran says when speaking of the objective of religion being for spiritual tazkiya/purging. Allah calls it His favor and grace

4:113,5:3,2:231"and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom".

Here, this favor is described as being in the Book and the Wisdom refering to the body and soul of the Sharia respectively, to its commandments and their philosophy. This phrase is often used to connote the fact that God's guidance is perfectly balanced between both these aspects.

Allah has not ordained a soulless sharia concerned only with the body of deeds. The Quran constantly parallels internal with external purity and warns Muslims not to fall into the error of those before them, namely the Jews, who neglected the spirit of the Sharia for soulless external rituals and exagerated legal hair-splittings, superstitious restrictions and regulations. The prophet Muhammad actually came as a mercy to them and to relieve them from these shackles 7:157.

Allah has restored the Sharia to its original simplicity in order to lighten our burdens 2:286,4:27-8 because

"man is created weak".

This means man's weakness is due to the fact that he cannot by himself find the true path, he is in need of Allah's guidance. That is why the preceding verses speak of Allah's will to guide mankind, turn to us mercifully and lighten our burdens. 2:286 also implies that Allah could burden mankind with a difficult Sharia as a form of punishment as was done with the Israelites and as plainly stated in the book of Ezekiel quoted above. When we create an innovation and complicate the Sharia on ourselves, then we will charge ourselves with greater burdens than God asked of us. God allows this to happen as a form of punishment.

What Allah demands from us is not unreachable and He does not impose what is beyond our power and understanding. This is why Allah expects us to answer the call of religion with

2:285"We hear and obey".

It is an unconditional declaration of faith and obedience to a system which is not meant, as already said, at narrowing down man's feel of life through ethical discipline and other teachings of the Quran but on the contrary, to enhance it by deepening his consciousness of right and wrong 20:2.

With the above issues in mind, one can appreciate why the Quran tells the audience not to insist on investigating the unimportant things or minute details of a story. It diverts not only oneself but also others from the moral and spiritual import of the narration 18:22.

Similarily the Quran warns the Muslims not to ask questions about the things regarding which the Sharia is purposely silent 5:101 because such questions call for answers that tighten the limits of a directive, and then people are not able to follow them and as a result invite the wrath of God, as what happened directly and indirectly with the ISraelites. God wants that a directive be followed the way it is given. Difficulties should not be created by asking to explain what is concise and by asking to limit and restrict what is absolute and in fact

5:102"A people before you indeed asked such questions, and then became disbelievers on account of them" 

2:108"Would you then ask your Prophet such questions as were asked of Moses in former times? and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way".

The simplification of the Sharia/Law leaves room for human common sense and judgement, allowing different nations and communities to frame laws for themselves to meet new and changed situations.

The Quran has laid down a handful of laws as explicit, while most provide a foundation and philosophical framework by which things can be negotiated, as long as it is in accordance with the principles of morality and wisdom laid down in the Book. The Prophet is reported to have said:

“The most sinful person among the Muslims is the one who asked about something which had not been prohibited, but was prohibited because of his asking”.

He further said

“God has set boundaries, so do not transgress them; He kept silent on certain things out of mercy for you rather than forgetfulness, do not ask about them”.