to convey the message clearly.’”

And Allah Most High says:

“Obey Allah and obey the Messenger. But if you turn away, Our Messenger’s duty is only to convey the message clearly.”

And He says:

“O Messenger, convey what has been sent down to you from your Lord. If you do not, then you have not conveyed His message.”

These and similar passages make clear that the messengers are required to convey the message clearly. The verbs bāna, abāna, istabāna, tabayyana, and bayyana can all be used intransitively to mean that something has become clear. One may also use abāna and bayyana to mean that someone else made it clear, and tabayyana and istabāna to mean that someone discerned it. It is well known that the messengers fulfilled their duty. Indeed, Allah took a covenant from the people of knowledge that they would explain that knowledge and not conceal it, and He condemned those who conceal it. Allah Most High says:

“And when Allah took a covenant from those who were given the Scripture: ‘You must make it clear to people and not conceal it.’”

And He says:

“Who is more unjust than one who conceals testimony he has received from Allah?”

And He says:

“Indeed, those who conceal the clear proofs and guidance We have sent down, after We have made them clear to people in the Scripture—Allah curses them, and so do those who curse.”

Thus, He cursed those who conceal it and declared that He had made it clear to people in the Scripture. How, then, could He have made it clear to people while concealing and hiding the truth, and outwardly expressing the opposite of what He kept inwardly? Had He remained silent instead of explaining the truth, He would have been concealing it. Anyone who accuses the prophets of lying and concealing the truth while still professing that they are prophets is among the worst and most wicked hypocrites, and among the most manifestly self-contradictory. And many people devoted to ascetic practice, worship, scholarship, and rational inquiry, who have followed the path of