and a hypocrite who does not recite the Quran is like a bitter gourd: its taste is bitter, and it has no fragrance.”

This is why He described faith as “clear evidence” and the Quran as a witness. The word for “clear evidence” derives from the notion of clarity and clarification. It denotes a clear way—a plain, evident path—and also that by which the truth becomes clear. It is therefore clear in itself and makes other things clear. It may also mean clarification, that is, indication and guidance. In this sense, it resembles guidance, as when one says, “So-and-so follows guidance and possesses knowledge.” Thus, it may be understood as a verbal noun, an adjective, or an agent.

An example is His saying:

“Has there not come to them clear evidence of what is in the former scriptures?”

This means an explanation of their contents, that which explains their contents, or the clear matter contained in them. He also called the Messenger “clear evidence,” saying:

“Until clear evidence came to them”—“a Messenger from Allah.”

For he makes the truth clear, while the believer follows a clear path and possesses light from his Lord. The purpose of a witness is to testify in favour of the one for whom he bears witness. Thus, it testifies in favour of the believer concerning what he follows. Faith is described as coming from Allah, just as the witness is described as coming from Allah, because Allah sent faith down into the very depths of people’s hearts. Thus, in the two authentic hadith collections, Hudhayfah reports that the Prophet—may Allah bless him and grant him peace—said:

“Allah sent faith down into the very depths of people’s hearts; then they learned from the Quran and learned from the Sunnah.”

Furthermore, faith is what Allah has commanded. Moreover, faith is nothing other than what the Messenger has conveyed, and this is something the Messenger has conveyed. However, the Messenger receives two kinds of revelation: revelation spoken by Allah and recited, and revelation that is not recited. Thus, He said: