booke

the sunna of the prophet 87When we have recited it, repeat the recitation and We shall make itclear [bay§nahu]. ( Al-Qiy§ma 75:18-19, AH)We have sent down to you the Book [revealing] 18 all things [tiby§n an ],a guide, a mercy, and glad tidings to Muslims. ( Al-NaÈl 16:89)There is, in their stories, instruction for men endued with understanding.It is not a tale invented, but a confirmation of what went beforeit—a detailed exposition [tafßÊl a ] of all things, and a guide and a mercyto any such as believe. (Yåsuf 12:111)This is the way of your Lord, leading straight: We have detailed[ faßßaln§] the signs for those who receive admonition. ( Al-An#§m6:126)The Book says it over and over again: the divine text is clearly visibleto the eyes and audible to the ears; in all its details it is unobscured,uncovered, and unambiguous. Such a cryst al-clear text does not needclarifications by the sunna: it has already been explained and madeclear, and all the necessary details have been given. Why shouldthere be a need to lessen the confusion if there is no confusion inthe first place?An example taken from contemporary politics can illustrate whatis really meant by bay§n. Just imagine that two heads of state cometogether to negotiate a new bilateral treaty. At the end of their meetinga joint communiqué is prepared with a summary of the talks,and this is distributed among the accompanying press journalists.What happens is that the spokesperson announces all the details ofthe negotiations even though he did not take part in them.Furthermore, he does not know what else has been discussed andwhat the communiqué does not mention. The spokesperson’s onlytask is to read the communiqué to the press, and make its pointsaudible and visible, that is, known to his audience; a clarifying commentaryby him is neither requested nor expected.This example illustrates the role that MuÈammad (ß) played. Hisrole as a messenger of God was to make Allah’s revelation knownto people. It was neither requested nor expected that he change theform or shape of the revelations (the dhikr al-ÈakÊm), nor that he reformulatethem in his own words. Some Muslim scholars have claimedthat MuÈammad (ß) merely received inspirations from God and thathe put them into his own words which he then announced as divinerevelations. If this is true, it would mean that MuÈammad (ß) possessed18For 16:89 and 75:19 it is my gloss because all translators render tiby§n andbay§n as ‘to explain’ and not as ‘to make known’ as MS intends it.