أَصْلَحَ
Appears 8 times in Quran
Derived Words (3)
Words derived from the stem "أَصْلَحَ".
- and amend
- and his act brings about reformation
- and amends
- and do good deeds
- and improves
- and reform
- and makes peace
Occurrences in Quran
Found 8 verses containing "أَصْلَحَ".
فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
一个遗嘱可能遵照法定要求, 而也可能在它的某条款中是不公正的。例如, 假如某人留下很多继承者, 如果他出于施舍或其它合法的目的立下遗嘱, 花掉的数字高达足足有三分之一, 那么, 他就会给他们 (继承者) 带来困苦。或者, 立遗嘱者可能不公平地处理了可容许的三分之一之外的遗产, 不顾或忽略合法的要求。在这种情况下容许, 也的确值得在所有继承人与被偏袒的遗产承受人之间进行公平的调整。
یعنی وصیت کرنے والے اور ان رشتہ داروں کے درمیان جن کو نقصان پہنچانے یا نظر انداز کر دینے کا اس کا ارادہ ہو یا ان اشخاص میں جن کے حق میں وصیت ہے‘ باہمی سمجھوتے سے ان کو راضی کر دے کہ باوجود وصیت کے وہ ایک دوسرے کو اس کا حق ادا کر دیں۔ بعض دفعہ شریعت پر عمل کرنے کے باوجود وصیت کرنے کی صورت میں بعض نقصانات کا احتمال موجود ہوتا ہے۔ مثلاً اگر کوئی شخص ۳ /۱ کی وصیت کر دے مگر باقی وارث اتنے ہوں کہ بقیہ مال میں سے ان کو حصہ بہت کم ملتا ہو تو ایسی صورت میں اگر اصلاح کروادی جائے تو گناہ نہیں یعنی وصیت کرنے والے اور اس کے خاص محبوب یا خاص مبغوض میں صلح کرا دے۔
A will may comply with legal requirements and may yet be unfair in some of its provisions. For instance, if a person leaves a large number of heirs, it may entail a hardship on them if he wills away as much as the full one-third for charitable or other lawful purposes. Or, out of the permissible 1/3 the testator may have made unfair dispositions, neglecting or overlooking just claims. It would in such a case be permissible, indeed meritorious, to bring about a fair adjustment between the heirs and the legatees affected.
Important Words:
جنفا (partiality) is the infinitive noun from جنف. They say جنف عن الطریق meaning, he deviated from the right path. جنف فی وصیتهmeans, he acted wrongfully in his will. جانف اھله means, he kept away from his family out of anger and not for a just cause. تجانف لاثم means, he inclined towards sin. So جنف means: (1) inclining to sin, etc. (2) deviating from the right course; (3) acting unjustly or wrongfully; (4) keeping away from rightful things (Aqrab).
Commentary:
If someone should have reason to fear that the testator is showing undue favour to any particular person or party, or that he is acting contrary to Islamic Law, it would be no sin for him to bring about reconciliation between the parties concerned by removing the cause of displeasure or disagreement between the testator and his heirs and thereby having the will altered in accordance with the requirements of justice and Islamic Law. The words, it shall be no sin for him, do not mean that such pious intervention is simply an act of negative virtue. The expression has been used lest, in view of what has been said in the preceding verse regarding the sinfulness of the act of alteration in a will, some overcautious people should hold aloof even when they see an unjust inclination on the part of the testator. The verse thus really means that such an interference, far from being an act of sin, is an act of virtue which is sure to draw God’s mercy.
The concluding clause reminds the testator that God is Forgiving, so that if he mends his error, He will be pleased to forgive him. The declaration that God is Merciful, also serves as an inducement to other Muslims to intervene, if it is felt that the testator is unduly partial to one party, to the detriment of the other. In that case they should readily step in and set things right, for which God would give them an ample portion out of His mercy. Thus the word غفور (Most Forgiving) relates to such testators as return to the right course when reminded to do so, and the word رحیم (Merciful) relates to those persons who succeed in persuading the testator to revert to the path of rectitude and justice.
116
一个遗嘱可能遵照法定要求, 而也可能在它的某条款中是不公正的。例如, 假如某人留下很多继承者, 如果他出于施舍或其它合法的目的立下遗嘱, 花掉的数字高达足足有三分之一, 那么, 他就会给他们 (继承者) 带来困苦。或者, 立遗嘱者可能不公平地处理了可容许的三分之一之外的遗产, 不顾或忽略合法的要求。在这种情况下容许, 也的确值得在所有继承人与被偏袒的遗产承受人之间进行公平的调整。
2
یعنی وصیت کرنے والے اور ان رشتہ داروں کے درمیان جن کو نقصان پہنچانے یا نظر انداز کر دینے کا اس کا ارادہ ہو یا ان اشخاص میں جن کے حق میں وصیت ہے‘ باہمی سمجھوتے سے ان کو راضی کر دے کہ باوجود وصیت کے وہ ایک دوسرے کو اس کا حق ادا کر دیں۔ بعض دفعہ شریعت پر عمل کرنے کے باوجود وصیت کرنے کی صورت میں بعض نقصانات کا احتمال موجود ہوتا ہے۔ مثلاً اگر کوئی شخص ۳ /۱ کی وصیت کر دے مگر باقی وارث اتنے ہوں کہ بقیہ مال میں سے ان کو حصہ بہت کم ملتا ہو تو ایسی صورت میں اگر اصلاح کروادی جائے تو گناہ نہیں یعنی وصیت کرنے والے اور اس کے خاص محبوب یا خاص مبغوض میں صلح کرا دے۔
189
Important Words:
جنفا (partiality) is the infinitive noun from جنف. They say جنف عن الطریق meaning, he deviated from the right path. جنف فی وصیتهmeans, he acted wrongfully in his will. جانف اھله means, he kept away from his family out of anger and not for a just cause. تجانف لاثم means, he inclined towards sin. So جنف means: (1) inclining to sin, etc. (2) deviating from the right course; (3) acting unjustly or wrongfully; (4) keeping away from rightful things (Aqrab).
Commentary:
If someone should have reason to fear that the testator is showing undue favour to any particular person or party, or that he is acting contrary to Islamic Law, it would be no sin for him to bring about reconciliation between the parties concerned by removing the cause of displeasure or disagreement between the testator and his heirs and thereby having the will altered in accordance with the requirements of justice and Islamic Law. The words, it shall be no sin for him, do not mean that such pious intervention is simply an act of negative virtue. The expression has been used lest, in view of what has been said in the preceding verse regarding the sinfulness of the act of alteration in a will, some overcautious people should hold aloof even when they see an unjust inclination on the part of the testator. The verse thus really means that such an interference, far from being an act of sin, is an act of virtue which is sure to draw God’s mercy.
The concluding clause reminds the testator that God is Forgiving, so that if he mends his error, He will be pleased to forgive him. The declaration that God is Merciful, also serves as an inducement to other Muslims to intervene, if it is felt that the testator is unduly partial to one party, to the detriment of the other. In that case they should readily step in and set things right, for which God would give them an ample portion out of His mercy. Thus the word غفور (Most Forgiving) relates to such testators as return to the right course when reminded to do so, and the word رحیم (Merciful) relates to those persons who succeed in persuading the testator to revert to the path of rectitude and justice.
205B
A will may comply with legal requirements and may yet be unfair in some of its provisions. For instance, if a person leaves a large number of heirs, it may entail a hardship on them if he wills away as much as the full one-third for charitable or other lawful purposes. Or, out of the permissible 1/3 the testator may have made unfair dispositions, neglecting or overlooking just claims. It would in such a case be permissible, indeed meritorious, to bring about a fair adjustment between the heirs and the legatees affected.
وَٱلَّذَانِ يَأْتِيَٰنِهَا مِنكُمْ فَـَٔاذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ تَوَّابًا رَّحِيمًا
اَلَّذَانِ (Alladhani) 这词未必意指两个男性, 这里所提的特定惩罚方式应由有关当局决定。这节与上节经文所指出的一些罪行, 其惩戒方式都未见载于经典中, 所以要由当局按照当时的实际情况裁定。本节经文也可指两个男性间反常的犯罪行为或近似的犯罪行为。
مفسرین کہتے ہیں کہ اس سے مراد بدکاری ہے لیکن قرآن کے الفاظ ظاہر ہیں کہ آیت سے مراد یہ ہے کہ وہ ناپسندیدہ بات کریں اور سیاق و سباق سے ظاہر ہے کہ اس جگہ جھگڑا فساد مراد ہے۔
The word Alladhani does not necessarily imply two males. What particular form the punishment mentioned here should take is left to the discretion of the authorities concerned. Both this and the preceding verse refer to offences for which no punishment has been fixed by the Law, the matter having been left to the discretion of the authorities to be decided according to the circumstances then obtaining. The verse may also refer to two males being guilty of an unnatural offence or something approaching it.
Commentary:
The verse refers to two males who are guilty of an unnatural offence or something approaching it. What particular form the punishment mentioned here should take has been left to the discretion of the authorities concerned.
Both this verse and the preceding one refer to offences for which no حد شرعی (punishment definitely fixed by the Law) has been prescribed, the matter having been left to the discretion of the authorities to be decided according to circumstances.
318
اَلَّذَانِ (Alladhani) 这词未必意指两个男性, 这里所提的特定惩罚方式应由有关当局决定。这节与上节经文所指出的一些罪行, 其惩戒方式都未见载于经典中, 所以要由当局按照当时的实际情况裁定。本节经文也可指两个男性间反常的犯罪行为或近似的犯罪行为。
3
مفسرین کہتے ہیں کہ اس سے مراد بدکاری ہے لیکن قرآن کے الفاظ ظاہر ہیں کہ آیت سے مراد یہ ہے کہ وہ ناپسندیدہ بات کریں اور سیاق و سباق سے ظاہر ہے کہ اس جگہ جھگڑا فساد مراد ہے۔
497
Commentary:
The verse refers to two males who are guilty of an unnatural offence or something approaching it. What particular form the punishment mentioned here should take has been left to the discretion of the authorities concerned.
Both this verse and the preceding one refer to offences for which no حد شرعی (punishment definitely fixed by the Law) has been prescribed, the matter having been left to the discretion of the authorities to be decided according to circumstances.
577
The word Alladhani does not necessarily imply two males. What particular form the punishment mentioned here should take is left to the discretion of the authorities concerned. Both this and the preceding verse refer to offences for which no punishment has been fixed by the Law, the matter having been left to the discretion of the authorities to be decided according to the circumstances then obtaining. The verse may also refer to two males being guilty of an unnatural offence or something approaching it.
فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
6:55; 20:83; 25:72.
6:55; 20:83; 25:72.
6:55; 20:83; 25:72.
a
6:55; 20:83; 25:72.
a
6:55; 20:83; 25:72.
a
6:55; 20:83; 25:72.
وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۖ فَمَنْ ءَامَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
4:166; 5:20; 18:57.
5:70; 7:36.
Commentary:
All Divine Messengers have a sort of dual personality—a twofold mission. They bring glad tidings for one class of men and warnings for others. Those who accept them receive tidings of blessings and those who reject them receive warnings of punishments. Those who are weak should hasten to join the class of men for whom glad tidings are meant. They have no reason to fear; for, as the verse makes it clear, if they accept the Prophets, "no fear shall come on them, nor shall they grieve!"
f
4:166; 5:20; 18:57.
g
5:70; 7:36.
a
4:166; 5:20; 18:57.
b
5:70; 7:36.
795
Commentary:
All Divine Messengers have a sort of dual personality—a twofold mission. They bring glad tidings for one class of men and warnings for others. Those who accept them receive tidings of blessings and those who reject them receive warnings of punishments. Those who are weak should hasten to join the class of men for whom glad tidings are meant. They have no reason to fear; for, as the verse makes it clear, if they accept the Prophets, "no fear shall come on them, nor shall they grieve!"
a
5:70; 7:36.
e
4:166; 5:20; 18:57.
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـَٔايَٰتِنَا فَقُلْ سَلَٰمٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۖ أَنَّهُۥ مَنْ عَمِلَ مِنكُمْ سُوٓءًۢا بِجَهَٰلَةٍ ثُمَّ تَابَ مِنۢ بَعْدِهِۦ وَأَصْلَحَ فَأَنَّهُۥ غَفُورٌ رَّحِيمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
يَٰبَنِىٓ ءَادَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَٰتِى ۙ فَمَنِ ٱتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:39; 20:124.
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
2:39; 20:124.
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
c
2:39; 20:124.
489
这一点值得特别注意, 像以前有几节经文 (例如7:27, 28, 32) 那样, 用 “阿丹的子孙啊!” 这些字表达的呼语, 是对穆圣时代的人们以及其后要出生的后代人说的, 而不是对遥远的古代紧接在阿丹之后出生的子孙说的。
b
2:39; 20:124.
936
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
e
2:39; 20:124.
970
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
وَجَزَٰٓؤُا۟ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُۥ عَلَى ٱللَّهِ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلظَّٰلِمِينَ
2:195; 16:127.
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. But he should be punished, if punishment is likely to lead to his reformation; the punishment, however, should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the other cheek, nor in the Jewish doctrine of "an eye for an eye," under all conditions. It adopts the golden mean.
2:195; 10:28; 16:127.
Commentary:
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person, according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. He should be punished, if punishment is likely to lead to his reformation; but the punishment should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the left cheek when the right is smitten nor in the Jewish doctrine of "an eye for eye." It adopts the golden mean. The next three verses shed some further light on this subject.
b
2:195; 16:127.
1211
这一节经文构成伊斯兰教的刑法基础。根据伊斯兰教义, 惩罚罪人的真正目的在于道德上革新。如果考虑到宽恕能使罪人在道德上获益, 那就应该宽恕他。当惩罚有可能导致他改过自新, 那就必须惩罚他; 然而绝不能罚不当罪。伊斯兰教不相信转过另一脸颊 (让人打) 的克制教义, 也不相信在任何情况下都要 “以眼还眼” 的犹太教义。伊斯兰教采取可贵的中庸之道。
b
2:195; 10:28; 16:127.
3630
Commentary:
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person, according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. He should be punished, if punishment is likely to lead to his reformation; but the punishment should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the left cheek when the right is smitten nor in the Jewish doctrine of "an eye for eye." It adopts the golden mean. The next three verses shed some further light on this subject.
d
2:195; 16:127.
2661
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. But he should be punished, if punishment is likely to lead to his reformation; the punishment, however, should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the other cheek, nor in the Jewish doctrine of "an eye for an eye," under all conditions. It adopts the golden mean.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ
13:20; 22:55; 34:7.
Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.
c
13:20; 22:55; 34:7.
3790
Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.