Surah Yunus, Ayah 33

The Idolators recognize Allah's Tawhid in Lordship and the Evidence is established against Them through this Recognition

Allah argues that the idolators' recognition of Allah's Oneness in Lordship is an evidence against them, for which they should admit and recognize the Oneness in divinity and worship. So Allah said:

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَآءِ وَالاٌّرْضِ

(Say: "Who provides for you from the sky and the earth") meaning, who is He Who sends down water from the sky and splits the earth with His power and will and allows things to grow from it,

أَءِلـهٌ مَّعَ اللهِ

(Is there a god, besides Allah) 27:62 Who provides;

فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً - وَزَيْتُوناً وَنَخْلاً - وَحَدَآئِقَ غُلْباً - وَفَـكِهَةً وَأَبّاً

In the concluding verse (32), it was said: فَذَٰلِكُمُ اللَّـهُ رَ‌بُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (So, that is Allah, your Lord in truth. And what is there, after truth, but error?), that is, ` this is the Sacred Being whose attributes of perfection have just been mentioned. Once you have found the Truth, there remains nothing else to find except error and straying. In other words, once it stands proved that Allah Ta` ala is the only true and rightful object of worship, it is terribly senseless to abandon this truth and allow yourself to be diverted elsewhere.

important note

In relation to issues of religious beliefs embedded in this verse, it must be borne in mind that the statement: مَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (What is there, after truth, but error?) proves that there is no intermediary link between truth and error. What is not the truth will be included in error and straying. There can be no such thing that is neither truth nor error. And it is also not possible that two opposite things could be the truth. This is an established rule in the sight of the majority of scholars in the Muslim Ummah. However, difference exists among ` Ulama' regarding minor and subsidiary juristic issues. In the view of some of them, both sides would be considered as on truth in Ijtihad-based issues and, according to the majority of them, there is consensus on the view that the taking of contra-position in Ijtihad-based problems cannot be termed as error and straying.

Man needs sustenance. How does he receive it? It is through the coordinated action of the universe. The whole universe, with the utmost harmony, acts in a particular direction. Then only is it possible to make available to man that provision without which it would not be possible for him to survive on this earth. Studies show that every phenomenon in the universe is a product of a great and harmonious coordination among numerous elements of different and opposite nature. According to the polytheists’ stand, this universal coordination of such a high degree becomes unexplainable. For these supposed partners in ‘godhead’ are responsible for only one part of the functioning of the universe. And a ‘god’ of one part can never cause an event which comes into existence through harmonious coordination of all parts. Moreover, there is the example of the wonderful capabilities bestowed upon man that are represented by his ears and eyes. These could not be treated as the endowment of any false god. The false gods and goddesses themselves are either devoid of these capabilities, or even if these are found in any supposed god, he is not their creator. Even these can be taken away as they are taken away from ordinary human beings. Similarly, it is not possible for these false gods to give life to lifeless things or to make living things lifeless. There is no proof of this and no worshippers of theirs hold this belief about them. Then how will it be possible for man to get such things from them? How strange it is that man believes in a great God but, in spite of that, he attributes such things to God as nullify His superior qualities. The reason for this is that he has no fear of God. As a result of his false ideas, he has consoled himself that God is not going to make him give an account of himself, and if the stage of reckoning comes, there are such beings who, in his support, will recommend him to God and save him. Fear makes a man serious; if a man’s heart is devoid of fear, nothing can stop him from adopting the way of injustice. Such a man becomes arrogant and an arrogant man never admits the Truth.