Surah Yunus, Ayah 38

The Qur'an is the True, Inimitable Word of Allah and It is a Miracle

The Qur'an has a miraculous nature that cannot be imitated. No one can produce anything similar to the Qur'an, nor ten Surahs or even one Surah like it. The eloquence, clarity, precision and grace of the Qur'an cannot be but from Allah. The great and abundant principles and meanings within the Qur'an -- which are of great benefit in this world and for the Hereafter -- cannot be but from Allah. There is nothing like His High Self and Attributes or like His sayings and actions. Therefore His Words are not like the words of His creatures. This is why Allah said:

وَمَا كَانَ هَـذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ

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.

Except for God, no being who has been given the status of godhead, either from among human beings or non-human beings, has the power to bring anything into existence. It is only God whose creative power stands proved; and when God’s creativity has once been proved, it also stands to reason that He can and will repeat His acts of creation in the Hereafter. Then it is futile to pay attention to the so-called other partners. From them, man cannot obtain anything either in his first life or in his second. This is also the case with guidance. It is only God who sends guidance. The utterances of the prophets, presented by them as God’s guidance, were definitely such. As opposed to this, the condition of partners is that either they are entirely incapable of giving knowledge about right or wrong to human beings, or due to their own shortcomings and limitations, they are themselves in need of guidance, leave alone giving guidance to others. Given this state of affairs, man should revert to the one and only God and dismiss from his mind any imaginary partners. The tenets of polytheism are based not on any real knowledge but on suppositions or imagination. Without any basis, people have been wrongly persuaded that certain beings possess godly qualities, though such an important assessment of such beings can be formed only on the basis of real knowledge and not simply on conjecture or guesswork.