Barahin-e-Ahmadiyya Part IV — Page 183
Footnote Number Eleven 183 in their presence, it would be sheer haughtiness and utter ignorance to rate the excellences of the rose—which, in comparison to Quranic excellences are weak, poor, and ill-supported—so incomparable as to be beyond human capabilities to reproduce their like, and to hold that these grand excellences [of the Holy Quran]—which are far more excellent and superior than the external and internal excellences of the rose and enjoy powerful proof—are within man’s capability to imitate. Given that man lacks the ability to produce the like of the rose, which only looks fresh, lively, and alluring for a moment but at the next moment it wilts, droops, and becomes ugly and its delicate col- our fades, and its petals fall apart, then how can anyone produce the like of the True Flower, for which the Eternal Lord has ordained a per- petual spring, with permanent safeguards against the gusts of autumn and whose freshness, softness, beauty, and delicacy never change, and whose blessed being suffers no decay or decline? On the contrary, as it ages, its freshness and moisture manifest more and more, its marvels unfold more and more, and its verities and subtleties are appreciated by people in ever greater measure. Is it not utter spiritual blindness to deny the supreme graces and ranks of such a True Flower? Nevertheless, if someone is so blind that he fails to appreciate the great eminence of these excellences on account of his spiritual blind- ness, then it is up to that ignorant one to produce a parallel to all of the Holy Quran’s excellences in terms of: The testimony furnished by me about the unique character of the Word of Allah; the different reasons enumerated by me to show that the like of that Holy Word is far above the reach of human capacity; and to bring forth any human composi- tion in which the external and internal perfections are comparable to those that I have proven to be inherent in the Word of Allah. Now I shall set forth some subtleties and verities of S u rah al-F a- ti h ah to bring my argument to its completion. I shall first write S u rah al-F a ti h ah and then start writing about its profound verities. S u rah al-F a ti h ah runs as follows: