Barahin-e-Ahmadiyya Part IV — Page 201
Footnote Number Eleven 201 It should also be remembered that even if Imad-ud-din were to be born again, he would still be incapable of competing with a native speaker. Given that he is incapable of even conversing with Arabs and is ever-ready to become speechless, then a thousand woes and two thou- sand curses be upon the understanding of those Christians and A ryas who, solely on the basis of the composition of such an ignorant man, object to the eloquence of the Peerless Book that was revealed to the noblest among the Arabs, and whose grand status was admitted by all eloquent scholars of the Arabic language, so much so that, on its being revealed, the Sab‘ah Mu‘allaqah were removed from the door [of the Ka‘bah] in Makkah, and the only poet of those odes living at that time believed in this Book without any hesitation. Again, it is a pity that this ignorant Christian still does not know that true eloquence does not call for the small to precede the large without any rhyme or reason, and that the real rule of eloquence is that one’s discourse should reflect the situation and sequence like a mirror. Here, by making رحمٰن [ Ra h m a n ] take precedence over رحیم [ Ra hi m ], the composition has been made a mirror of the actual situation and sequence. A detailed account of this natural sequence will be set forth in the course of the discussion of S u rah al-F a ti h ah’s other verses. I will now elaborate upon the other verses of the blessed s u rah as follows: ّٰ لل الحمد [ al h amdulill a h ]—All praises are proven for that Being, truly worthy of worship, who combines in Himself all perfect attrib- utes, whose name is Allah. I have already stated that in the idiom of the Holy Quran, Allah is the name of that Perfect Being, who is truly worthy of worship, who combines in Himself all perfect attributes, is free from all defects, is the One without any associate, and who is the Source of all grace. God Almighty has, in His Holy Word, the Holy Quran, described His name ‘Allah’ to be the noun qualified by all other names and attributes, and has nowhere accorded this status to any other name; therefore, the name ‘Allah’, on account of its being the compre- hensive noun denoting all of the attributes which qualify it, refers to all