easy for the Arab contemporaries of the Prophet (peace be upon him and his prog‌ eny). However, because they were fully aware of the true meaning of imitation, and because of their knowledge of the eloquence of the Quran, they were unable to counter it, and forthwith admitted their inability. T\l.ose who wanted to believe in it did so, while those who wanted to strive against it did so:

Then he said, "This is nothing else than magic from of old" (Q. ٧٤:٢٤f

Aside from that, how can a comparison be made between these sentences-for which [their author] has exerted himself so much-and the Opening (al-Fatif:za) of the Quran, such that he may delude himself [into thinking] that his sentences fully cover the Quranic verses? Was it not enough for that writer to be ignorant of the art of style; did he have to go further and display this to the public? How can we com‌ pare what he says, "Praise be to al-Ral).man (the Merciful)," with what God says, "Praise be to Allah (God)" (Q. ١:٢), when his sentence fails to grasp the intended meaning of Gods words? Clearly, the word "Allah" is a proper name for the Sacred Being that embraces all His perfect attributes. Divine mercy, which is mentioned in the basmala [the declaration: In the name of God, the Merciful (al-Ral).man), the Compassionate (al-Rai).Im)], is only one of Gods perfect attributes. Hence, using it instead of "God" fails to point to the other perfect attributes of the Sacred Being, which are as much a cause of praising Him as His mercy.
Similarly, substituting "the Lord of the existences" (al-akwan) for what God says,
"The Lord of the Worlds (al- alamln), the Merciful (al-Ral).man), the Compassion‌ ate" (al-Rai).Im), again fails to express the meaning of these two verses. This is be‌ cause the two Quranic verses refer to the numerous small and large worlds, and af‌ firm that God is Master and Lord of all of them, and that His mercy encompasses all these worlds continuously, without disruption, as the words "the Compassionate," following the words "the Merci.lul," demonstrate. We shall expound on this in our commentary on the opening verse of the Quran.
None of these meanings can be found in the words "the Lord of the existences" (al-akwan). The wordal-kawn means "occurrence," "creation," "development," and "sustenance." In all these synonyms, it conveys the sense of the infinitive, to which it is incorrect to add the word al-Rabb, as the latter means the Lord, the Nurturer. However, it is proper to add to it the word al-Khaliq ("the Creator"). Thus, one can say, "The Creator of the existences." However, the plural form "existences" neither points to the numerous existing worlds to which the word al- alamln alludes, nor to the other aspects that the noble verse suggests.
Likewise, substituting "the Judging King" for Gods saying, "Master of the Day of Judgment," does not convey the sense that there exists another world-the world to come-where deeds are recompensed, nor [the sense] that God, the Exalted, is the Master of that day, on which no one else shall act or decide. Nor does it convey the meaning implied by Gods words-namely, that on that Day all people shall be sub‌ ject to His judgment, and that His command concerning their affairs shall come to pass. Thus, some will go to paradise while others will be damned to the Fire. In con‌ trast, the most that the sentence by the writer [cited above] conveys is that God is a King who recompenses for deeds done. But where is this signification in the noble
verse? •