Barahin-e-Ahmadiyya Part IV — Page 22
BarĀhĪn-e-a H madiyya — Part Four 22 was revealed to the ancestors of the Hindus but that other languages were invented by the ancestors of other people because they were more clever and wiser than the ancestors of the Hindus, then can we also suppose that those other people were somewhat superior to the Parmeshwar of the Hindus in that they, through their perfect power, invented hundreds of excellent languages while Parmeshwar could invent no more than one? Those people whose very fibre is perme- ated with polytheism consider their Parmeshwar to be an equal entity with themselves in many respects. And why should they not? After all, they regard themselves as coeternal with God and partners in His Divinity! Should someone entertain the objection as to why God did not content Himself with the creation of just one language, such an objec- tion would result from a lack of reflection. If a wise person were to observe the diversity in the nature and disposition of people from different countries, he would be fully convinced that one language would not have suited all of them. The people of some countries can easily pronounce certain letters and words, whereas the people of other countries find the pronunciation of the very same letters and words to be much too arduous. Therefore, how could it be possible that the All-Wise God, loving only one language, should have ignored the prin- ciple of وضع الشيء فی موضعہ [‘Putting something in its proper place’] and should have abandoned that which would have been appropriate for the diversity of their nature? Would it have been proper that He should have confined people of different temperaments in the narrow cage of one language? Moreover, the creation of a diversity of languages estab- lishes the multiplicity of the powers of God Almighty. The praise of God offered by His humble creatures in diverse languages is, in itself, a most attractive spectacle of the expressions of homage [to God].