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Minan-ur-Rahman


Arabic - the Mother of all Languages - (Book) Minan-ur-Rahman [Arabic: منن الرّحمٰن ] is a brief treatise on Philology by Mirza Ghulam Ahmad, (1835-1908) written in May 1895. Ahmad claimed that Arabic was the first language taught to man by God Himself and the Mother of all languages (Arabic: Ummul-al-Sinnah). He highlighted certain peculiarities of the Arabic language, which he claimed could not be found in any other language and challenged his adversaries, to refute his claim also addressing Max Muller (1823-1900) to come forward and meet the challenge.

A short Treatise, namely Minan-ur-Rahman (1895) English translation by Qazi Abdul Hameed, Lahore (1963)

Apparently the book appears to be in response to Max Muller's belief that:

Ahmad strongly reacted to this claim and refuted Max Muller's proposition by referring him to the NT Acts II:4-6, explaining that the Disciples only spoke languages already known and understood by all the Jews Ahmad writes, he very earnestly prayed to God, and asked for true knowledge in this regard. So God Almighty diverted his attention to a verse of the Holy Quran 30:23.

[The Quran, 30:23] And among His Signs is the creation of the heavens and the earth, and the diversity of your tongues and colours. In that surely are Signs for those who possess knowledge.

Ahmad claimed in light of Quranic verses:

He claimed, the true Science of Languages has been taught in the Holy Quran, explaining the unique characteristics of the Arabic language. "He created man then taught him speech and guided him " (page 85).

In this book Minan-ur-Rahman Ahmad claimed that Arabic was the very First Language, taught to man by God. Ahmad describes the system of Mufradaat [the Simples or the Roots of words] in the Arabic Language had a unique scientific organization and a system, unknown in any other language. He described the five peculiarities of Arabic and claimed, all other languages of man, were derived from Arabic,

He explained, in the Arabic language, even the lonely alphabets (a, b, c etc.) at times manifest full and extensive meanings. e.g.:( see pp. 10–11)

فِ (fi) 'Be faithful'

قِ (qi) 'Keep an eye on'

لِ (li) 'Come nearer'

عِ ('I) 'Call to mind'

اِ (I) 'Promise'

خِ (Khe) 'Go, neither slowly nor fast, but with rather moderate pace'

ہِ (hi) 'Burst thyself, or become weak'

دِ (di) 'Pay blood-money'

رِ (ri) 'Flare up, become brighter, or come out of the fireplace.' or 'Become dirty'


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