Truth Prevails — Page 97
( 97 ) was a degree of strain, and a certain measure of stiffness, which is quite the opposite of symptoms which go with paralysis. The important symptom of paralysis is laxness of the nerves, and a lack of sensation, lack of feeling, which make the legs of the patient unable to move. Strain and stiffness, on the other hand bear testimony to the fact that the nerves were quite all right. Translation into English, from the original inUrdu is not very good. There is no record in the Urdu original which can rightly be translated as ‘numbness’, which means lack of sensation, usually taken as a sign of paralysis. Similarly that allegation of insanity, too, is altogether wide of the mark. The fact of the matter is just this, that a long period of illness had resulted in a certain measure of the lack of a proper control on emotions, therefore, the proneness to weeping at the mention of names or places, with deep seated associations, touching the most sensitive and delicate chords of one’s being - a very natural result, even in normal degrees of health and physical well being, which a prolonged illness can understandably intensify, and make more frequent. Tears are a natural result in moments of emotional strain even in conditions of perfect health. We have such occasions in the lives of even the Prophets of God, recorded in the Holy Book, to endure for all times, as in the case of Hazrat Yaqub (remembering his son Yousuf). Nor are these moments of emotional crisis absent in the life of the Holy Prophet Mohammad himself at the death of his son Ibrahim. For Mr. Faruqi to insist that these emotional strains in the prolonged illness of Hazrat Khalifatul Masih II were symptoms of insanity, or a derangement of the mind, constitute an unmistakable sign of blinded jealousy, and a mean desire to hurt. Mr. Faruqi only exposes the hidden poison in his mind, when he says, with respect to the illness of Hazrat Khalifatul Masih. This illness was due to an attack made by an enemy with a knife, in the agitation days of 1953. Fath-e-Haq urdu edition Page 38: “This also was a sign of punishment from God. ” Such things written by the eminent Mr. Faruqi seem to spring from malicious prejudice, for a man to get wounded on the battlefield, under arms or in the course of a most strenuous struggle in the intellectual field of defence for the Islamic ideals, and the most precious human values, is not a thing of which any decent human being need feel ashamed in the least. In fact they confer an honour, a rare honour and distinction, on the stalwart fortunate enough to win them. No one can dare to deny that hundreds of Muslims received wounds in the field. Many of them died of these wounds on the field, or later, after the particular engagements were over. The Holy Phophet himself was grievously wounded in the battle of Ohad. When Shahzada Abdul Latif was stoned to death in Kabul, would Mr. Faruqi insist it was a sign of the wrath and punishment of God? Hazrat Umar got the knife planted into his side, when engaged in leading the prayers. Would Mr. Faruqi insist this was another case of divine punishment?