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Book: Truth Prevails
Truth Prevails
Qazi Mohammad Nazir
Preface
Foreword
Chapter I
Chapter II
Chapter III
Chapter IV
Chapter V
Prophecy Concerning the Muslih Mau’ud
    A Dangerous Interpolation by Mr. Faruqi  
    Mr. Faruqi’s Genius for Mixing Up Thread Ends  
    Identification of the Muslih Mau’ud  
    Wrong Statements by Mr. Faruqi  
    Mojaddid-i-Ahmadiyyat  
    Heartless Attack by Mr. Faruqi on the Illness of Hazrat Khalifatul Masih II  
    Dirty Allegations by Mr. Faruqi  
    The Fraud of Mobahila  
    Another Wrong Statement by Mr. Faruqi  
    Acquittal from Allegations  
    The Promised Joseph  
    Ejection of the Yazidis  
    Mischievous Note  
Chapter VI
Chapter VII
Download Truth Prevails in PDF Format (864 KB).
Download the original Urdu version of Truth Prevails, Ghalba-e-Haq, in PDF Format (11.8 MB).
Read the letter by Maha Dabbous written after her experience in the Lahori Sect.
 

Heartless Attack by Mr. Faruqi on the Illness of Hazrat Khalifatul Masih II

Giving expression to the poison he carries in his mind, against Hazrat Khalifatul Masih II, Mr. Faruqi has alleged that towards the end of his life Hazrat Khalifatul Masih II had practically gone insane, and had fallen a victim to paralysis, coming to resemble Dr. Dowie, who claimed Prophethood, and in regard to whom the Promised Messiah wrote in Tatimma Haqiqatul Wahyi.

"At last he was struck down by paralysis, went stiff all over the body, and had to be carried about by attendants, as if he were a plank of wood. Then, from many kinds of griefs, and acute mental strains, he went insane, so that his senses became deranged." (page 76)

We find ourselves constrained to remark that Mr. Faruqi here has not reproduced the full passage. In the background of the quotation is a conclusive statement bearing on the frustration and failures he suffered before he passed away from this world. Nor that he fell a victim to disease and failures, as a result of his confrontation against the Promised Messiah, who made a remarkable prophecy, which miraculously was fulfilled even in the minutest detail. Wrote the Promised Messiah at one point in regard to him:

"If I had not called him for a Mobahila ; and if I had not called for a curse on him, and if I had not published a prophecy bearing on his destruction, his death, which followed as foretold, would not have constituted an invincible argument in favour of Islam." (Tatimma Haqiqatul Wahyi page 77)

So there was nothing remarkable in the disease which struck him down; the entire point lay in the prophecy, clearly fulfilled. Otherwise there is nothing specially odious in the disease which ended in his death. Paralysis is a common enough disease; it has struck down many people in human history - it has struck down many pious and righteous people, as well. Some prominent members of the Lahore Section also are known to have died of this ailment, Dr. Mirza Yaqub Beg, for instance.

Mr. Faruqi has also likened Hazrat Khalifatul Masih II to Atham, who, too, died under a prophecy made by the Promised Messiah, who described one result of this prophecy, in Anjam-i-Atham, as follows:

"He lost his peace of the mind; and he often cried and wept."

Mr. Faruqi, we hope, would not dare to deny that these two champions of Christianity died as foretold by the Promised Messiah. They had both shown themselves to be bitter enemies of Islam, the Holy Prophet Mohammad, and the Promised Messiah himself; and it is very curious that the fairminded Mr. Faruqi has not hesitated to liken a champion of Islam, like Hazrat Khalifatul Masih II, who fought most strenuously all his life, to take Islam and the Holy Quran to the remotest corners of the earth, to bitter and foul-mouthed enemies, like the American Dr. Dowie and Abdullah Atham, an Indian Christian. Mr. Faruqi has seen no harm in ignoring altogether the great and outstanding service Hazrat Khalifatul Masih II has rendered to Islam, in a steadfast endeavour, for nearly half a century, defending Islam on many fronts; and he has proceeded straight to assail him on a low and mean personal level, which a man with the least sense of decency would think a thousand times, before opening his lips in such vile attacks. Mr. Faruqi, conveniently, has forgotten all about the service done by Hazrat Khalifatul Masih to the Holy Quran. Towards the closing years of his life, Hazrat Khalifatul Masih II was attacked by an intending assassin, who plunged a murderous knife into his neck. The wound would have become fatal, if the dagger had not just missed vital muscles and chords in the neck. This wound bothered him for a long time even after it had healed on the surface; and the physical pain, and strain, involved was great. But Hazrat resolutely threw it aside, and busied himself in his work comprising a commentary on the Holy Quran. He completed it after a heavy and prolonged effort, which suffered no break, even during times when he was not entirely fit for such extremely sensitive intellectual work, which called for a sustained application over a long period, not compatible with poor health in old age. The outcome of this labour has been published under title `Tafsir-i-Saghir ', to remain forever in future as a monument of his love for the Holy Book. The copyright of this great work he has bequeathed to the Movement, so unlike Maulvi Mohammad Ali.

From this background, let us call to the mind of Mr. Faruqi, a Hadith:

"It is reported from Abu Darda, the Holy Prophet said: `Whosoever suffers a wound in the way of the Lord, a seal of Shahadat is put on it. For him, on the day of the Qiyama, is a heavenly light with a touch of safron, and a fragrance like that of musk. Everybody before and after him will exclaim in wonder that on so and so was a seal of martyrdom from the approval and appreciation of God.'"

Thus we have a man like Mr. Faruqi trying hard to throw abusive filth on this outstanding Champion of Islam.

A word here would not be out of place about the medical report Mr. Faruqi has quoted in support of his low and unworthy point of view:

"Nervous prostration like the loss of memory and emotional outbursts (like at the mention of holy names, places and events) are more or less, prevalent. Some days the symptoms dwindle, but again they intensify; and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All possible efforts to make his holiness walk a little, have failed all along." (Truth Triumphs, page 38)

This report bears out that the ailment was only a nervous strain and restlessness. It was not paralysis, or insanity at all - the conclusion with which Mr. Faruqi has tried to run away. In paralysis, the nerves become too lax, this being one reason why the ailment has another name in Arabic isterkha. The report reproduced by Mr. Faruqi, indicates that for long periods in bed, there 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?

There appears to be no need at all for this list to be lengthened. This tendency in him is rooted in his desire to hurt the feelings of those who are attached to Hazrat Khalifatul Masih II in a relationship as compared with which all material loyalties pale into insignificance.


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