إِنَّهُ لاَ يُفْلِحُ الْمُجْرِمُونَ
The Qur'anic term falah (prosperity, success) used in the above verse (last part of verse 10:17) has been understood by some to signify such things as longevity, worldly prosperity and other worldly attainments. Under this false impression, they tend to believe that if a claimant to prophethood attains material prosperity and longevity or if his message is spread around, then he ought to be considered a genuine Prophet because he has indeed attained 'prosperity'. Had he been an impostor, it is argued, he would soon have been assassinated, or would have starved to death, and, in any case, his message would not have spread around. Such an absurd line of argument can only be pursued by those who are altogether ignorant of the concept of falah (prosperity) as envisaged in the Qur'an, who are unaware of God's law of respite regarding evil-doers, and who are altogether unappreciative of the special meaning in which the term has been employed in the present context.
In order to fully understand what is meant by saying that 'the guilty shall not prosper', a number of things ought to be borne in mind. In the first place, the Qur'anic statement that "the guilty shall not prosper' is not made with a view to providing a yardstick that might be applied by people so as to determine the truth or falsity of the claimants of prophethood. The verse does not seek to stress that all those who 'prosper' after claiming to be a Prophet are truly Prophets, and that those who do not prosper after making such a claim are not so. The point of emphasis here is altogether different. Here the Prophet (peace be on him) is being made to say that since he knows fully that those guilty of inventing lies against Allah could not prosper, he would not dare make any claim to prophethood if such a claim was false.
On the other hand, the Prophet (peace be on him) also knew that the unbelievers were guilty of rejecting the true signs of God and of declaring a true Prophet of God to be an impostor. In view of that monstrous guilt, it was quite apparent to the Prophet (peace be on him) that they would not prosper.
Moreover, the Qur'anic term falah (prosperity, success) has not been used in the limited sense of worldly success. Rather, it denotes that enduring success which admits of no failure regardless of whether one is able to achieve success in the present phase of one's existence or not. it is quite possible that someone who calls people to falsehood might enjoy life and nourish in a worldly sense, and he might even be able to attain a substantial following for his message. But this is not true prosperity or success; rather it constitutes total loss and failure. Contrarily, it is also possible that someone who calls people to the truth might be exposed to much persecution and be overwhelmed by pain and suffering. It is possible that even before he is able to create any significant following, he is continually subjected to persecution and torture. In the Qur'anic view, such an apparently tragic end constitutes the very zenith of such a person's success rather than his failure.
Moreover, it should be remembered that it has been amply elucidated in the Qur'an that God does not punish evil-doers instantly: that He rather grants them a fair opportunity to mend their ways. Not only that, if the evil-doers misuse the respite granted by God to perpetrate further wrongs, they are sometimes granted an even further respite. In fact, at times a variety of worldly favours are bestowed upon such evil-doers in order that the potential for wickedness inherent in them might be fully exposed by their actions, proving that they do indeed deserve a very severe punishment. Hence, if an impostor continues to enjoy periods of respite and if worldly favours are lavished upon him this should not in any way give rise to the notion that he is on the right path.
In the same way as God grants respite to other evil-doers. He also grants respite to impostors. There are no grounds whatsoever for believing that the respite granted to other evil-doers would not be granted to those impostors who lay false claim to prophethood. We may well call to mind that Satan himself has been granted a respite until Doomsday, It has never been indicated that although Satan is granted a free hand to misguide human beings, as soon as he throws up an impostor claiming prophethood such a venture is instantly nipped in the bud.
In order to refute the view expressed above it is possible that someone may refer to the following verse of the Qur'an: Now if he [i.e. Muhammad] would have made up, ascribed some sayings to Us, We would indeed have seized him by the right hand, and then indeed would have cut his life-vein (al-Haqqah 69: 44-6).
Even a little reflection makes it obvious that the verse in question does not contradict the view we have expressed above. For, what the present verse says relates to a principle which God follows in dealing with true Prophets. Were any such Prophet to falsely claim something to be a revelation from God, he would instantly be seized by God's wrath. To argue to the contrary that all those who are not seized by God's wrath are necessarily genuine Prophets is simply a logical fallacy devoid of any justification. For the threat of instant Divine wrath embodied in this verse is applicable only to true Prophets, and not to impostors who, like other evil-doers, are granted a respite.
This can be well understood if we bear in mind the disciplinary rules laid down by different governments for their officials. It is obvious that those rules are not enforced in respect of ordinary citizens. Were the latter to lay any false claim to being a government official, he would be subjected to the normal rules of the criminal code relating to the conviction of those who are guilty of fraud rather than to the disciplinary rules meant for government officials. Under this analogy, an impostor who claims to be a Prophet, would be dealt with by God along with other evil-doers who commit evil, and who, as we know, are not necessarily punished immediately.
In any case, as we have pointed out earlier, the verses quoted above were not revealed so as to provide the criterion to judge the truth of anyone who lays claim to prophethood. This verse should not be considered to mean that if a celestial hand stretches forth to cut off the life-vein of a claimant to prophethood, such a person is an impostor; and if that does not happen, he is a genuine Prophet. Such a weird criterion would have been needed only if no other means were available to judge the genuineness of a claimant to prophethood. But as things stand, a Prophet is known by his character, by his work, and by the contents of his message. (Tafheemul Quran)
American economist Robert Samuelson recently made an interesting observation about the American society in his Newsweek column: "America's glories and evils are tightly fused together." Quoting sociologist Seymour Lipset, he asserts that America's economic vitality and progress come from the same source as do crime, family breakdown, inequality, and vulgarity. Freedom and individualism have fired economic advance, yet have also inhibited social control. But why the qualities that bring the best in a nation also should bring the worst in it? Is humanity doomed by having its vices and virtues so intricately mixed?
Samuelson does not probe the issue. Instead he seems to be happily resigned to it. "We are burdened as well as blessed by our beliefs," he says. Economics, we may be reminded, is the dismal science.Read more...
Advice of Hadhrat Sheikh
Eighth Discourse from Al-Fath ar-Rabbani
Hadhrat Sheikh Abdul Qadir Jeelani (RA)
The pious pretender [mura'i] wears clean clothes, but his heart is filthy. He abstains from permissible things, and is too lazy to earn a livelihood. He eats off his religion, and exercises no self-restraint at all. He consumes things that are explicitly forbidden [haram]. His game may be hidden from the common folk ['awamm], but it is not concealed from the Elite [khawass]. His asceticism [zuhd] and obedient worship [ta'a] are all superficial. His external facade is splendidly fashioned, but his interior is a ruin.
Woe unto you! Obedient service to Allah (Almighty and Glorious is He) is performed by the heart [qalb], not the outer mold [qalab]. All these things are connected with hearts, innermost beings and spiritual qualities [ma'ani]. Strip yourself bare of what you now have on, so that I may get for you from the Lord of Truth (Almighty and Glorious is He) an outfit that will never wear out. Get undressed so that He may clothe you. Take off the garment of your indifference to the rights [huquq] of Allah (Almighty and Glorious is He). Take off the garment of your attachment to creatures and your idolization [shirk] of them. Take off the garment of lust, frivolity, conceit and hypocrisy, of your love of being acceptable to people and having them approach you and bring you gifts. Take off the clothing of this world, and put on the clothing of the hereafter. Divest yourself of your power, your strength and your very existence [wujud], and throw yourself down before the Lord of Truth (Almighty and Glorious is He) without power, without strength, without attachment to material means [sabab], and without idolatrous worship of any created thing. Then, if you do this, you will see His gracious favors all around you. His mercy will come to join you, and His blessing and benefit will clothe you and enfold you in their embrace. Flee to Him. Dedicate yourself wholly to Him, naked, with no you and no one other than you. Move toward Him in isolation, distinct from any other than Him. Move toward Him separately, apart, until He joins and connects you to your inner and outer forces [quwa zahirika wa-batinika]. Even if He were to close the whole universe [al-akwan] against you, and make you carry all its burdens, this would do you no harm; not at all, for He would protect you throughout.
When someone blots out creatures by virtue of his realization of Unity [tawhid], blots out this world by virtue of his renunciation [zuhd], and blots out everything else apart from his Lord (Almighty and Glorious is He) by virtue of his longing, that person is completely prepared for righteousness [salah] and success [najah], and he will enjoy the all the blessings of this world and the hereafter. You must experience the mortification of your lower selves, your desires and your devils, before you die. Experience the special death [al-mawt al-khass] before the common death [al-mawt al-'amm].
O my people! Respond to me, for I am the crier of Allah (Almighty and Glorious is He), calling you to His door and His obedient service. I am not calling you to myself. The hypocrite does not call the people to Allah (Almighty and Glorious is He); he is a self-promoter. He is looking for favors and acceptance, seeking worldly gain.
O ignorant one, you give up listening to words like these, and sit there in your cell, with only your own self and your passions for company! What you need first is the fellowship of the Shaikhs [shuyukh], and the slaying of the lower self, the natural instincts and everything apart from the Master (Almighty and Glorious is He). You must stay by the door of their houses, I mean the Shaikhs', then after that you may go off by yourself, and sit in your cell alone with the Lord of Truth (Almighty and Glorious is He). When this has been fully accomplished by you, you will come to be a remedy for the people, a rightly guided guide [hadi mahdi] by permission of the Lord of Truth (Almighty and Glorious is He).
As you are now, your tongue is pious [wari'], but your heart is immoral [fajir]. Your tongue praises Allah (Almighty and Glorious is He), while your heart resists Him. Your outer being is a Muslim, but your inner is an unbeliever [kafir]. Your outer is a monotheist [muwahhid], but your inner is a polytheist [mushrik].
Your asceticism [zuhd] is part of your facade. Your religion [din] is part of your facade. Inwardly, you are a mess. It is like whitewash on the water closet, i.e. the toilet, or a lock on the garbage can. Since this is how you are, Satan has set up camp in your heart and made it a place for him to live in.
The believer starts with the development of his inner being, then tackles the development of his outer being. Someone who is constructing a house will spend large sums of money on its interior while the gateway is just rubble; he will leave fixing the entrance until after he has completed the main building. One must likewise begin with Allah (Almighty and Glorious is He) and earning His good pleasure [rida], and then pay attention to creatures with His permission. The first stage is to acquire [tahsil] the hereafter, and only then to obtain one's allotted shares [aqsam] in this world.Reference url: http://archive.islamkashmir.org/radiant-reality/jan-2006.htm#article-9