Khwaja Azizul Hasan Majzub (Rahimahullâh) says,
If you cannot floor the wrestler of the nafs,
then do not leave your hands and feet loose.
You have to fight him for your whole life,
sometimes he succeeds and sometimes you succeed.
Whoever is unsuccessful throughout his life,
maintain this relationship of love,
if it breaks a hundred times, then join it a hundred times.
Ah! You did not discard sin but you discarded Allâh. Where is there any refuge after breaking off relations with Allâh? Is there another God?
If you do not ask except the pious ones,
where will your sinful servant go to?
Friends, the Allâh of the sinners and the pious ones is the same. Where are we going to go leaving Allâh? There is no refuge. It is highly essential to repent and seek forgiveness. Shaytân puts embarrassment into one at such an occasion. He asks you how can you repent when you commit the same crime every day. He tells you that this is a shame. What is shame in reality? one of the great muhaddith of his time says,
"Your Master should not find you in a state which He has prohibited you from." Allâh is finding us daily in a state of sin. Then we claim to have shame. When repenting we feel ashamed but when we commit sins then there is no shame! This is a great deception of Shaytân. Actual shame is that a person should refrain from sin and feel ashamed to commit a sin. Some people recite this verse of Ghâlib,
With what face are you going to go to the Ka'bah, O Ghâlib,
Don't you have any shame?
If we practise on this verse, today the Muslims would have been deprived of the Ka'bah. Thus it was compulsory to correct this couplet. Moulana Shah Muhammad Ahmad Sahib (Rahimahullâh) who was a Son &Khalifah of Shah Fadlur Rahman Ganj Muradabadi (Rahimahullâh) told me that he corrected this couplet, otherwise this couplet of Ghâlib's was making one lose hope in the mercy of Allâh. I asked him what corrections he made to the couplet. He replied that he reformed it in the following way:
I will go with this very face to the Ka'bah,
I will put shame into the sand,
I will weep and weep to please Him,
I will correct my wrongs in this way.
Allâh, Allâh, look at the difference between the poetry of the worldly poets and the poetry of the saints. If you catch a fish ten times and ask it whether it will go into the water or will it be ashamed, what will it say?O fishermen, although you have created thousands of colourful things in this world, you have Mirinda (a soft drink), Shâmi kabâbs and biryâni but all this is death for me. This dryness is not beneficial for me. Put me back into the water. The storm of the water is also beneficial for me. Everything is good for the believer with the pleasure of Allâh. There are blessings in whatever condition Allâh keeps one. But if Allâh is displeased, then a person's soul will be uneasy like a fish out of water even though he may possess thousands of means of comfort.
Rasulullah (Sallallâhu alahi wasallam) said that whoever makes excessive Istighfar, he pleases Allâh, the connection which was broken due to sinning is restored by excessive weeping and crying, he restores the connection of servanthood. What favours will he receive? This will be explained further on. But friends, listen to the value of these tears. There is a hadith in Mishkât Shareef which is as follows:
Rasulullah (Sallallâhu alahi wasallam) says,
"If the tears of regret flow from the eyes of a believer onto his face due to the fear of Allâh even though they may be the size of the head of a fly, then Allâh will make the fire of Jahannum harâm on that face."
Read the biography at the link below:
Haiderium Qalandram Mastam
Banda e Murtaza Ali Hastam
Peshwa e tamam Rindanam
Ke Sag e Koo e Sher e Yazdanam
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