WE CAN ATTAIN GOAL ONLY BY ALLAH’S (AZZA WA JAL) FADHL
Although we lack the ability to reach the goal of Divine Proximity, we can attain it by means of His Fadhl (Kindness), not by our efforts. Even if our efforts are useless, He is such a Gracious One Who ensures that we attain the Goal. At least we are expected to get up and walk. Then His Rahmat will take us into His Merciful Lap. It is however necessary that we be constant in our effort.

RESTLESSNESS IS ALSO A BLESSING
In reply to a Molvi Saheb who had complained about his feeling of restlessness, Hadhrat commented: “What really is the incumbency for tranquillity (sukoon)?? Even if one does not achieve sukoon throughout life, there is no harm? Restlessness (Idhtirab) is also a great ni`mat (bounty) of Allah Ta’ala. There is also much wisdom for this state.”

CONSTANCY IN ZIKR IS THE AIM
Hadhrat Haji Saheb was in Tareeqat, the Imaam and Mujtahid of his time. In this field he was a Muhaqqiq and a Mujaddid. Once a man complained to Hadhrat Haji Saheb, “I engage in thikr, but do not discern any benefit.” Haji Saheb said, “What! Is your constancy in thikr and the taufeeq to engage in thikr not a benefit?” Nowadays, people are averse to striving. They want to attain the ranks of wilaayat andqutubiyyat in a day. This is the path in which you even spend your entire life without realizing if you have achieved anything or not. Even if you discern that you have achieved nothing, the reality is that you have attained success. Everything has been achieved. The condition of constancy is very blessed. The aim is to achieve this condition.

PERPETUAL THIKR IS NOT POSSIBLE WITHOUT ISLAAH
It is possible to sit for a day and engage in Thikr for some time. But, perpetual Thikr is not possible without Islaah (self-reformation) and seclusion. The focus on perpetual Thikr is the effect of Divine Focus on a person. It is a bestowal of Allah Ta’ala. If Allah’s Focus is not directed to a man, he will never acquire the taufeeq for perpetual Thikr. Awaariful Ma-aarif is a kitaab of Hadhrat Shaikh Shuhaabuddin Suharwardi (rahmatullah alayh). He narrates therein the episode of a Buzrug who one day found that he was unable to move his tongue with Thikr. He had the intention and the sanity, but his tongue refused to co-operate. Greatly distressed, he supplicated to Allah Ta’ala to apprize him of his sin to enable him to repent. By way of Ilhaam (divine inspiration) he was informed that on a certain day an evil word had slipped from his mouth. He was now suffering its punishment. After considerable supplication, remorse and shedding tears, he was forgiven and his tongue regained the ability of Thikr.

THE REWARD FOR HAVING SINCERE INTENTION FOR ZIKRULLAH
After Hadhrat Ibraaheem Bin Adham (rahmatullah alayh) had passed away, a Buzrug saw him in a dream and asked how he had fared by Allah Ta’ala. Hadhrat Ibn Adham said: ‘Alhamdulillah! Allah Ta’ala bestowed His fadhl (grace and favour) and lofty ranks. However, near to my home lived a poor man. He always yearned to devote all his time for the Thikr of Allah, but he never gained the opportunity. I did not receive the lofty ranks which Allah Ta’ala had bestowed to him.’

PLEASURE IN OBEDIENCE
The accepted servants of Allah who derive pleasure in obedience of Allah Ta’ala have neither need nor desire for worldly kingdoms and political power. Even if these should be bestowed to them, they yearn for the pleasure which is the effect of the obedience. They have no desire for the pomp and pleasure of the world.

PLEASUREABLE STATES DEPENDENT ON STEADFASTNESS
* “Pleasurable spiritual states (ahwaal) are dependent on istiqaamat (steadfastness) and A’maal-e-Saalihaat (pious deeds).”

* “Nisbat (a special relationship) with Allah Ta’ala is the effect of Allah’s Ridha’(Pleasure), and this is attainable only by way of obedience.”

* “On some the effects of Love for Allah are dominant, while on others the effects of Love for Rasulullah (sallallahu alayhi wasallam) appear dominant. There is no conflict between the two. Both are the same. It is only a difference of colour.”(Love for Rasulullah – (sallallahu alayhi wasallam) is the effect of Love for Allah Ta’ala. The Qur’aan says: “Whoever obeys the Rasool, verily, he has obeyed Allah.”)

COMFORT IN SALAAT COMES WITH EFFORT AND MORAL REFORMATION
The reality of success is comfort. The comfort which the heart derives from Salaat cannot be gained from even a thousand varieties of delicious food. However, the perception of this comfort is attained after a specific time period which varies for different persons (depending on their effort and moral reformation).

THE REWARD FOR OBEDIENCE IS IN THIS WORLD TOO
The great and primary reward of Taa-at (obedience to Allah Ta’ala) is thawaab (reward) in the Aakhirat. This reward is attainable if the act of obedience is  executed  correctly by observing its conditions and etiquettes (aadaab). Another benefit is the special barakaat of the good deed which is manifested even in this world. However for this achievement it is necessary to  have  the intention of it at the time of  rendering the deed. For example, one of the benefits of Namaaz according to the Qur’aan is  the taufeeq to abstain from sins. This benefit will be obtained only if Namaaz is correctly performed with its conditions and etiquettes and also the intention  of gaining the taufeeq to abstain from sins.

THIKR WITHOUT PLEASURE
By means of constancy in even Thikr without experiencing pleasure (sweetness), divine proximity and spiritual health are achieved. This achievement overshadows all kinds of pleasure.

MAKE THIKR AND FIKR INCUMBENT
Make thikr and fikr incumbent on yourself. (Fikr is to ponder, reflect and derive lesson). Allah’s remembrances becomes embedded in the heart by means of fikr. Then Allah’s remembrance becomes simple at all times. The remembrance of Allah produces  peace in the heart. The effect of thikr is the flight of shaitaan whereas the effect of ghaflat (obliviousness) is shaitaani wasaawis.

Keep the tongue moist at all times with the thikr of Allah whether you are able to concentrate or not. The gain of thikr is virtue.  The tongue is the organ  involved the most in sin. Thikr prevents the tongue from indulgence in sin. The cause of sin is forgetfulness. Its remedy is Thikrullaah.

ENGROSS YOUR EVERY MOMENT WITH ZIKRULLAH
Even if reciting continuously, ‘Allaahu, Allaahu’ is not accompanied by sincerity, it is not futile. However, as a result of continuous repetition the ability (for Thikr) will be cultivated. The very initiation of this act will be an aid for future endurance. Therefore, do not consider even a little effort to be futile. Not a single moment should be devoid of some activity. (Every moment of the Mu`min’s life should be occupied with something beneficial).

EXERCISE MODERATION
* If while engaged in Thikr/Tilaawat (or one’s daily quota of auraad), sleep overwhelms you, take a rest. Go to sleep. Do not combat the overwhelming sleep. This could lead to a dryness in the brains. The consequence of this is the development of corrupt thoughts. Sometimes the zaakir gains the impression that such thoughts are ilhaam (divine inspirations) and he begins to think of himself as a buzrug. Such a person ultimately becomes insane. It is for this reason that Rasulullah (sallallahu alayhi wasallam) said: “There should be no extremes in sleeping.” (Sleep should neither be excessive nor too little.)

* Once a Zakir told Hadhrat Maulana [Rasheed Ahmed]Gangohi (Rahmatullah alayh), that at the time of Zikr he gets tired. He replied, “Either take a pillow and sleep or do your Zikr. There’s no cure of tiredness except sleeping.

ISTIQAAMAT (FIRMNESS) GREATER THAN KARAAMAT (MIRACLES)
Firmness in the perpetuity of one’s ma’mulaat (programme of daily ibaadat) is an elevated, wonderful acquisition. With this acquisition, the lack of any new spiritual experience is not disadvantageous. Firmness is termed Istiqaamat. The Akaabir (senior Mashaaikh) aver that Istiqaamat surpasses Karaamat (miracles).

PERSISTENCY IS THE WAY TO IMPROVE DEFECTIVE DEEDS
Continue practising deeds as best as you can. Never abandon deeds because of deficiencies. By constancy the defects are removed and perfection attained. This is the way to improve and perfect deeds.

SWEETNESS OF IBAADAT MISSING DUE TO SPIRITUAL ILLNESSES
In our times people are not geared up to focus on actions. Leave aside the laity, even the distinguished ones mostly run after secrets (asrarāt) and pleasures (dhaukiyāt) of sulūk. Hence this topic has become very necessary to tackle. The reason why some Sālikīn may not be inclined towards actions (a’maal) is because there is not much leisure or delight in a’maal in the beginning, while the dhaukiyāt are filled with delight.

An example of action is that of a medication. It is not pleasant to one’s taste in the beginning, but once it becomes an addiction then it starts to give delight like food. This is why those who have reached higher levels in sulūk find more delight in actions. This has been mentioned in Hadīth, “Coolness of my eyes has been placed in the Salah”.

Those seekers who complain that they do not get any pleasure in dhikr, salah or fasting, make me laugh. Has anyone ever complained to a doctor that the medicine does not have a good taste? Then what is the meaning of such a complaint in this case? The dhikr and salah has been given as a medication for the seeker, so should a seeker be worried if there is any delight or taste in this medication? Indeed, once one has made these actions as their habit, the actions start giving pleasures like food as well.

Just like opium and tobacco are medications in essence, once a person’s body makes a habit of it, it becomes pleasurable items. Moreover, if the sheikh gives a way which brings ease in action then that was never his duty, rather it is a good gesture on his part. Hence a doctor is only liable to gives a prescription. The patient does not have the right to demand additional cardamom and pān (beetle leaf delight). If the doctor gives a prescribed medicine as well as some delight thereafter, then that is his generosity.

Some doctors in the past used to have this habit that they would give the medication as well as relaxation in diet. It is known about Maulana Hakeem Mu‛īn ad-dīn rahmatullah alayh that he would allow his patients to eat whatever they wish in front of him but not afterwards. This was because whatever the patient would eat in his presence, he would be considerate of it in the prescription. This is only due to his compassion otherwise the patient has no right to demand such treatment.