ZIKR-E-ILAHI or Remembrance of Allah is one of the many lectures of Maseehul Ummat Hadhrat Maulana Shah Muhammad Maseehullah Khan Sherwani (May Allah Taala maintain his shadow of barkat over us for many more years). In this lecture Hadhrat Maseehullah Saheb diagnoses the spiritual degeneration in which the Ummah is caught up today. Not only does he diagnose the malady. but he provides the cure for this spiritual affliction of ours.
Organizations and movements, luminaries and dignitaries of the world, time and again, come up with their self-invented theories for the solution of the ills with which mankind is suffering. All such theories and solutions offered by modern man fail -and will always fail- -to solve the miserable condition of moral and spiritual degeneration in which the Ummah is floundering today. They all fail for the simple reason that they have hopelessly failed in pin-pointing the malady. Their diagnosis is far off the mark and their prescriptions have no Divine flavour.
The prescription offered by Hadhrat Maseehullah Saheb is the prescription enshrined in the Quran Shareef -the prescription of Allah Taala- the only sure remedy for the elimination of our degeneration. This booklet will, therefore, serve the purpose of the earnest and sincere seeker of the Truth in his journey towards Allah Taala.

BISMILLA HIR RAHMAN-IR-RAHEEM
وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ أُولَئِكَ هُمُ الْفَاسِقُونَ ()
)O Believers) Do not become like those who became forgetful about Allah (by abstaining from practicing in accordance with the Law of Allah they opposed the commands of Allah and indulged in His prohibitions.) In consequence Allah caused them to become neglectful of their own souls (in such a way that they could not discern what is truly beneficial for themselves). Indeed these are the transgressors (who will suffer the chastisement of transgression). (Bayanul Quran)
This is a short ayat at the end of Surah Hashr. In this ayat, like in other ayat, is contained a very important topic.

1.THE IMPORTANCE OF MUSTAHABBAT
Every part of the Quran Shareef is of the greatest importance. No part of it is redundant or of no value. Those verses which do not discuss Fara-idh and Wajibat (compulsory laws) but mention only the Mustahab aspects are also of tremendous significance.
Nowadays Mustahabat are not regarded as of any importance. It is correct that in so far as practice is concerned, Mustahabat are not on the same level as Fara-idh and Wajibat, however, to be educated in the Mustahabat is essential for two reasons:
(1) Knowledge will rectify any misconception regarding the category which Mustahab practices occupy in the Shariah. By being educated in the Mustahabat one will not regard such practices as unlawful, fardh or wajib. This knowledge is of utmost importance in regard to the rectification of itiqad (belief).
(2) The barakaat (spiritual lustre and effulgence) and beneficial results are innumerable. Ignorance of these many benefits and significances of Mustahab practices will not engender in one any inclination towards these valuable practices.
Knowledge of the many and great benefits which can be obtained from such Mustahab acts which are regarded as, most insignificant, will create in one the realization of the great loss which is suffered by abstaining, from such valuable acts which in reality are priceless jewels. The need of Mustahabat is for the perfection of deeds. Righteous deeds attain their full perfection and efficiency by means of the Mustahab etiquettes linked to them. Thus, the mention of Mustahabat in the Quran Shareef is not unnecessary. Such practices have been mentioned because of tremendous importance and significance attached to them. If one possesses love for Allah, one will value and honour these Mustahabat. The Ashiqe Sadiq (true lover of Allah) possesses an unique temperament. He constantly searches for every aspect which will please the Mahboob (beloved Allah Taala). When the true ashiq realizes that the Beloved is pleased with a certain thing then he hastens towards it and endeavours to fulfill it, ever striving to please Him by not omitting anything which is pleasing to Him. If our temperament becomes imbued with love, then we will realise the value of Mustahabat, and will regard its narration as the Rahmat of Allah and the Shafqat (affection) of Rasulullah (sallallahu alayhi wasallam). This realization will dawn upon one when one discovers the detailed explanation of these rules and importance accorded them by Allah Taala.

2.MUSTAHABBAT THE PEACE AND TRANQUILITY OF THE ASHIQ
If in the Shariah was only the order for Fara-idh and Wajibat, the ashiq of Allah would have been overtaken by great distress and restlessness because the ashiq is not satisfied by only that which is necessary, for that which is necessary is regarded by the ashiq as a mere duty and obligation. Besides duty, the ashiqs quest is for that which will direct the attention of the Mahboob to him, more and more.
We entertain the misconception that our relationship with Allah Taala is merely constitutional, i.e. we are legally obliged to obey Him. It is because of this misconception that we regard as sufficient the discharge of Fara-idh and Wajibat, and neglect the Mustahabat, regarding them as unimportant, If our link with Allah Taala was a bond of Muhabbat (love) and devotion, then we would never have obtained contentment from only the Fara-idh and the Wajibat, but would have been in the constant search of Mustahabat. We would then have hastened to everything which Allah Taala loves and which is pleasing to Him. And, on the other hand we would have remained miles away from acts which are displeasing to Him. If our relationship with Allah Taala was a bond of love and devotion we would not have investigated whether an act is detestable in a higher or lower degree (as people are in the habit of asking is such an act haraam or only makrooh?, the motive underlying the enquiry being the desire to indulge in it if it is makrooh a lesser detestation than haraam). For the ashiq it suffices that he knows the things and acts which displease his Mahboob. This knowledge is sufficient as a deterrent against the commission of acts displeasing to Allah Taala. The ashiq does not probe the degree of displeasure, i.e. whether an act is greatly displeasing or slightly displeasing. His disposition is to refrain totally from all factors of displeasure, be these slight or great. To the ashiq all cases of displeasure are grave regardless of whether such displeasure results in slight annoyance or severe punishment.

3.OUR BOND WITH ALLAH TAALA HAS SLACKENED
Our condition now has degenerated to the degree of indifference where we enquire into the nature of the sin in view to practice it. Once it is known that a certain act is sinful, we pose the question: is it a kabeerah sin or a sagheerah sin?, This attitude is a clear indication that our relationship with Allah Taala has weakened considerably, although not totally, for even this question (viz.. probing the degree of gravity of a sin) is proof of the bond with Allah Taala. At least that much connection with Allah Taala remains that the perpetrator of the sin is not prepared to court the greater displeasure of Allah. If even this (weakened) bond was non-existent, then this question would not have occurred... the question of minor and major sin. It is therefore plain that there is yet fear for the major sins in view of considerable Divine displeasure ensuing in the wake of its commission. However, because of the weakness of our bond with Allah Taala, displeasure of a lesser degree is countenanced and agreeable.
The question: Is this a major or a minor sin?, is evidence of the bond with Allah Taala as well as evidence of the weakness of that bond. Those who are in this habit of posing this question will be delighted from the aforegoing explanation that their relationship with Allah Taala has been accorded a firm footing. To a degree this delight is justified.

HERE RELATIONSHIP IS NOT SUFFICIENT- PERFECT RELATIONSHIP IS THE GOAL
One should understand, reflect and remember that one should not be satisfied with mere relationship. Social ties exist among ourselves, but we do not content ourselves with the mere existence of such ties. On the contrary, the desire is there to perfect each bond or relationship. Thus, it will be realised that the mere concept of relationship with the wife is extremely weak. It is given force by only two statements (of ijab and qubool proposal and acceptance), and the same bond of marriage is rent asunder by a single word, viz., talaq. Notwithstanding this, no man contents himself with the mere relationship he has with the wife. Every man desires that his relationship with his wife attains perfection. Precisely for this reason no one stops at only the discharge of the obligatory rights, but in order to strengthen the bond and gain the pleasure of the wife, the husband by far exceeds the obligatory demands and rights of the wife and provides a variety of comforts and luxuries out of his own free will and accord. This attitude of the husband is clearly motivated to strengthen and perfect the bond which exists between the wife and himself. Should the husband regard his wife with a constitutional (or legal) attitude and provide nothing more than her obligatory rights, then inspite of the existence of the legal bond between them, the relationship will be devoid of pleasure and love. In fact, in this attitude lies the danger of renting asunder the relationship.
A relationship will endure only if ways and teens are devised to strengthen and perfect it. Although the marriage bond (i.e. the mere legal connection) is extremely weak, every man finds unbearable and peace shattering its severance. Great pains are undertaken and many a scheme is devised to maintain the endurance of this marriage relationship. When this is the attitude towards a weak relationship, then indeed, it is most astonishing that we remain satisfied with the mere relationship which we have with Allah Taala. The bond with Allah Taala is the strongest of all relationships. No relationship is comparable with mans relationship with Allah Taala. What then is the reason for our indifference? Why do we have no fikr (concern and desire) to strengthen that greatest of all bonds? Why are we contented with the mere relationship? And, why do we not regard the perpetuation of this bond to be based upon strengthening it like we do in regard to our mundane relationships? The mere existence of a relationship is not sufficient for its perpetual endurance. In fact the danger of destroying and eliminating this bond is ever present. Is the elimination of the Divine bond existing between man and his Rabb bearable to anyone?
Never ! Why then is no concern shown in the direction of strengthening and perfecting this bond? Maulana Rumi (rahmatullah alayhi) says:
O you who are perpetually engaged in pleasing the wife and children! How is it possible that you never have time to please your greatest Benefactor and Creator?
And, again he says: In developing this contemptible world you have no moment to spare. But, how unconcerned are you of the pleasure of that Creator Who has arranged and assembled all these bounties?
Alas! In worldly affairs we cannot bear nor countenance the slightest indifference and imperfection. We are unable to bear the slackening of weak and despicable ties. but in weakening our bond with Allah Taala we do not feel the slightest pang of regret and pain of heart. Although even the mere relationship with Allah Taala is a great favour, nevertheless to be contented with a weak bond is a grave injustice. Certain people are even satisfied with the non-existence of relationship with. Allah Taala. But they are the kuffaar who are not our audience on this occasion. Some others again are contented with a weak relationship with Allah Taala. This group is represented by us, Muslims of today. The effect of this is that we do not value the Mustahabat. Once Hadhrat Thanvi (rahmatullah alayhi) observed:
In childhood I was in the habit of performing Nafl Salaat in abundance. Upon studying Muniyatull Musalli I learnt that non-observance of Mustahabat is not sinful. Upon realising this, discontinued the performance of Nafl. At that time I did not realise what I was doing. But, now I have realised that evil condition, for it implied the desire to maintain only a legal relationship with Allah Taala, hence the attitude to only discharge the compulsory duties and neglect those factors which are pleasing to Allah Taala.
To be concluded