A third form of Divine Remembrance is called remembrance of hays or remembrance via the agency of shame. This agency is utilized by those in whose disposition hays (shame) is dominant. They practice righteousness and engage in Zikrullah as a result of this dominant trait of hays in them. They are ashamed of being forgetful of their Creator. Khauf and muhabbat are not their motivating force in the remembrance of Allah Taala. Although such. persons are not devoid of muhabbat, nevertheless, it (muhabbat) is not a dominant feature in them. Haya is their dominant disposition, and such haya is sometimes because of Zaat and sometimes because of Inamat (blessings and bounties).
Thus, in some, muhabbat is dominant, in some, khauf and in some, hays. The dominant feature in each person is the cause for that persons obedience and remembrance of Allah.

It has been seen that there are many forms of Zikr and the purpose of these various forms is the same, viz., attainment of the goal., which is the Pleasure of Allah Taala. The one who engages in zikr should. therefore not aspire for the acquisition of states of ecstasy or some kaifiyat, for these are not attainable by ones volition. The bandah (servant of Allah) is not required to strive after acts and affairs beyond the scope of his volition. It is because of the misconception (i.e. striving to attain states not within ones ability) that regret and frustration set in when the zakir (one who is engrossed in zikr) after having made zikr for a considerable time fails to realize any spiritual state or kaifiyat. Yet no one knows which kaifiyat is beneficial for him, and which is detrimental. Allah Taala brings about His Recognition sometimes by causing laughter, sometimes by inducing tears and sometimes by regret and worry, It has been well said:
What have you said to the flower that it is ever laughing and
what have you said to the nightingale that it is ever crying?
What is obtained from the Mahboob, should be regarded as best and one should be pleased with it. Those who have understood this mystery are happy and pleased in all states and circumstances. If khauf dominates them, they do not search for muhabbat; if haya is dominating in them, they do not search for muhabbat or khauf. In all states they are resigned in pleasure.

This what has been said is of special benefit to the salikeen because they entertain great spiritual ambitions. The disease of desiring kaifiyat and lofty ranks is marked among them. They should know that such ambitions are contrary to the abdiyet (being a slave.). Abdiyete Kamile (true and perfect state of subjection and submission to Allah) consists of annihilating all desires and yearnings in the Desire of Allah Taala. Some zakireen, after having made Zikr, complain that they experienced no pleasure in the Zikr. Alas! Life has been squandered in the pleasures of the nafs. When will you turn towards the Mahboob Remember that the mazhab (the way) of the Ashiq is:
Love is the fire which when it blazes consumes everything besides the beloved.
It is also said:
When the sword of LA (i.e. La in La ilaha il-lallaho) is brandished in the annihilation of ghair-Haqq (all that is other than Allah) then see what remains after La. Once La ilaha il-lallaho has been said, everything besides Allah is negated, thus it is obvious that after this will remain only illallah (but Allah only), Everything else besides Him will be annihilated. Such love which devours and destroys partnership in the Divine Love is to be congratulated. Now do not hanker after any special kaifiyat or special rank. Remain only in the quest of Allah Taala. Be pleased even if nothing is obtained. It is accepted that your desire is noble, but ponder! The desire of your Mahboob is that you remain with desire unfulfilled. Is your desire then superior to the desire of the Mahboob? If you do not realise your desires, then too nothing is lost, for you will attain to Him., and once He has been attained, everything is attained.

My brethren! The duty of the servant is only to engage in the zikr of Allah Taala. He should regard as the aim and object, remembrance of Allah and constant reflection. The gaze should not be on the attainment of any kaifiyat (spiritual experience). Allah Taala has addressed us:
Do not become like those who have forgotten Allah. Then, Allah caused them to forget themselves.
We should not become among those who are guilty of such forgetfulness, for then the Divine Decree: Indeed these people are the faasiqoon, will be applicable to us as well.
The cause of degeneration as pointed out is nisyan (forgetting Allah), and the remedy for this nisyan is zikr and fikr. There is now a simple method of eliminating our degenerate condition and abstaining from sin. That simple but most efficacious method consists of appointing a time for zikrullah in solitude. The zikr, which is to be carried out in the appointed time of solitude should be by both tongue and heart, otherwise it will be: Tasbeeh in hand; taubah on the lips and heart filled with (he taste of sin.
Sins too are ashamed of our taubah Remembrance by the mere lips produces no quick and effective result.
The remembrance by both tongue and heart brings about the desired effect swiftly. When sitting in remembrance of Allah, then do not deliberately introduce thoughts other than Allah into your heart. Stray thoughts which enter the mind involuntarily will be of no harm. A sentry standing guard will be a criminal if he deliberately permits unauthorized persons to enter, but if entry is gained by over-powering the sentry, he will not be considered a criminal. Similar is the case of thoughts entering the mind during Saint and Zikr. Deliberate introduction of thoughts is sinful and harmful whereas stray thoughts assaulting the mind are of no substance. In the twenty four hours of night and day, fix at least one hour for this .,specific remembrance of Allah. During this hour of solitude engage in the
zikr of either La ilaha il-lallaho or Allahu Allah. This must be a daily practice. I am showing you a wonderful prescription. By Allah! Constancy in zikr will firstly divest you of sin. You will not approach sin. Involvement in this spiritual degeneration will be brought to an end. Then, even if sometimes one is over-powered by the nafs and shaitaan, the Noor in the heart will immediately react. Immediately it will seem as if a spear has pierced the heart. Peace of heart will be utterly shattered. The servant will then hasten towards taubah. You will be constrained towards taubah. InshaAllah, in this way you wilt be freed from all sin. Indeed, this is an extremely simple prescription for curing our degeneration and abstaining from sin.

The summary of this waz (lecture) is in the ayat (recited in the beginning), the sentence,
They are indeed the people who are the faasiqoon..
is the effect of forgetting Allah. This establishes that the cause of the degeneration and transgression is nisyan (forgetfulness). To be cured of this condition Zikrullah is imperative. This is precisely what Allah Taala indicates to His servants in this ayat. He addresses the Muslims in loving tones and with love. In other words, Allah Taala is saying in this ayat: O Muslims! You should not be deceived into indifference and
forgetfulness forgetting the remembrance of Allah. You should not behave like the kuffaar who have forgotten Allah. There is no resemblance between them and you.
O my brothers! After having heard this Call of Allah, it is essential that we regard the remembrance of Allah as an obligation of life. We should be constant in making dud for taufeeq, the inclination and ability to engross ourselves in zikrullah. Finally, we will come within the purview of the ayat.
Remember me and I shall remember you.
I now conclude with the dua that Allah Taala grants us all the taufeeq of zikr and obedience.