Tasawwuf, tariqat, sulook, Ihsan are different names conveying the same sense. The basic aim of tasawwuf is not simply zikr (remembrance or mention of Allah) so that some people are under the impression that zikr is the sole aim of tasawwuf. They imagine that when they offer a bay'ah (allegiance) to a Shaykh, he will teach them the waza'if ( a rota of religious exercises inclusive of supplication, zikr, etc). There are some people who take tasawwuf to embrace certain practices and spiritual healing which they expect a Shaykh would prescribe for them together with amulets. We must understand it well that tasawwuf has nothing to do with these things. We must also know that even zikr is not the real objective of tasawwuf though it is a means to the real objective. There are some people, again, who suppose that tasawwuf calls upon them to seclude themselves in meditation, to shut themselves up for forty days or to engage in extraordinary effort. All these things are not the real objective of tasawwuf but different means and paths to it.

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It has been my practice for many years in the month of Ramadan to recount the sayings of the Hakim ul-Ummah, Mawlana Ashraf Ali Thanawi(rahmatullah.alayh).My aim in recounting them is that we create a desire to reform ourselves and correct our manners. The month of Ramadan is a blessing from Allah suited especially for this purpose and if we are sincere in our pursuit we shall attain it very soon.

MAULANA MUHAMMAD EESA (rahmatullah alayh)
The book in my hands is Anfas Eesa. It is a brief rendering of the reformative sayings of Mawlana Thanawi, of his graded guidance and of his effective prescriptions for the cure of the ills of the soul. The Maulana's close Khalifah, Mawlana Muhammad Eesa (rahmatullah alayah) had compiled it. The number of Khalifahs of Maulana Thanawi is great and each one of them derived from him light of merit and excellence according to his powers of reception and his ability. Every one of them is like the sun and the moon for us, for the characteristics of each distinguish him from the others. Maulana Muhammad Eesa was one of the earliest Khalifahs of Maulana Thanawi It is well-known about him that he was peerless in his resemblance to the Maulana, in appearance, in dress, in gait—in everything, even in voice! Hence, when he recited the Qur'an, anyone listening to him from a distance could not say confidently who recited Maulana Thanavi; or Mawlana Muhammad Eesa. Given this level of resemblance in the apparent, what would have been the level of merit derived by him in the unseen or spiritual matters?

If anyone has a deep love for his mentor, is perfectly aligned to him, has had a long association with him and has derived excellences from him with rapt concentration then often he resembles him in the apparent characteristics and habits too.

We also find examples of this in the times of the Companions (ra) Accordingly, we learn from narrations: Sayyidina Abdullah ibn Mas'ood (Ra) resembled the Prophet (saws) more than anyone else in his behaviour and style, sitting and getting up, walk and movement, and dress and appearance. Thus, people looked at him to cool their eyes just as they had cooled them when they glanced at the Prophet(saws).

The case of the Companions (ra) and the Prophet (saws) is, of course, quite distinct and unparalleled. However, we do find examples of that in the Ummah now and then. One of those is the example of Maulana Muhammad Eesa and his Shaykh. If anyone resembles his mentor outwardly in this way, then it can be concluded that he has adapted himself to receive his temperament, knowledge and excellences, too, and integrated them fully into himself.

ANFAS EESA
In short, Maulana Muhammad Eesa has included in Anfas Eesa a summary of what he heard and learnt from Maulana Thanawi during his long association with him. This book is not like other collections of the sayings of Mawlana Thanawi. In those collections we will find his sayings on a single topic, followed by sayings on a second subject, followed by third issue. Writers compiled books in this form. Maulana Muhammad Eesa's book, however, is different in its treatment of the subject. In fact, he first digested Maulana's teachings on tasawwuf and tariqat (the mystic path and the path in search of inner reality). Then he wrote down a gist of Maulana's teachings on these subjects, mostly using Maulana's own words.

In this way, this book offers us a summary of these teachings and is a blessing for us in its unique way.

BASIC AIM OF TASAWWUF AND SULOOK
Tasawwuf, tariqat, sulook, Ihsan are different names conveying the same sense. The basic aim of tasawwuf is not simply zikr (remembrance or mention of Allah) so that some people are under the impression that zikr is the sole aim of tasawwuf. They imagine that when they offer a bay'ah (allegiance) to a Shaykh, he will teach them the waza'if ( a rota of religious exercises inclusive of supplication, zikr, etc). There are some people who take tasawwuf to embrace certain practices and spiritual healing which they expect a Shaykh would prescribe for them together with amulets. We must understand it well that tasawwuf has nothing to do with these things. We must also know that even zikr is not the real objective of tasawwuf though it is a means to the real objective. There are some people, again, who suppose that tasawwuf calls upon them to seclude themselves in meditation, to shut themselves up for forty days or to engage in extraordinary effort. All these things are not the real objective of tasawwuf but different means and paths to it.

What then is the real objective of tasawwuf? It is what is pointed out in this verse of the Qur'an [Indeed prosperous is he who purifies it (91:9)], meaning, purification of soul. This is what Allah has mentioned while describing the objective of the Prophet's (saws) mission [and shall teach them the Book and the Wisdom, and shall purify them (2:129)]. This verse names teaching of the Book and the wisdom as aims of his mission, and then mentions purifying as distinct from them. Tazikyah is literally to purify, to clean. Its technical meaning in Shari'ah is explained thus:

"There are certain apparent deeds which Allah has prescribed or forbidden, like salah (prayer), fasting, zakah, hajj which are known as the awamir, and do not lie, backbite, consume wine, steal or plunder which are known as the nawahi (that is, respectively the do's and dont's). In the same way, certain characteristics pertain to man's inner self or his heart. Those that are desirable, the awamir, it is wajib to develop them otherwise one cannot discharge one's obligations. There are also the characteristics that are also the characteristics that are undesirable and it is wajib to abandon them and they are the nawahi.

Thus, it is wajib to be grateful for the blessings of Allah, to show patience when faced with difficulty, to place reliance on Allah which is tawakkul, to be humble and observe humility, to be sincere and seek the pleasure of Allah in all one does, for, no deed meets approval if it lacks sincerity. Thus, gratitude, patience, tawakkul, humility, sincerity, etc. are meritorious characteristics or excellent manners, developing which is wajib. There are also certain evil qualities in one's inner self which are unlawful and one must shun them. They are worthless or vile manners, meaning the low and base qualities. If these characteristics are found in the inner self, they are destroyed and eradicated so that they do not lead man to sin. Examples of these qualities are: arrogance which is to think highly of oneself, jealousy, ostentation which is to do a pious deed to show off to the creatures, not to please Allah. Arrogance, jealousy, hatred, ostentation and impatience arc unlawful qualities, the last named implies displeasure on divine decree and to complain against it. Anger is also one of these qualities if used at the wrong time."

In short, there are many fada'il (meritorious qualities) in the inner self which it is necessary to develop. And, there are many raza'il (worthless qualities) that must be abandoned. The sufis and the masha'ikh treat their disciples and students in such a way that their hearts are filled-up with excellent manners and they are purged of the vile manners to the point of near extinction. Mawlana thanawi described this condition in these words twisting to the level of discontinuing. In other words the raza'il in the inner self should be crushed to such an extent that although they are not altogether removed they become as if they are not there. In short, tasawwuf means to crush vile manners and to develop excellent manners, and that is tazkiyah or purification.

THE NEED FOR A SHAYKH
Often, however, this attitude is not achieved without associating with a Shaykh. This is because there are men for every art which means that one has to go to a master to learn. If, for example, it is a question of fiqh, we have to approach a Mufti, who knows the answers. However, it is difficult to study the condition of the inner self and to recognise the malady within anyone. The hidden weaknesses are very imperceptible and fine. Something may be very good and another very bad but it is very difficult to distinguish between them. For example, arrogance is an unlawful trait and it is wqjib to shun it because it is the root cause of all maladies but there is another quality, self-respect. It is wajib to develop it, and it is not proper to debase oneself. However, the line dividing the frontiers must be determined, at which self-respect ends and arrogance begins. One must ask oneself if that which one does is out of pride or a measure of self-respect. It is not possible for everyone to determine the dividing line and, especially, a man cannot detect maladies within himself easily. For instance, egoism is a great ill. A man brags about himself; this is unlawful. On the other side is describing blessings on oneself. This is mentioned in the Qur’an [And as for the blessing of your Lord, proclaim it (93:11)]. It is not easy for everyone to say confidently whether he behaves egotistly or proclaims the blessing of Allah.

AN EPISODE WITH MAULANA THANAWI
My Shaykh, Doctor Abdul Hayyi (rahmatullah alayh) said that once Maulana Ashraf Ali Thanawi delivered a sermon from the minbar (pulpit) of a mosque in Delhi. A large number of people were listening to him. In the course of the sermon, he said, "Today, I will tell you something and you will hear it only from me, from no one else. And, I tell you this by way of proclaiming Allah's blessing; Allah has inspired me alone with this knowledge..,' For a moment after saying that he kept quiet before repeating astagfirullah three times. "What have I said? That you will hear it from me alone and no one else. This claim is egoism and I have tried to declare my superiority but presented it as a confession of blessing. I seek forgiveness of Allah for that. First of all, I drew an inflated picture of myself and then I tried to conceal it behind the curtain of proclamations of blessing. The procedure is (repentance for a concealed crime is done in secret but for an open sin, in public) and because I have committed this sin in public, I repent for it in public. I have committed a mistake and 1 seek Alalh's forgiveness for." He did that right while he was delivering a sermon. Can anyone do like that? Only he can do it who has effaced himself, given himself up, who recognises the imperceptible ways of the soul, and who keeps a supervising eye over his soul. As you have seen, it is very difficult to distinguish between egoism and confession of blessing and not everyone can distinguish between the two.

HUMBLENESS AND SELF-ABASEMENT
In the same way humbleness is a praiseworthy trait. Another trait is self-abasement or servility. It is to debase oneself in public, and it is forbidden to do so. Allah has made it wajib to respect one's own self. We must not debase it. However, it is not possible for everyone to demarcate the line between humility and self-abasement.

AN EPISODE
Maulana Thanawi has stressed upon the need to determine the dividing line through another example. Once, he was travelling in a train and a few villagers were in the same compartment as he. When it was time for the meal, they opened their lunch boxes and invited the Maulana to share their meal in such words as compared it to excrement. Their comparison was by way of describing their food as simple and ordinary, an expression of humility. But, in fact. it amounted to belittling the provision of Allah. Hence, it was not an expression of humility but ingratitude for Allah's blessing and disrespect.

Sometimes, however, humility borders on self-abnegation and sometimes it touches the frontiers of ingratitude. Only a Shaykh can help his disciple discern the difference between these frontiers, not everyone can do it by himself. This wisdom cannot be had by simply reading books and definitions of these terms. It is only through practical training that one learns to discern. If a disciple watches his mentor regularly, paying attention to his conduct and describing to him his own condition and following his guidance then he can learn to decide whether to pursue a course of action or to forgo it.

AN EXAMPLE
I explain it usually by the example of a rose flower and jasmine. We may ask philosophers, orators, poets or litterateurs to describe to us the difference in the smell of the two flowers or to define each smell. They will not be able to do it. There is one way to know it and that is to ask the seeker to experience it himself by smelling the two flowers. When he smells them, he will know the difference.

ANOTHER EXAMPLE
We can cite another example—of the sweetness of a mango and of a lump of sugar. Both are sweet but, how does one define each sweetness? It is not possible for anyone to do that in words and there is only one way to distinguish the nature of each. One must eat the two things and know. for himself what the difference is. In the same way, it is not easy to define the inner excellences of man. For instance, humbleness is difficult to describe. But, if one meets a humble person and observes his conduct and stays, in his company for some, time then that characteristic will grow in him. Hence, it is necessary to turn to a Shaykh and live in his company to know about tasawwuf and sulook. These things cannot grow in anyone by merely talking about them. It is only by attending the company of and giving one's time to someone that Allah helps one get these things.

ONE MUST REFORM ONESELF
However, it is not fard (obligatory) to offer bay'ah (allegiance) to a mentor or Shaykh, placing one's hand upon his. To reform and to mend one's ways is, nevertheless, necessary. It is when one turns to his Shaykh to reform oneself that the real objective of his turning to him; to receive the excellences and to ward off the unworthy characteristics, the raza'il may be crushed and one may have control over them. This, then, is the true purpose of sulook and tasawwuf. Nevertheless, the azkar (formulas of remembrance) and supplications are also helpful to the seeker. Only through the guidance of a Shaykh can the rota of azkar, supplications and other repetitions be prescribed for every individual according the Shaykh's opinion of his condition. The prescription would suggest time, what and how much. Only then can one benefit from reformation. By themselves, the azkar. supplication and repetitions are not the objective, for, the basic aim is the reformation of one's manners and purification of self. One must keep the Shaykh posted of one's condition and seek his guidance, being careful to observe them. One must do that all his life, for the aim of turning to the Shaykh is simply this much.

May Allah enable us to understand them and to correct ourselves through these sayings. Aameen

Excerpt from Spiritual Discourses by Mufti Muhammad Taqi Usmani