The other writings and epistles of Mr. Muhammad Ashan mostly revolve around the Tariqa and its etiquette, the relationship of the murid to his shaykh, and the system and principles of the Tariqa. These works are presented in a Sufi style, like any other Sufi writings. As is customary in the writings and epistles of Sufis, the epistles of Al-Mirghani are filled with the terminology, symbols, and ecstatic utterances of the people of Tasawwuf. The tone of these epistles and the way the Tariqa was formulated were closest to the hearts of the people at that time. The stories of the righteous, the mention of their virtues, the discussion of their states, their stations, and the description of their ecstasies and struggles – these matters alone were what occupied people and influenced them, filling the religious void created by the circumstances of weak Islamic knowledge among Muslims at that time. Tasawwuf means devotion to worship, turning to Allah Almighty, turning away from the adornments of this world and its beauty, renouncing what the common people pursue of pleasure, wealth, and status, and isolating oneself from creation in the seclusion of worship. Its affair then spread and grew in piety. This knowledge first appeared in the second Hijri century. In the following centuries, great scholars, jurists, and pious and ascetic individuals emerged in Islamic history who adopted Tasawwuf as their path in their intellectual and material lives. Great works were produced in this field. Sufi knowledge among the Sufis evolved into deeper and greater issues with the passage of time and the depth of thought. The Sufis moved from the stage of shunning the world and leaving its adornments to a stage of greater danger than these stages. In this stage, they say that the struggles of the believer, his seclusion, his perseverance in obedience, and his constant remembrance are often followed by the unveiling of the veil of the senses and insight into realms of God's command that the person of senses cannot perceive anything of. This unveiling is due to the spirit, when it moves away from the outward of things to their inward, the sensory faculties of the believer weaken, and the spiritual faculties strengthen due to his turning to remembrance and his preoccupation with the divine. This matter grows and becomes witnessing after it was knowledge. Then he is exposed to divine gifts, spiritual blessings, and divine favor, and his essence approaches the realization of its truth from the highest horizon, the horizon of the angels. This unveiling often occurs to those who strive, and they perceive realities of existence that others do not perceive. Thus, Sufis rely on taste, unveiling, and inspiration, and do not rely on rational argument in many instances. They may even be overwhelmed by emotion, so they speak ecstatically and say things that are not understood. The great Sufis renounced the world.