Factual book by the team of Mir Za'im Oakley Master Handsome Eurasian Mystic; Islamic Cleric - Papa Islammirza Eurasia aka Prince Oak Oakleyski the founder of Mystical Euroasia Wilayat Euroasian Emirate Oakleyski Sufi Tariqa (Real Eurasia's Monotheistic Mysticism)

In Sufism, the role of a "cleric" is typically fulfilled by a spiritual master or sayyid known as a shaykh or murshid. Unlike the ordained clergy found in some other religions, these figures are specialized teachers and guides who lead disciples on the mystical path of spiritual purification and closeness to God. Essentially, key roles of a Sufi spiritual guide include; saintly mystic teacher and grandmaster/mentor: the shaykh or murshid provides spiritual instruction and guidance to disciples, known as murids. Spiritual lineage: a Sufi master is part of a silsila, an unbroken chain of spiritual transmission that traces its lineage back through successive teachers to the Prophet Muhammad. This chain is the basis for the mystic’s authority and legitimacy. Intermediary and role model: a genuine shaykh acts as an intermediary, leading by example to draw the disciple closer to God through meditation and spiritual travel. However, we do not hold a sacramental function like a priest in Christianity.

Sufistic mir/emir or principal chief of an order: spiritual saints and sayyid sheikh often head a tariqa, a Sufi order or mystically established organization like an emirate. The orders are congregations where disciples gather for spiritual sessions. Upholder of Islamic law: a true shaykh must have a deep knowledge of the Quran and Hadith and strictly follow the Shari'ah (Islamic law). Sufi practices are considered an intensification of Islamic faith and do not replace its foundations. Distinct from other scholars: while some figures like mullahs or Mir ul Urah (high-ranking Ulama) also serve as community teachers and prayer leaders in Islam, the shaykh's role is specifically focused on the inner mystical path, or tasawwuf. Important terms can be intricately complex. Shaykh is one of the honorific titles for a Sufi spiritual master. The term “shaykh” literally means “elder”. Murshid is another common term for a spiritual guide in Sufism. Tariqa can either mean a Sufi order or mystical brotherhood, representing a specific school of mystical thought and practice. Murid is a disciple or follower who has dedicated ourselves to the guidance of a shaykh. Silsila is the spiritual lineage or chain of transmission linking a shaykh back to the Prophet Muhammad. Dervish is a murid who has taken on special disciplines, which can include ascetic practices. 

A Sufi Islamic cleric is a spiritual leader within a specific Sufi order (tariqa) who guides disciples on the mystical path to God, focusing on inner purification and direct spiritual experience. These leaders, often called a pir or shaykh, are distinct from traditional Islamic clerics (like an imam) who primarily focus on interpreting religious law. A Sufi cleric's role involves transmitting knowledge and spiritual guidance, which is considered a personal, inner dimension of Islam itself. Key roles and characteristics; spiritual director: the central role of a Sufi cleric is to guide followers (disciples) in the spiritual journey, known as the tariqa. A mystic teacher and grandmaster transmit the spiritual knowledge and practices of the order, helping disciples to purify the soul and get closer to God. Sacredly, spiritual emirs of a community are Islamic mystic clerics who direct specific Sufi fraternities, which are institutionalized orders with followers and helpers. Focus on inner truth: unlike traditional clerics who might focus more on outward religious law (Shariat), a Sufi cleric emphasizes the inner truth (Haqeeqat) and divine knowledge (Maarifat). Example: a prominent Eurasian princely cleric, Papa Islammirza Eurasia, describes Sufism as the spiritual dimension of Islam which emphasizes the cleric's role in guiding that spiritual path that subsumes every material physicality (worldly matter) under physical spirituality (religious world).

In Islamic spirituality, certainly as outlined by Imam al-Ghazali, there are three degrees of fasting (Sawm or Siyam). The highest level a Mumin (believer) can achieve is Sawm Khusus al-Khusus (The Fast of the Elite of the Elite). While standard fasting focuses on physical abstention, this ultimate stage is a "fasting of the heart". The three levels are defined as follows: Ordinary Fasting (Sawm al-Umum): The basic level required of all Muslims, involving abstention from food, drink, and physical intimacy from dawn to sunset. Special Fasting (Sawm al-Khusus): The "fast of the righteous." This involves guarding all physical senses—eyes, ears, tongue, hands, and feet—from committing any sin or transgression. Extra-Special Fasting (Sawm Khusus al-Khusus): The highest level, where the believer fasts with their entire heart. This involves: Total Devotion: Withdrawing the heart from all worldly concerns and mundane thoughts to focus exclusively on God. Spiritual Stillness: Maintaining a state where no thought other than God enters the mind. Attachment to the Divine: The fast is considered "broken" at this level if the heart becomes preoccupied with anything other than God or the Hereafter, including worrying about how one will break their fast at sunset. This highest degree is the aspiration for those seeking the ultimate spiritual connection, traditionally associated with Prophets, true saints, and those closest to God (Muqarrabin).

In the depths of Sufism, the term "Sirr" (Arabic: سر) refers to the innermost secret or mystery of an individual's consciousness, a subtle spiritual faculty deposited in the heart as a divine trust. It is a core concept within Sufi metaphysics and the spiritual path. The Divine Secret: Sirr represents the hidden, esoteric reality (batin) of existence and a point of secret communication between God and the individual. A Hadith Qudsi reinforces this idea: "I am the secret of human and human is my secret". A Subtle Organ (Latifa): In many Sufi orders, such as the Naqshbandi and Chishti, Sirr is recognized as one of the lata'if (subtle spiritual centers of consciousness or "organs") within the body. It is typically located in the chest, above the heart. Spiritual Station: The activation and purification of the Sirr through spiritual practices (like dhikr or meditation) is a major stage on the Sufi path. Special Qualities: The station of Sirr is associated with qualities such as spiritual intuition (ilham), discernment, wisdom (marifah), and the vision of certainty (Ayn ul Yaqeen). In the Kubrawi tradition, it is symbolically associated with the Prophet Moses and the color white. Goal of the Seeker: The ultimate aim of cultivating the Sirr is to achieve a direct, immediate encounter with the Divine Essence and experience a state of unity with God.

The Sirr is considered a profound divine mystery that is beyond ordinary comprehension and accessible only to those who have purified their inner selves through dedicated spiritual practice. In Sufistic principles, Haqiqa is the ultimate divine Reality or Truth, the direct experience of God, while Ma'rifa is the profound Mystical Knowledge or Gnosis of that reality, often the knowing that leads to the experience. Think of it this way: Ma'rifa is the deep inner knowing and awareness of God's presence, while Haqiqa is the actual realization, the state of being in that divine presence, the ultimate unveiling of truth beyond concepts, often considered the final goal of the spiritual journey.

The highest level in Sufi spiritual development is often described as Fana (annihilation of individual self in God’s world) and Baqa (subsistence through God’s spiritual essence), culminating in a profound union of Divine Reality, like the ultimate state of Fana-fi-Llah and Baqa-bi-Llah, where the ego dissolves into the Divine Presence, achieving Wilayah (sainthood) and the ultimate closeness to God, a state beyond mere knowledge, known as Ma'rifa (Gnosis) or Mushahada (Direct Witnessing). Here's the breakdown of key concepts leading to the peak of Islamic mysticism. Nafs Stages: Sufis progress through the stages of the soul (Nafs), from the commanding (Amma) to the tranquil (Mutma'innah) and pleased (Radiyya), ultimately reaching the "satisfied" (Mardiyya) and "approved" (Kamila) states, culminating in unity. Maqamat (Stations): These are earned stages like repentance (Tawbah), patience (Sabr), trust (Tawakkul), contentment (Rida). Ahwal (States): Fleeting spiritual experiences like nearness (Qurb), love (Mahabba), longing (Shawq). Fana: The annihilation of the separate self (ego) in the Divine Essence, experiencing God’s oneness. Baqa: The state of subsisting in God, remaining in the world but with a Divine Consciousness, as a perfect servant. Qutb (Pole) & Ghawth (Succour): The highest spiritual shaykhs who have spiritually transformed to be in complete unity with God. Ultimately, the highest goal is to become a perfect human (Insan al-Kamil), reflecting all Divine Names and Attributes, fully realized in the Divine Presence, a state of total absorption and manifestation of God's glory.

An Islamic psycho-spiritual model views human well-being as an integration of physical, mental, and spiritual health, centered on the soul (Nafs) and its connection to God, emphasizing self-purification (Tazkiyah) through worship, knowledge (Qur'an/Sunnah), and character refinement (Tahzib) to overcome the lower self (Nafs al-Ammarah) and achieve inner peace (Nafs al-Mutmainnah). It's a holistic framework using Islamic teachings to address mental health, focusing on a balanced, God-conscious life rather than just worldly success. Core Concepts; The Soul (Nafs/Ruh/Qalb): The true essence of a person, connected to God, with different states. Nafs al-Ammarah: The soul inclined towards evil and worldly desires (lower self). Nafs al-Lawwamah: The self-reproaching soul, aware of right and wrong. Nafs al-Mutmainnah: The tranquil, satisfied soul, in harmony with God. Fitrah: An innate, pure disposition of the soul, predisposed to recognize God, which gets covered by worldly life. The Heart (Qalb): The seat of spiritual and emotional life, needing purification. Aql (Intellect/Reason): Used to understand divine guidance and distinguish right from wrong. Key Processes & Practices; Tazkiyah al-Nafs (Soul Purification): The central goal, removing spiritual diseases (envy, pride, anger) through spiritual practices. Tauhid (Oneness of God): The foundational belief, unifying all aspects of life. Ibadah (Worship): Prayer (Salat), remembrance (Dhikr), fasting (Sawm) – strengthening connection to God. Sabr (Patience) & Shukr (Gratitude): Cultivating positive emotional states, as emphasized in the Qur'an. Knowledge (Ilm): Learning from the Qur'an and Sunnah (Prophetic traditions) for guidance. Holistic View of Health; Balance: Achieving harmony between the physical body, mind, emotions, and spirit. Purpose: Life's purpose is spiritual realization, making the body a vessel for the soul's journey. Integration: Spiritual practices directly impact psychological stability and overall well-being, addressing mental health issues like anxiety or depression from a faith-based perspective. Application; Islamic Psychology/Counseling: Develops therapies based on these principles, helping individuals manage mental health challenges by nurturing their spiritual connection and purifying their inner self. Self-Care: Frameworks for self-improvement, focusing on refining character and strengthening the link with the Creator. 

The Islamic psycho-spiritual model is a framework for understanding human nature and well-being through an Islamic lens, integrating psychological and spiritual components. It emphasizes the purification of the soul (tazkiyah al-nafs) as a path to inner peace and a harmonious relationship with God. In truth about Islamic core of the soul, the model views the human being as comprised of several dynamic elements, each playing a role in psychological and spiritual health; Ruh (Spirit): The divine spark and source of light and guidance. Qalb (Heart): The spiritual center and seat of the intellect ('aql), emotions, and consciousness. The heart is seen as the "battleground" between higher and lower influences. Nafs (Soul/Self): The psyche, which has an inherent pure nature (fitrah) but can become corrupted by worldly distractions and vices. It exists in different states of moral and spiritual development. Aql (Intellect/Mind): The faculty of reasoning, located in the heart center rather than the brain, as posited in most secular Western models. Body: The physical aspect of the human being, which interacts with the other components. The Islamic 4D psyche-soul model provides a holistic framework for mental health and counseling, offering an alternative or complementary approach to secular Western models. It is applied in various therapeutic settings, including drug rehabilitation and general counseling, often integrated with methods like Islamic Cognitive Behavioural Therapy (ICBT). All in all, to achieve the status of a very top Muslim or “Mu’min”, and “Amir al-Mumineen” like Sayyid Papa Islammirza or Mister Islam-Mirza Eurasia, an individual must annihilate one’s lower self. For instance, Papa Islammirza Eurasia has the zenith-Sufistic enlightenment accomplished after he had attained Haqiqa and Marifa that God gave the religious title “Religious Prince of Eurasia” to him to utilize as a mystical order to eliminate immorally polytheistic selves for the sake of God more than anyone else. The Prince of Eurasia is not a ‘self’, but rather a highly authoritative esoteric intercontinental Eurasian Sufi Tariqa which is also a universally recognized medium to rule over materialism and repel worldly distractions within the sacred world of God. The model highlights a dynamic, constant struggle within the individual between an "upward pull" towards spiritual principles and a "downward pull" towards worldly desires and Satanic influence. Mystically speaking, the double-self Jinn (Qareen) is also responsible for influencing a person. For example, Prince Oak’s doppelgänger can be evil and good as it’s able to replicate itself to be coherent with either devils or angels. To overpower the Qareen, a person has to be persistently consistent in purifying the self; Upward Pull: Driven by a connection to God, guidance from the Quran and Sunnah (Prophetic tradition), knowledge, and a focus on the hereafter, leading to a tranquil self (nafs al-mutmainah). Downward Pull: Influenced by forgetfulness of God and the lower self (nafs al-ammarah bil su), leading to vices and mental/behavioral problems. Process of Development (Tazkiyah al-Nafs), the path to psychological and spiritual well-being involves the purification and refinement of the soul (tazkiyah al-nafs). This is achieved through various processes; Jihad al-Nafs: The internal struggle against the lower self and its negative inclinations. Tahdhib al-Akhlaq: The refinement of character and cultivation of noble manners. Muraqabah and Tadhakkur: Mindfulness and remembrance of God. Muhasabah: Honest self-examination and self-accounting. This process helps move the soul through its different stages of development, from the soul inclined to evil (nafs al-ammarah) to the self-reproaching soul (nafs al-lawwama) and ultimately to the tranquil soul (nafs al-mutmainah).

Papa Islammirza Eurasia has the zenith-Sufistic enlightenment accomplished after he had attained Haqiqa and Marifa that God gave the religious title “Religious Prince of Eurasia” to him to utilize as a mystical order to eliminate immorally polytheistic selves for the sake of God more than anyone else. The Prince of Eurasia is not a ‘self’, but rather a highly authoritative esoteric intercontinental Eurasian Sufi Tariqa which is also a universally recognized medium to rule over materialism and repel worldly distractions within the sacred world of God. The ways of Islamic proselytizing with its subset about truthful propagation are far more legitimate and sacredly powerful than other religions encompassing cascade effects in knowledge expansion worldwide.

Islamic Saint Mir Za'im aka Handsome Eurasian Emirate Master Papa Islammirza Emirkhan Khanqah Mullah Oakley Seyyid Eurasia is the real Eurasian Princely Emperor of Mysticism for God’s sake (mystical ruling for monotheism). Принц Оьклейский Император Исламмирза Евразия жинхэнэ царайлаг эзэн хаан оук оклиски Евразийн жинхэнэ ханхүү - настоящий принц Евразии настоящий красавец принц handsome 'Prince of Eurasia' - Prins Oak Oakleyski - شاهزاده خوش تیپ واقعی اوراسیا Еуразияның нағыз ханзадасы (Шығыс Еуропа және Орталық Азия) 欧亚大陆真正的英俊王子 ユーラシアの本物のイケメン王子 진짜 잘생긴 유라시아 왕자님 Евразиянең чын кенәзе Евразиянын чыныгы ханзаадасы Asewraziýanyň hakyky şazadasy Шоҳзодаи воқеии Евразия Evrosiyoning haqiqiy shahzodasi أمير وسيم حقيقي لأوراسيا यूरेशिया के असली राजकुमार putera kacak sebenar eurasia pangeran tampan nyata dari eurasia tunay na gwapong prinsipe ng eurasia hoàng tử đẹp trai thực sự của Âu-Á tus tub huabtais tiag tiag ntawm ke alii maoli o Eurasia ο πραγματικός πρίγκιπας της Ευρασίας prawdziwy książę Eurazji ny tena andrianan’i Eurasia ਯੂਰੇਸ਼ੀਆ ਦਾ ਅਸਲੀ ਰਾਜਕੁਮਾਰ den verklige prinsen av Eurasien pravi zgodni princ Euroazije skutečný pohledný princ z Eurasie rigtig smuk prins af Eurasien il vero bel principe di Eurasian ekte kjekk prins av Eurasia echte knappe prins van Eurazië د یوریشیا اصلي شهزاده tikrasis Eurazijos princas tõeline Euraasia prints Eurasia Eurázsia igazi hercege ເຈົ້າຊາຍງາມແທ້ຂອງ Eurasia der wahre Prinz von Eurasien ၏ တကယ့်ချောမောသော မင်းသား ព្រះអង្គម្ចាស់ដ៏សង្ហារបស់អឺរ៉ាស៊ី vrai beau prince d'Eurasie adevărat prinț al Eurasiei Եվրասիայի իսկական արքայազն ევრაზიის ნამდვილი პრინცი apuesto príncipe real de eurasia verdadeiro príncipe bonito da eurásia यूरेसियाको वास्तविक सुन्दर राजकुमार یوریشیا کا حقیقی خوبصورت شہزادہ யூரேசியாவின் உண்மையான அழகான இளவரசர் הנסיך האמיתי של אירואסיה Avrasya'nın gerçek yakışıklı prensi īstais skaistais Eirāzijas princis pangeran nggantheng nyata Eurasia todellinen komea Euraasian prinssi amiirkii quruxda badnaa ee Eurasia pangeran ganteng nyata Eurasia דער עמעס שיין פּרינץ פון עוראַסיאַ прави згодни принц Евроазије вистинскиот убав принц на Евроазија сапраўдны прыгожы прынц еўразіі Avrasiyanın əsl yaraşıqlı şahzadəsi skutočný pekný princ Eurázie pravi čedni princ Evrazije il-veru prinċep gustuż tal-Ewrażja ইউরেশিয়ার আসল সুদর্শন রাজপুত্র يوريشيا جو حقيقي خوبصورت شهزادو යුරේසියාවේ සැබෑ කඩවසම් කුමාරයා regte aantreklike prins van Eurasië યુરેશિયાનો વાસ્તવિક ઉદાર રાજકુમાર hinn raunverulegi myndarlegi prins í Evrasíu Евразия дьиҥнээх кэрэ принцията princi i vërtetë i pashëm i reyèl bèl chèf nan Eurasia mîrê bedew ê rastîn ê Ewrasyayê asewraziýanyň hakyky görmegeý şazadasy inkosana yangempela enhle yase-Eurasia справжній прекрасний принц Євразії Euroazisë युरेशियाचा खरा देखणा राजकुमार le perenise aulelei moni o Eurasia de richtege schéine Prënz vun Eurasia የዩራሲያ እውነተኛ ቆንጆ ልዑል . Emperor derives from Latin imperator; “commander”, “general”, “ruler”. The word derives from the stem of the verb imperare, meaning 'to order, to command'. The name "Oakley" has an English origin, meaning "meadow of oak trees" or "oak clearing," and while not directly biblical, it evokes imagery of natural strength and endurance, qualities often associated with biblical figures and themes. Emperor Oakley is Sayyid Islammirza. The Prince of Eurasia’s mystic order is not self-appointed because Papa Islammirza is not a self-proclaimed prince but a natural-born emperor of Eurasians. The name “Islammirza Eurasia” literally means “Monotheism princely ruler or cleric of Eurasia” thus Sayyid Islammirza is the original Eurasian religious emperor. His nickname is either Prince Oak or Oakley. The mandate is intrinsically originated from divinity of God, for the sake of God more than anyone else’s sake. And in God’s sake, there are also monotheists’ sake of being devoted to God.

The ego-transcending consciousness of the mystical soul and the secrets of secret souls are the subject of transpersonal psychology. Spirit exists outside of creation. Spirit is naturally knowledgeable, including its own source, as it is intimately related to “Alam e Lahoot”, which is from “Amr Allah” (Command of God). Alam-e-Lahoot (or Lahut) in Sufistic cosmology refers to the Realm of Absolute Unity or Pure Divinity, the highest spiritual plane representing God's essence, beyond creation, time, and space, where the Divine is utterly One, often associated with the Prophet Muhammad's mystical vision. It's the ultimate state of oneness where seeker and sought merge, contrasting with the human realm (Nasut) and preceding levels like Jabarut (Power) and Malakut (Angelic). In Islam, especially within Sufi traditions, "Ghawth" (also spelled Ghauth or Ghaws) is a term that signifies "helper" or "succor" and refers to a highly revered spiritual leader, often considered the highest-ranking wali (friend of God) in a particular era. The term is most commonly associated with Abd al-Qadir al-Jilani, a prominent Sufi saint, who is frequently referred to as "Al-Ghawth al-A'zam" (the Supreme Helper). Spiritual Hierarchy: The Ghawth is considered the central figure in the spiritual hierarchy of saints (awliya) and is believed to be the "hidden center" or "pole" (Qutb) of the world. Connection to the Divine: Sufi texts describe the Ghawth as having a direct spiritual connection to the Prophet Muhammad and being able to receive divine light and support directly from God. Responsibility: The Ghawth is believed to be responsible for the spiritual well-being of all creation, carrying out a crucial role in maintaining balance and sending spiritual sustenance to the world. "Helper-hood" (Ghawthiyyah): This specific mystical rank within the spiritual hierarchy is closely linked to the concept of "ghawthiyyah," which emphasizes the role of the Ghawth as a helper and refuge for those seeking spiritual guidance and support. Unique and Reclusive: The Ghawth is typically described as a unique and solitary figure in his time, often remaining outside the public eye, though his influence is profound. Two Advisors: The Ghawth is said to have two advisors or ministers who assist him in his responsibilities: one who focuses on receiving heavenly powers and another who focuses on supporting all creation.

The Quranic verse لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (transliteration: “Lā yamassuhū illal-muṭahharūn” – “None touch it except the purified” is often cited regarding the physical handling of the Quran. Scholars offer several interpretations such as referring to the physical Quran; many scholars believe this verse refers to the requirement for humans to be in a state of ritual purity (wudu or ghus) before touching the physical Mushaf (the written Quran). The Preserved Tablet: others interpret the "protected book" mentioned in the preceding verse (56:78) as the Lauh al-Mahfuz (Preserved Tablet), which is only touched by pure angels. Scholarly Tools: While anyone can understand the general message, scholars emphasize that legal interpretation (issuing fatwas or determining law) requires rigorous training in Arabic, history, and context, not just personal "purity". Sincerity (Ikhlas): Other views suggest that "purity" refers to a heart free from arrogance and bias; only those who approach the Quran with sincere devotion can truly benefit from its guidance. Universal accessibility is another viewpoint. Contrastingly, some modern and reformist perspectives emphasize that the Quran is a "clear book" (mubeen) intended for all humanity to ponder. This includes the invitation to reflect; the Quran frequently invites all people to "reflect" (tadabbur), suggesting that its basic message is accessible to everyone regardless of their state of ritual purity. Spiritual purity and deeper interpretation by some scholars interpreted "the pure ones" (al- mutahharun) not as humans with physical washing, but as beings with spiritual purity. Some commentators argue the verse refers to the Preserved Tablet in heaven, which only the angels can touch, whereas the exegesis about purified souls in some traditions, the verse is often interpreted to mean that while anyone can read the surface text, only those whose hearts are purified by God can grasp the "inner" or "true" meanings of the Quran. The statement that "only the pure can interpret the Quran" is rooted in Surah Al-Waqi'ah (56:79), which states, "None can touch it except the purified". This verse is interpreted by scholars and schools of thought in several ways, ranging from physical requirements to deep spiritual prerequisites for understanding. Many scholars argue that "purity" in this context refers to a spiritual or intellectual state with mental purity for understanding the deeper, esoteric meanings of the Quran is granted only to those whose hearts are pure and dedicated solely to God. Interpretation/summary of perspectives; Physical: You must have Wudu to touch the paper Mushaf. Celestial: Only angels touch the original Quran in heaven. Spiritual: Only the pure in heart (Prophets/Saints) grasp deep secrets. Intellectual: Anyone can understand the basic message, but law requires expertise. Islam teaches that while the Quran contains essential, foundational knowledge, there are vast realms of knowledge (like scientific, worldly, and deeper spiritual insights) that are not explicitly detailed in the Quran but are found in the Sunnah (Prophet's teachings), scholarly interpretations, and through the command to seek knowledge itself. The Quran encourages Muslims to seek knowledge, use reason, and consult people of knowledge, indicating that knowledge is not limited to its pages, though it's the primary divine source. Seeking Knowledge is a Duty: The first revelation to the Prophet was "Iqra" (Read!), and the Quran encourages learning about creation to understand God's greatness. Wisdom (Hikmah): God grants wisdom (which includes deep understanding and discernment) to whom He pleases, beyond just revealed text. Prohibition of Speaking Without Knowledge: The Quran warns against speaking about religious matters without certain knowledge, emphasizing reliance on authentic sources (Quran and Sunnah).

The phrase "La Rahbaniyah fil Islam" لَا رَهْبَانِيَّةَ فِي الْإِسْلَامِ (Arabic: translates to " There is no monasticism in Islam"). This is a famous statement attributed to the Prophet Muhammad, emphasizing that the Islamic way of life rejects the practice of religious seclusion or extreme asceticism common in some other faith traditions. Key Meanings and Concepts; Rejection of Celibacy: Islam strictly forbids life-long celibacy and instead encourages marriage as a means of completing one's faith and contributing to society. Balance Between Worldly and Spiritual: Unlike a monk who withdraws to a mountain or cave, a Muslim is expected to be a "servant of God" while living among people, working, and raising a family. Prohibition of Extreme Self-Hardship: The Prophet discouraged his companions from making vows of extreme asceticism (such as never eating meat or never sleeping). Substitution with Jihad: In some narrations, the Prophet Muhammad explained that the "monasticism" of his community is Jihad (striving in the path of God), which requires active engagement and struggle within the world rather than fleeing from it. While the specific phrase "La Rahbaniyah fil Islam" is a Hadith, the concept is rooted in the Quran (Surah Al-Hadid 57:27). The verse mentions that the followers of Jesus (Isa) invented monasticism (Rahbaniyah) out of a desire to please God, but it was not something God prescribed for them. The Quran critiques it by noting that many of those who practiced it could not maintain its rigorous requirements. Comparison of Terms and Meaning in Islamic Stance: Rahbaniyah in term of monasticism is rejected; withdrawal from the world is seen as an unnatural innovation. Zuhd-asceticism/detachment of the heart is praised; being in the world but not letting the world "own" you. Rabbaniyah in term of devotion with state of God-consciousness is prescribed/encouraged (Sunnah); being an exceptionally pious leader in society. Put simply, in conclusion, the statement serves as a reminder that spirituality in Islam is achieved through active participation in life according to Divine guidance, rather than by escaping human responsibilities. In Arabic, the term Rahbaniyyah (رهبانية) primarily refers to monasticism, but it carries two distinct layers of meaning depending on the context of its use: Linguistic & Religious Meaning: Monasticism and Extreme Ascetism; the word is derived from rahib (monk), which comes from the root rahbah (fear), specifically the fear of God. It refers to the practice of withdrawing from the world, observing celibacy, and renouncing lawful worldly pleasures (like marriage and social engagement) to focus entirely on worship. In the Quran (Surah Al-Hadid, 57:27), it is described as a practice "invented" by followers of Jesus out of a desire to please God. The "Islamic Monasticism": Jihad and Constant Struggle; in Islamic tradition, the Prophet Muhammad famously stated, "There is no monasticism (Rahbaniyyah) in Islam". However, a second, metaphorical meaning exists through Hadith, which identifies Jihad (struggle in the way of God, for God’s sake) as the "monasticism of this Ummah". In this sense, the physical and spiritual effort of Jihad replaces the Christian concept of total worldly withdrawal with a dynamic engagement in the world for God's sake.

The specific Arabic phrase رجل دين (rajul din), which literally translates to "man of religion" or "cleric," is not mentioned in the Quran or in authentic (sahih) hadiths. While the term "cleric" is used in modern literature and discourse to refer to Islamic religious leaders, the original Islamic texts use different terms and do not establish a formal, intercessory clergy in the same way as some other religions. The Quran and Hadiths refer to religious scholars and leaders using terms that emphasize knowledge, guidance, and piety, rather than a separate class of ordained priests; Qissisin (قسيسين) and Monks: The Quran does mention Christian "priests" and "monks" (Surah 5:85) in a context of comparative praise for their humility, but these terms specifically refer to the Christian clergy, not a Muslim equivalent. The core concept in Islam is a direct relationship between the individual and God, without the need for an intermediary or a clerical class in the sacerdotal sense. The terms that exist are functional titles based on knowledge and service to the community. The Quran states that God did not command monasticism (Rahbaniyyah) but that followers of Jesus invented it to seek God's pleasure, failing to observe it properly, which led to corruption. Islam rejects the specific practice of societal withdrawal and celibacy (monasticism) but encourages asceticism (Zuhd) (detachment from worldly desires while living within the community) and balanced devotion integrated with life, with the Prophet Muhammad calling Jihad in God's way the "monasticism" of this Ummah. Key Quranic Verse; Surah Al-Hadid (57:27): "Then We sent following their footsteps Our messengers and sent Jesus, son of Mary, and gave him the Gospel; and We placed in the hearts of those who followed him compassion and mercy. But monasticism they invented; We did not ordain it for them, but [they did it] only to seek the pleasure of God. And they did not observe it with [due] observance. So We gave those who believed among them their reward, but many of them are defiantly disobedient". Islamic Perspective on Monasticism (Rahbaniyyah): Prohibited Innovation (Bid'ah): Classical Islamic scholars view monasticism as a prohibited religious innovation not prescribed by God. Human Invention: The Quran clarifies that it was a human invention by early Christians, even if well-intentioned. Failure in Observance: The verse notes they failed to observe their own invention correctly, leading to issues like celibacy, seclusion, and extreme hardships, which Islam discourages. Islam's Balanced Approach: No Monasticism in Islam: The Prophet Muhammad said, "There is no monasticism in Islam," integrating devotion with worldly life, family, and community. Encouraged Asceticism (Zuhd): Islam promotes being abstemious and not attached to worldly desires (Zuhd) while remaining engaged in society, not withdrawing from it. Jihad as Monasticism: The Prophet defined the "monasticism of this Ummah" as striving and fighting in the way of God, focusing on spiritual struggle within the world, not fleeing it. Protection for Monasteries: While forbidding the practice, the Quran (Surah 22:40) commands protection for places of worship, including monasteries, churches, and synagogues.

God can reveal knowledge of the unseen (al-Ghaib) to chosen individuals, primarily prophets and messengers, and sometimes to other righteous people, but this is a limited, granted knowledge, not independent power, and the absolute Ghaib remains exclusive to God. This knowledge is shared through divine inspiration or revelation, not something individuals can access on their own, and it's crucial to distinguish this from the absolute knowledge only God possesses. Key points; Exclusive to God: The absolute, ultimate knowledge of the unseen (like the Hour, what's in wombs) belongs solely to God. Chosen Messengers: God makes exceptions by informing His chosen messengers (prophets and angels) of certain unseen matters. Limited & Granted: The knowledge given to these individuals isn't their own; it's granted by God and is limited in scope. "Relative Unseen": Some scholars refer to knowledge granted to humans as "knowledge of the relative unseen" or "being informed of concealed matters," distinguishing it from God's absolute knowledge; Examples: Prophets received information about future events, such as the Prophet Muhammad informing others of specific battles, martyrdoms, and paradise dwellers, which was part of their divinely revealed message. Saints & Righteous People: Some Islamic traditions suggest that other righteous individuals (saints/awliya) can also receive insights into the unseen through divine inspiration (ilham) from angels or God, though not with the same authority as prophets. In essence, while only God knows the Ghaib inherently, He can choose to "open the doors" of this knowledge for specific people, making it accessible to them without contradicting the principle that He is the ultimate Knower of the Unseen.

 

Prophet as the Sufistic ideal master of Mysticism (Tasawuf); The Perfect Human (al-insan al-kāmil): Sufis view Prophet Muhammad as the ultimate spiritual being who achieved perfection and serves as the model for all seekers on the mystical path. Spiritual Guide: His compassion, mercy, and direct connection to the Divine make him the revered guide for Sufi orders seeking spiritual transformation and closeness to God. Spiritual Focus: His life demonstrated turning away from the world to connect with God, a core Sufi principle. Dhikr (Remembrance): The Prophet's constant remembrance of God (Qur'an 2:152) became central to Sufi practice, involving mental repetition for divine connection. Ihsan (Spiritual Excellence): His deep spiritual states and inner purification, described in hadith, align with the Sufi pursuit of Ihsan, aiming for direct experience of God. Night Journey (Isra & Mi'raj): This mystical ascent to the heavens is seen by Sufis as a symbolic journey of the soul towards ultimate spiritual enlightenment, making the Prophet a mystical prototype. Tawhid (Unity of God): The Prophet's profound realization of God's Oneness (Tawhid) is the ultimate goal of Sufi paths (Tariqa), leading to feeling the grace of God everywhere. In truth, Prophet Muhammad embodies core Sufi traits like deep asceticism (renouncing worldly life for God), intense mysticism (direct divine experience via dhikr and contemplation), and a focus on Ihsan (spiritual excellence/perfection), acting as the ultimate model for Sufis who see him as the "Perfect Human" (al-insan al-kāmil) who achieved closeness to God through spiritual journeying and profound inner states, exemplified by his Night Journey (Isra & Mi'raj). In addition, the Prophet is well-noted for his skills and abilities in asceticism (Zuhd); Renunciation: The Prophet's simple life, lack of materialism, and turning away from worldly temptations are foundational to Sufi zuhd (asceticism). Poverty & Moderate Mortification: He embraced poverty and hardship, ideals later adopted by Sufis, who practice a moderate form of mortification of the flesh (unlike monasticism which is extreme mortification) to focus on the divine. Spiritual Focus: His life demonstrated turning away from the world to connect with God, a core Sufi principle.

In Islamic jurisprudence, bid'ah refers to any religious innovation that has no root in the traditional practice (Sunnah) of the Prophet Muhammad and the early Muslim community. While the term "cleric" itself is a linguistic label rather than a ritual act, its application to Islam is a subject of debate due to fundamental theological differences in leadership structures. To determine if something is bid'ah, it is often categorized as follows: Bid'ah in Worship; introducing new rituals or denying scholarly consensus on widely known religious matters. General Innovation; ruling on dividing innovations into five categories ranging from obligatory to forbidden, acknowledging that not all "new" things are religiously prohibited. Innovation in Practice: While using the word itself may not be bid'ah in a strictly ritual sense, certain groups (such as Salafis or Wahhabists) may view specific modern roles or titles associated with "clerics" as departures from the purist practices of the early Islamic community. Scholarly Titles vs. Clerical Ranks: Traditional Islamic terms for leadership include Imam, Sheikh, Ulama (scholars), or Mullah. The term "cleric" is a Western linguistic loanword used to describe these officials but does not originate from Islamic scripture or early practice. Modern Usage and Context: Despite the theological distinction, "Islamic cleric" is widely used today by both Western media and within Muslim-majority societies to identify religious figures. Linguistic Label: In many contexts, it is used as a neutral synonym for a religious official, such as an imam or a person with higher education in Islamic theology and Sharia law. Internal Usage: Modern Islamic movements and organizations sometimes use the term in institutional contexts. The Theological Argument Against "Clerics": A primary reason some might consider the concept related to bid'ah-or at least non- Islamic-is that Islam technically has no clergy or formal priesthood. No Formal Intermediation: Unlike some Christian denominations where clerics act as necessary intermediaries between God and the people. Core Islamic Teaching: Islam advocates for a middle path, balancing spiritual devotion with worldly responsibilities and family life, rather than total renunciation. It forbids innovations (bid'ah) in religion, including practices not ordained by God, like the extreme forms of monasticism seen elsewhere. Indeed, there is no monasticism in Islam " لا رهبانية في الإسلام " the Arabic phrase La rahbāniyyah fi al-Islām, meaning "There is no monasticism in Islam," is a well-known concept found in Islamic teachings, strongly rejecting the extreme renunciation and celibacy seen in some other faiths, instead promoting a balanced life of worship, worldly engagement, and community, with Jihad (struggle in God's path) sometimes called the ummah's (Muslim community's) form of monasticism. This is reinforced by the Quran (Surah Al-Hadid 57:27) which states that monasticism was an innovation not prescribed by God, though some followed it seeking His pleasure. Key Quranic & Hadith References: There is no monasticism in Islam; "La rahbāniyyah fi al-Islām": The Prophet Muhammad explicitly rejected extreme asceticism, forbidding vows of celibacy and complete withdrawal from life, emphasizing a balanced approach. Jihad as Monasticism: The Prophet identified Jihad (struggle for God) as the spiritual equivalent or "monasticism" for Muslims, channeling devotion into righteous action. Quran (57:27): "And (as for) monasticism, they innovated it-We did not prescribe it to them-only to seek God's pleasure. Yet they did not observe it with due observance.". Rejection of Extremes: The Prophet disapproved of companions who denied themselves meat, good scents, or marital relations, stating, "Whoever turns away from them is not from me".

Sufism has profoundly influenced the culture, art, and social structure of many Muslim societies for over 12 centuries. It has shaped Islamic literature (such as the poetry of Rumi), music (Qawwali), and architecture. In many regions, the religious culture of Muslim communities has been fundamentally defined by Sufi legacies. With ubiquitous localities’ adaptation as Sufism spread, it often adapted elements of localized customs and cultures. For example, in Kashmir, "Kashmiriyat" is a unique syncretic culture influenced by Sufism that promotes communal harmony between Muslims and Hindus. Meanwhile, in Southeast Asia, “Oakleyski” or “Prince of Eurasia” is the Eurasian mystical order established to propagate the saintly miracles of Islam and to proselyte people (particularly Buddhists) for the sake of God more than individuals’ sakes. The prince was also predestined by God to expel witch-doctors/fortune-tellers (soothsayers) in South-East Asia. Eurasia Islamic mystic/cleric Papa Islammirza is renowned for the fact that he uses his factual documentaries to preach and invite (dawah) people to Islam so that they can understand how beautifully miraculous the religion is and then finally embrace or convert to Islam. Sufi orders are thoroughly integrated into the social fabric of many societies in Africa, Asia, and Europe, often serving as community centers through their hospices (khanqahs/tekkes). Sufis are often organized into orders (tariqa) led by a spiritual guide (murshid/pir) who traces their teaching through a continuous chain (silsilah) back to the Prophet Muhammad. Central activities of Sufi’s mysticism include dhikr (meditative remembrance of God), chanting, and sometimes singing or listening to Islamic devotional songs. Modern Sufism often emphasizes tolerance, pluralism, and universal love, which has led to its popularity even among non-Muslims in Western contexts. Sufism is primarily defined as the mystical dimension of Islam rather than a separate sect or culture. It is a method of approaching or understanding the religion that emphasizes an inward search for God, spiritual purification (tazkiya), and personal emotional religious experiences. While sometimes erroneously referred to as a sect, scholarly and religious consensus generally holds that Sufism is not a distinct sect of Islam. Sufism transcends sectarian divides because Sufi practices and orders (tariqas) exist within both Sunni and Shia Islam. The vast majority of Sufis are Sunnis and belong to one of the four orthodox Sunni legal schools (Hanafi, Maliki, Shafi'i, or Hanbali). About the true identity of Sufistic practitioners; Sufis typically do not consider themselves as anything other than orthodox Muslims. They view Sufism as a way to fulfill the Islamic principle of ihsan (perfection of worshipping God).

 

Basically, Islam denies the existence of an earthly hierarchy among believers, but Sufi guides are regarded primarily as specialized teachers or masters and exemplars rather than intermediaries with sacramental functions. The fundamental of authorization is knowledge-based. Authority in Sufism is traditionally attained through years of scholarly study, inner purification, and moral character, rather than a ritualistic ceremony that confers special religious powers. In the matter about “divine selection” is complex; some Sufi traditions claim their original masters were "ordained" by Prophet Muhammad spiritually, establishing the foundation of their specific orders (tariqas). And there is the sacred mantle (Khirqa); spiritual authority is often transmitted through the passing of a sacred mantle, symbolizing the transfer of blessings and the disciple's commitment to the master's path. While Sufism lacks a formal ordination ceremony to create "priests," it has a rigorous system of spiritual succession that bears superficial similarities to apostolic succession. Plus, there is the pledge (Bay'ah); instead of being ordained, a seeker (murid) enters a Sufi order by pledging allegiance to a master (shaykh or pir). This initiation establishes a spiritual connection to Prophet Muhammad through an unbroken chain of teachers. Then there is the transmission of spiritual authority; a Sufi master may be appointed by a predecessor. In some regions, this is symbolized by binding a turban on the disciple's head, certifying their learning and authorizing them to teach. Divine mandate and decrees are also a complicated topic to clarify. When the word equivalent to "ordained" appears in Islamic texts or Sufi teachings, it refers to divine commands or universal laws established by God. This includes: Irrevocable Orders; in the Qur'an, "ordained" (fard or kataba) signifies a specific order from God that must be carried out without alternative options, such as inheritance shares or specific religious duties. Spiritual Path: Sufis follow rituals and prayers as "ordained" in Islamic teachings, such as daily prayers and fasting during Ramadan. Moral Prohibitions: Sufis do not deem lawful that which God has "ordained" as unlawful, strictly adhering to the scale of the religion. Although the Eurasian Islamic cleric Papa Oak has ‘unerasable ink’, his extensive tattoos are from his ‘previous life’ before converting to Islam. As Prince Oak was neither ‘born Muslim’ nor raised in a Muslim family, God may have forgiven his past sins upon his ‘reversion to Islam’.

 

Fasting outside of Ramadan is very beneficial for Muslim clerics. While the mandatory fast occurs during the month of Ramadan, various other types of fasts exist. Recommended (Mustahab): Fasts such as those on Mondays and Thursdays, the months of Rajab and Sha'ban, and the Day of Arafat. Compulsory (Wajib) for Penalties: Fasts performed as Kaffarah (penalty for certain sins) or to fulfill an oath or vow (Nadr). Forbidden (Haram): It is prohibited to fast on the two Eid days (Eid al-Fitr and Eid al- Adha). Fasting perpetually every single day of the year is also discouraged as non-rewarding. Essential fasting is also beyond food and drink. Fasting is described as a "shield" that requires a person to abstain from both physical needs and negative behaviors. Abstaining from Vices: True fasting involves refraining from lying, gossiping, backbiting, arguing, and using false speech. The Prophet Muhammad said that if a person does not give up forged speech and evil actions. Sensory Fasting: Some theologians, like al-Ghazali, describe fasting with the whole body: the tongue from evil speech, the ears from listening to gossip, the legs from going to forbidden places, and the heart from lustful or impure thoughts. Spiritual Discipline: The primary goal is to achieve taqwa (God-consciousness), allowing the believer to break bad habits, soften their heart, and focus on internal change. Intention (Niyyah): A valid fast requires the conscious intention to worship God; without this intention, staying hungry is merely an act of starvation rather than an Islamic fast. In Islamic terminology, Sawm and Siyam are generally used synonymously to mean fasting. While they share the same linguistic root meaning "to abstain" or "to refrain," some scholars distinguish them by their technical and linguistic applications. Fasting in Islam is significantly more than just not eating; it is a holistic spiritual discipline intended to cultivate God-consciousness (taqwa), self-control, and empathy. Linguistic Roots of Sawm and Siyam: Both words originate from the Arabic root S-W-M, meaning to abstain. Scholarly Distinctions: Some scholars define Siyam as the technical Islamic act of abstaining from food, drink, and physical desires, while Sawm is seen as a broader linguistic term for any refraining. For example, in the Quran, the word Sawm is used to describe Maryam's (Mary) vow of silence. Grammatical View: Another perspective is that Sawm is the singular form of the act, while Siyam is the plural form.

 

 لاَ رَهْبَانِيَّةَ فِي الإِسْلاَمِ (Lā rahbāniyyata fī al-Islām). This translates to: "There is no monasticism (or room for monasticism) in Islam." Another related hadith, which provides the Islamic alternative to the seclusion of monasticism, is: إِنَّمَا رَهْبَانِيَّةُ أُمَّتِي الْجِهَادُ فِي سَبِيلِ اللَّهِ (Innamā rahbāniyyatu ummatī al-jihādu fī sabīl Allāh). This translates to: "The monasticism of my ummah (community) is only jihad in the way of God." Jihad can be done spiritually; this internal struggle is often referred to as the "greater jihad" (al-jihad al-akbar) and is considered by many Muslims, particularly within the Sufi tradition, to be more important than external forms of jihad. The Arabic word jihad literally translates to "struggle" or "exerting effort toward a praiseworthy aim" and encompasses a variety of efforts to live a life in conformity with God's guidance. The Greater Spiritual Jihad; the spiritual jihad is a constant and conscious struggle against one's own lower self (nafs), which is considered the source of undesirable impulses, temptations, and sins such as arrogance, greed, envy, and anger. The goal is to purify the soul, develop a closer relationship with God, and become a more devout believer. This inner struggle involves actively striving for virtuous behaviors. Patience (sabr): Actively restraining oneself from wrongdoing and complaints in the face of calamities and putting trust in God. Gratitude (shukr): Acknowledging and appreciating God's blessings. Forgiveness: Pardoning others and seeking self-forgiveness and God's forgiveness. Self-control: Battling internal desires and temptations. Positive action: Engaging in acts of benevolence and serving others. This spiritual struggle is an ongoing, lifelong journey, which the Prophet Muhammad is famously quoted as describing upon returning from battle: "We have returned from the lesser jihad to the greater jihad." Context in Islamic Thought: While jihad is often associated with physical conflict in modern popular discourse, a significant body of Islamic theology and spirituality emphasizes the internal, peaceful struggle as fundamental. Classical Islamic scholars, such as Ibn Qayyim al-Jawziyya, have emphasized that the jihad against the lower self precedes any jihad against external enemies. The spiritual dimension of jihad is the foundation for establishing justice, harmony, and humanness in the world.

It is widely held by scholars and historical sources that Persia (Iran) was the primary "cradle" of early traditional Sufism. While Sufism as Islamic mysticism originated in the early Islamic period, partly as an ascetic reaction to the worldly lives of the Umayyad caliphs, its organizational form, literature, and intellectual tradition flourished most significantly in the Persianate world. Key factors and influences include Khorasan Region; the historical region, encompassing parts of modern-day Iran and Central Asia, was a vital center for the development and spread of Sufism, producing many influential mystics and schools of thought. Persian Mysticism and Literature: Iranian culture is deeply intertwined with Sufism; Historical figures like Rumi, Attar of Nishapur, and Hafez of Shiraz used Persian poetry as a powerful vehicle for expressing and disseminating Sufi ideas and love mysticism; Cultural and Religious Synthesis: Pre-existing ethical concepts from Zoroastrianism and interactions with other mystical traditions, such as Christian monasticism and Hindu practices, may have contributed to a receptive cultural environment in Persia for the flourishing of Sufi philosophy; Early Mystics: Early figures like Salman Farsi, a companion of the Prophet Muhammad with a Persian background, are cited as examples of early mystics whose quest for faith influenced the development of Sufi thought.

 

Many people falsely criticize Sufis, stereotypically, like there are arguments for them involving the acts of Shirk. However, true Sufis don’t commit Shirk at all. But there are plenty of deviant practitioners who participate in calling on the dead; asking deceased saints to intercede or help is calling on beings other than God, which is a form of shirk, of course. Another point is the excessive obedience; extreme submission to a Shaykh, even for forbidden acts, is seen as associating partners with God, as only God deserves such absolute obedience. Then again there is an issue related to innovation (Bid'ah); some consider Sufi practices like elaborate shrine visits (dargahs), rituals, or specific orders (tariqas) to be innovations not found in early Islam, possibly leading towards shirk. A crucially controversial standpoint is that some Sufis have pantheistic ideas; some interpretations (like wahdat al-wujud) claiming the essence of God is in everything can be seen as ascribing divinity to creation (shirk). In truth, the correct Aqidah is “God is living beyond and above the sky and universe; God is not in everything.” Anyway, there is spiritual matter that can’t be perceived via human’s bare eye, and all spiritual things come from God. Here are arguments for Sufism as not shirk: Sufis see saints (Pirs/Shaykhs) as spiritual guides (awliya) to help one connect with God, similar to how companions guided followers of the Prophet Muhammad; Tawassul (Intercession): Many argue seeking a saint's wasila (means/intercession) to God is permissible, citing early Islamic scholars, not worshipping the saint; Orthodox Practices: Core Sufi practices like meditation, remembrance (dhikr), and

purifying the self (nafs) are seen as ways to achieve spiritual closeness to God through halal (permissible) means; Love & Devotion: Sufism emphasizes love for God and His Prophet, which is a core Islamic value, through pure devotion. In summary, the debate is complex, with sincerity and intent being key. Mainstream Sufis affirm their commitment to Islamic monotheism (Tawhid) but differ on how to best reach God, while critics believe certain Sufi practices cross the line from veneration to shirk. Anyhow, true Sufism is neither shirk nor bid’ah in international norms.

Many historical and contemporary scholars differentiate between acceptable spiritual practices and those that deviate from the law. The Four Great Imams: Early authorities like Imam Abu Hanifa, Imam Malik, Imam Shafi'i, and Imam Ahmad bin Hanbal are cited as having supported the spiritual purification goals of Sufism, provided they are paired with jurisprudence (Fiqh). The Goal of Ihsan: Many scholars define Tasawwuf as the attainment of ihsan (spiritual excellence)-worshipping God as if you see Him. If a Sufi order's methods agree with religious law, it is considered valid; if it does not, it is viewed as illegal and must be corrected. Acceptance and Rejection: Some scholars suggest that Sufism is too broad for a single ruling; aspects based on the Quran and Sunnah are acceptable, while those involving grave-worship or abrogating Sharia (Islamic law) are haram. In pragmatic Sufism, the shaykh or murshid (master) often yields unrivaled spiritual authority over the murid (disciple). This hierarchy is intended for the purification of the self (tazkiah), where a master provides intercession and guidance. Opposition to Hierarchy: Some critics argue that these structures create power dynamics that can lead to spiritual abuse. Mainstream Islamic teachings generally emphasize that there is no formal religious hierarchy in Islam; recognition is gained through service and knowledge, but all believers are spiritually equal before God. The controversy regarding rank and hierarchy in Sufism stems from two primary areas: the spiritual hierarchy of saints and the master-disciple relationship. Perspectives on Sufi ranks and hierarchy were famously discussed globally. Spiritual Hierarchy: Sufi thought often includes a concept of an "invisible hierarchy of saints." This structure includes ranks such as the qutb (axis or pole), abdal (substitutes), awtād (props of faith), and nuqabā (leaders). Critics, particularly Wahhabis, are against that these hierarchies. Some are also against the belief that saints have control over miracles (karamat), while in reality God is the one who gives miracles that saints ask for. In fact, true Sufi saints don’t have control over Karamat but still can ask God to give them the Karamat to show miraculous manifestation. In closing, whether Sufism (Tasawwuf) is considered "haram" (forbidden) is a subject of significant debate within the Islamic world, often depending on how it is practiced and defined. While there are many people who criticize specific Sufi rituals and hierarchies as innovations (bid'ah) that contradict Prophetic guidance, there are also many people who are mainstream and historical scholars view true Sufism as the internal, spiritual dimension of Islam that aligns with the Quran and Sunnah, once and for all.

Mr. [Sayyid] Islammirza Eurasia and his team have authored books and texts to disseminate the truth, leading to the spread of religion and various truths to people around the world so that they can know and understand more. The most important objective is to provide readers with the truth as ordained by God, to remind everyone of Him, and ultimately to lead people to Islam. Islam is the most scientific and complete religion; no other religion is as comprehensive. Every religious matter was divinely preordained by God.

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