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 First and foremost, Islamic law as given in the Qur’an and Sunnah is known as Shari'a. Adhering to the law in its entirety is the first step in Sufism. By exercising strict self-control and paying close attention to habitual behavior, we aim to demonstrate our love for God. Our Sufism is prepared to move on to the second stage once we have lived our life in accordance with Shari’a. This adherence to earthly norms is significant because it acknowledges that a person's spirit is impacted by physical characteristics. In this sense, submitting the body to God's will also purifies the spirit, and the second step requires a pure spirit.
 Haqiqa (Arabic: حقيقة ḥaqīqa “truth”) is one of “the four stages” of Sufism, along with Ma’rifa (ultimate mystical knowledge, unio mystica), Tariqa (esoteric pathway), Shari’a (exoteric order). Haqiqa is factually a mystical truth.
 Tariqa, which meaning “pathway” in Arabic, refers to a Sufi order or chain. Mystic shaykhs or spiritual masters who instruct Sufism, are in charge of the orders. Saintly masters are distinguished by the obvious manifestations of God's mercy, such the capacity for miracles. We take on individuals who are dedicated to our Sufi lifestyle and wish to advance in a spiritual study. A new pupil is frequently put to the test by the shaykh by being impolite, neglecting them, or giving them degrading assignments. The disciple is introduced to the Awrad, a set of prayers exclusive to that order, after passing these exams. Since errors in these prayers are sins, everybody must be learned before being performed. When the disciples have studied and reiterate the Wird or Awrad for an indeterminate amount of time, they are expected to experience visions and revelation from God. Our Sufi mystics can reassure that at some point the disciples are able to perceive spiritual things that are veiled from most people. The disciples are supposed to see visions and receive revelation from God after studying and chanting the Awrad for an unspecified period of time. According to Sufism, our blessed brothers can see spiritual things that are hidden from the majority of humans.
 Haqiqa is not understandable to commoners. It is challenging to translate the concept of Haqiqa. Although this description is acceptable, it does not explain the role of Haqiqa in Sufism. Islamic philosophical theology describes it as what is real, genuine, authentic, and true in and of itself by dint of metaphysical facts from God. The knowledge that results from indirect communication with God, or knowledge that is acquired only after the Tariqa [or pathway] is completed—may be the best way to characterize Haqiqa. For example, a shaykh who has progressed through Tariqa possesses Haqiqa and spiritual insight into his disciples' life. He is aware of illnesses and pregnancy before his pupils do. His closeness to God and possession of Haqiqa allow him to see beyond the material world. The next and last stage is Ma’rifa, comes after Haqiqa, which is more of a sign of a higher state of awareness than a stage in and of itself.
 Ma’rifat (Arabic: المعرفة), is knowledge acquired through experience. It is a term used by Sufi Muslims to ultimately elaborate knowledge of spiritual truth having lived through experiences. Ma’rifat is the ultimate knowledge gained via experience. We use it to refer to the apprehension of esoteric truths (Haqiqa) that comes from having experienced life.
 The mystical comprehension of God or Divine Reality is known as Maʿrifa (“experiential knowledge” or “gnosis”) in Sufism. It has been defined as an instantaneous awareness and comprehension of the actual nature of things. Ma'rifa includes a profound awareness of the ultimate Truth, which is fundamentally God, as well as an understanding of everything in relation to God. To achieve Maʿrifa, Sufi mystics must set out on a spiritual path that usually consists of several phases known as “stations” and “states.” In the condition of Ma'rifa, the mystic feels detached from oneself as one transcends one’s own temptations and become engrossed in God.
 A fundamental principle of Sufism, Ma'rifa represents the concepts of “gnosis” or “experiential knowledge.” It is regarded as the spiritual path's highest point. According to Sufism, the ultimate goal of human life is to realize Truth, which is the source of all existence and is interchangeable with Reality. People are released from the bonds of ignorance when they achieve this Truth. Ma’rifa is defined as “a cabbalistic realization and grasp not of something new or strange but rather of the ultimate state and status of things as they really are, have always been, and eternally will be.”
 Understanding that one's identity is inextricably linked to and a fundamental component of the divine Reality is known as Ma‘rifa. Sufism is, at its core, a path of knowledge that is illuminating and unitive, a path whose highest object is the Truth as such, that is, God, and then the knowledge of things in relation to God. This is true even though Sufism is deeply involved with love and, to a certain extent, with action. The truth is a real thing that may be discovered. Every other certitude flows from the first of all certitudes. Understanding the truth is like the sun's light, and love is like the heat that constantly comes with it.
 When a mystic's inner temptations go away and his heart is no longer pulled toward ideas that are contrary to God, he achieves the state of Ma'rifa. In this state, the mystic is gifted with revelations from God Himself regarding the hidden facets of his own destiny, and he is confident that every look at Him will bring him back to Him. When the Sufi is in this state, he feels totally engrossed in God and detached from himself.
 According to our Sufi construction, Ma‘rifa is more than “ordinary knowledge” ('ilm) because it includes a rigorous understanding of reality. Ma‘rifa is similar to a mirror that the gnostic uses to view the divine truth.
 Ma’rifa stands for the greatest degree of knowledge that a person can acquire. But its fundamental nature is beyond the realm of personal understanding, and it is thus called “ignorance.” On the one hand, Ma'rifa is regarded as a source of clarity and insight that illuminates deep truths. Nevertheless, to the “knower” or “al-a¯rif” who professes to have this knowledge, its radiance might be excessive, blinding, and finally extinguishing. A state of “unknowing” is necessary for this understanding, but so is the total destruction of the person's identity. The inseparable union of complete knowledge and pure being defines the highest degree of Ma'rifa.
 Ma’rifa, also known as Islamic gnosis, is the state in which the heart vacillates between believing that God’s Essence is too immense to be understood and believing that He is too powerful to be seen. It entails understanding that whatever one may picture in one's heart, God is the complete opposite of that.
 Ma'rifa is a deep experiential knowledge of the Divine that is imparted by God and imprinted on the seeker's heart rather than something that can be attained alone by human effort. Ma'rifa represents a profound and personal knowledge of the Divine reality that goes beyond just intellectual understanding.

 Some mystics, however, disagree with the widely accepted differentiation between Ma'rifa and 'ilm as it is presented in Sufi texts. He contends that, without making explicit reference to God's knowledge in the Qur'an, Ma'rifa was initially equivalent with 'ilm, signifying the process of gaining knowledge. The divide between Ma'rifa as esoteric knowledge or gnosis and 'ilm as exoteric knowledge. It lacks a strong etymological foundation in previous usage. We should make it clear that Ma’rifa and ‘ilm are very similar to each other as the Qur'an opposes some distinction because it views the deep understanding of God that arouses awe as belonging only to 'ilm. The passage “Truly, only the possessors of 'ilm fear God” (Quran 35:28) is one example. However, Ma’rifa is a more cabbalistic term to describe God’s mystical knowledge.
 Love (Mahabba) and gnosis (Maʿrifa) are symbols for the last phases of the mystical path. Various viewpoints have been expressed regarding the connection between these two ideas. There were periods when viewing as mutually reinforcing, other times when love was viewed as superior, and still other times when gnosis was viewed as superior.
 Some mystics lodged that the twenty-fifth station is gnosis (Ma'rifat) in one of the first descriptions of the Maqāmāt al-Arba'īn (“forty stations”) in Sufism. One cannot accuse them of perceiving Allah through any of the creatures of the two realms or through any individual.
 Ma’rifa is supremely regarded as one of the Sufi “Four Doors”:
• Shari’a: the lawful way (شريعة).
• Tariqa: a methodical esoteric path (طريقة).
• Haqiqa: mystical truth or verity (حقيقة).
• Ma'rifa (معرفة): mysticism, mystical awareness, and knowledge.
 Gemstone mine-digging is can be a metaphor to describe what Ma'rifa means. Haqiqa is the gemstone; Ma'rifa is the gift of seeing the real gemstone, perpetually; Tariqa is the operation of excavation enacted by the digger; and Shari'a is the excavator. (Shari’a is the most importantly prime path above all sub-paths)
 Not all genera of music are Haram. Per contra, Papa Eurasia has ordered himself to quit engaging in all genres of music.
 For example, vocal Nasheed is permissibly played without conventional musical instruments in its composition. However, Islam forbids innovative dances that some inventors added into parts of religion. Dancing, in general, is not sinful if it doesn’t provoke Fitnah between opposite gender. Even men and women who are counted as Mahram altogether can be prohibited to dance in front of each other unless they’re a marriage couple dancing privately. It also depends on what kind of dance and circumstance (e.g., a woman must not dance in public situation where there are non-Mahram men, regardless of all dance styles). Vitally, a dance shouldn’t be related to any part of religion.

 Most Salafi savants agree that an un-Islamic whirling dance along with “Haḍra” being appended as a religious order by some deviant sects is Bid’ah thus impermissible. Some branches of Sufism are not duly guided, resulting in deviation.
 Theologically, a ‘mystic order’ shouldn’t be confused with a ‘religious order’. All religious orders were completely commanded by God via the Quran and Prophet Muhammad. So, mystic orders must not alter the religion. In case any verifiably credible Sufi wants to divulge any Haqiqa by route of experienced contemplation or metamorphosis, bringing it out to a worldly matter without any referential basis from Quran and Prophetic Sunnah, a mystic must not falsely claim it as a religious order. If truth be told, a mystic should be aware of self-delusion.
 Papa Eurasia has issued a Fatwa that men are generally allowed to dance as long as it’s a spiritual dance in order to seek closeness to God’s truths but it must not be classed as a religious practice. Strongly supportive opinions from certain viewpoints of many righteous mystics are also conform with Papa Eurasia’s ruling.
 True Islam religion should have no separated or disputed creeds. We must stop conducting sectarian parleys quarrelling with our own brothers. There is only one version of Islam, i.e. act in accordance with Quran and Hadith. The religion is the truthful way of life. Mysticism can be utilized as a hobby or interest, but shouldn’t be straightly drawn connection from it to the religion.
 Islamic mysticism’s ideology is a relatively vague systematic concept in which its theories are variable. It’s a peripheral way and not about mandatory deeds in religion. If it’s useful and complies with the Shariah and Fiqh (religious law and jurisprudence), then it’s permissible. For instance, if a person obtains proven health benefits from a worldly affair by using mysticism, impacting positively on body and mind as a mystic healthy lifestyle helps encouraging to pray more than usual and not deviant, then it’s considerably Halal. Earnestly, in the most truthful and perfect religion, we have five legal classifications of acts on the topic of permissibility; including Wajib(mandatory/obligatory), Mustahabb(recommended/Sunnah), Mubah(neutral/acceptable), Makruh(detestable/abominable), Haram(impermissible/forbidden).
 A freshly converted Islamic disciples might be curious which level of these five can be accumulated as merits and sins. The answer is simple. Wajib and Mustahabb acts are loved by God. Au fond, Halal (meaning permissible) can be put as a subset of Wajib, Mustahabb, and Mubah. Acts that are neither sinful nor meritorious are Mubah, just like most of Islamic mysticism which are not Sunnah but still Halal if a mystic procedure and intention is for God’s sake and a correct methodology is carried out albeit it’s not a Prophetic Sunnah. Anyways, every Muslim task must be exercised righteously so it will not fall into Makruh and Haram brackets. While Haram acts are the sins, we should deliberately eschew Makruh which might be aggregated to sinful acts withal.
 When Papa Eurasia was younger, his denomination is Handsome Prince Oak. He occasionally got lost in the illusional world of materialism. But when he had attained a plethora of mystical truths, he has been becoming more knowledgeable and purified. He recalled iffy phases that anybody can make a mistake in the past. He too had overcome a number of misbeliefs of yesteryear. He got obsessed with his own physical beauty and aesthetics. He didn’t recognize that narcissism is a sin. Until now, his ego has changed a lot. He is humble and caring for humanity for God’s sake. His self-actualization and God-given knowledge are fully comprehended.
 The Prince of Eurasia mystic order is a gift from God, given to Prince Oak/Papa Eurasia Maister Saint Islammirza to rule against disbelievers. However, overlooked sins such as listening to ‘good’ music could be very difficult to abstain from. To totally refrain from it, he’s keen to make it easy by using his mystical order to cope with the temptation of his evil Qareen and Shaytan. He ordered his Mumin Qareen to warn himself every time he hears bad rhymes of absurdity and sensational rhythmic melody. He contemplated that while most mainstream songs are Haram, a few of them are Halal and even encouraged to listen to [truly devout Nasheed]. Explicitly, a tune must be seriously devoid of Haram lyrics. Assuredly, Mufti Qadi Kandanai Papa Islammirza reluctantly acquiesced in adjudication about ‘music’. In conclusion, Halal songs (Nasheed) must be made up with goodly vocal cords of vocalists that are without profane module and have no indication of any seductive integrant. Conversely, melodic sounds of musical instruments are primarily Haram. Some daffs are Halal but tambourine chords are usually classed as Haram by most Wahhabis, consent to main consensus.
 An understanding rooted in an Islamic worldview validated by a destined sagacity of scientific knowledge, as the astounding implications of quantum physics gradually steep into global consciousness.
 A few facts regarding dark energy are known to exist; we know that galaxies are pushed apart by the repulsive gravity of dark energy; Since it doesn't emit or interact with light, we are aware that we cannot straightly observe it using telescopes or any other tools that have been developed to yet; The amount of dark energy that now makes up around 70% of the universe is known to us; Dark energy is rather smooth and it seems to be evenly spread throughout the universe, in contrast to dark matter, which gathers around galaxies.
 Although the most prevalently accepted hypothesis of dark energy is likely the cosmological constant theory, nobody is quite certain of the characteristics or behavior of this energy. It might emerge from the nearly instantaneous appearance and disappearance of pairs of quantum particles, but when scientists perform the calculations using the current understanding of quantum theory, the results differ (by more than 100 orders of magnitude) from what we observe in the universe. Metaphysics and ontology are also preeminent for defining realities, as we’re all living in a ratified ontological universe. A central part of metaphysics is ontology. An ontological postulate cannot subsist without solid metaphysical facts.
 The area of philosophy known as metaphysics studies the fundamental structure of reality. Some theorists consider it as an investigation into the basic categories of human knowledge, however it is typically understood as the study of mind-independent aspects of the world. To imply that metaphysics is more fundamental than other branches of philosophy, some philosophers, such as Aristotle, refer to it as the first philosophy.
 Vast arrays of general and abstract subjects are immersed by metaphysics. It explores the essence of life, the characteristics that all things share, and how they are categorized into different types of being. The distinction between particulars and universals is a significant one. Particulars are distinct, separate things, such as a particular apple. Universals are universal characteristics, such as the color red, that are shared by various particulars. The study of modal metaphysics looks at what it means for something to be required or feasible. The ideas of space, time, and change are also examined by metaphysicians, along with how they relate to causation and natural laws.

 Other subjects include the relationship between mind and matter, the existence of free choice, and if everything in the world is predestined.
 The most general aspects of reality, such as existence, things and their characteristics, necessity and possibility, space and time, change, causation, and the relationship between matter and mind, are all studied in metaphysics. It is among the most ancient areas of philosophy.
 There is disagreement over the exact nature of metaphysics, and its definition has evolved over time. According to some perspectives, metaphysics is a single discipline that can be broadly defined as the study of “fundamental questions about the nature of reality” or as an investigation into the essences of things. Another method questions whether the many branches of metaphysics have a regularity set of fundamental characteristics and instead offers a detailed description by enumerating all the primary subjects that metaphysicians have studied.
 According to our Islamic belief, Sijjin (Arabic: سِجِّين lit. Netherworld, Underworld, Chthonian World) is either a prison, a place of intense torment or destitution at the bottom of Jahannam or hell, below the earth, or, in a different interpretation, a register for the damned or record of the wicked, as mentioned in Quran 83:7. Sijjin is also thought to be a location where unbelievers' souls rest until they are raised from the dead.
 The Quran, which refers to “seven earths” (65:12) and describes hell as a subterranean pit with seven sections, is the source of the belief that there is a hell underneath the surface of the Earth. As a result, many Muslim writers associated hell with the Earth's strata, with sijjin at the bottom. The term al-asfal is sometimes used to refer to the lowest layer of hell. Illiyin is the antithesis of Sijjin. Each of the seven gates of hell was made for a certain sin.
 The Alchemy of Happiness states that sijjin will be a representation of the material world, offered to people who chose to pursue secular infatuation above religious ecstasy. The earthly world is revealed to be a prison, and their physical cravings appear as shackles that bind them to the prison (sijjin), where they are surrounded by temptations that they succumbed to, represented by devils (shayāṭīn).
 Qareen and Shaytan are not exactly the same. In a correct point of view, Shaytan can be fathomed as a demonic Jinn or evil spirit. Contrarily, Qareen is the name categorically ascribed to spiritual doppelgangers (self-replicable Jinn). Qareen is more arcanely multiplex.
• Qareen, which means “constant companion” in Arabic (قرين qarīn), is a spiritual duplication of human beings that can be either a complementing creature in a parallel realm or a part of the human.
• Although Qareen is apparently distinct from the genus of jinn, the Qareen is forsooth a member of the jinn due to its spectral nature. The Qareen can be frequently connected to evil spirits that lure people to sin, even though they might be either an angel or a devil.
• It's possible that the notion of a spiritual double accompanying people is a holdover from earlier Semitic beliefs which is similar to the Babylonian concept of an ill-defined personal deity going with a person.
• The conceptualization of a Qareen is not included in the Quran. A few occasions, the word “companion” is used, but it has no connections with demonic beings. The Quran's mention of a Qareen alludes to a buddy or other worldly associate who persuades a Muslim to secede from Islam. Even the “satan” that is referenced in 43:36 is not a spiritual being; rather, it is a human tempter (shaytan al ins).
• The term Qareen is only explicitly linked to spiritual fellowship in hadith. It alludes to an angel or a devil in this context. A Qareen is only regarded as a spiritual twin of a certain human being in later legend.
A chain of narration that ended with 'Abd Allah ibn Mas'ud, who reported that Prophet Muhammad had stated that “Indeed, a Shaitan whispers to humans, angels also whisper…” was conveyed by a hadith from Al-Tirmidhi that al-Albani believed to be authentic.
Evil and denial of the truth were promised by Shaitan whispers.
• In the meantime, truth and goodness are promised by the angel's whisper. Once the recipient is aware that it comes from Allah, he should give thanks to Allah. And whoever receives anything else ought to run to Allah to escape the damned demon.
• According to Abd Allah ibn Mas'ud's narrative, Prophet Muhammad then went on to read verse 268 of the Quran's chapter Al-Baqara. Muhammad remarked, “Each of you has been sent for him a qarin (companion) from the jinn kind,” according to a chain of narration that was passed down from Sahih Muslim to 'Abd Allah ibn Mas'ud. Prophet Muhammad responded to the question posed by the Sahabah group, “Including you, O Messenger of Allah?” by saying, “Including me, only God helped me to subdue him, until he converted to Islam. Therefore, he does not whisper anything to me except goodness”.
• According to another Hadith from Sahih Muslim, Muhammad also said, “A companion from among the jinn has been sent to each of you.”
• There are differing views regarding the precise characteristics of the Qareen. The term “Qareen” can be used to describe any kind of spirit that goes with people. Angels who counsel good deeds and devils who offer evil recommendations (waswās) are both mentioned in the Qareen. In pre-Islamic Arabia, the Qareen may have been a representation of spirits that inspired poetry, but Islamic monotheism progressively changed their meaning to one of negativity.
• One may have a Qareen from the angels and another from devils. According to a hadith that some people cited, every human has a Qareen, with demons advising evil and angels advising good. Suyuti doesn't know if the Qareen in Surah 50:23 is an angel or the devil. However, he does associate the Qareen with a devil in Surah 50:27.
• According to Al-Uthaymin's analytical interpretation of the al-Baqara chapter in verse 268, Qareen is an evil Jinn (bad spirit) who has been given the authority to mislead people in order to test their faith. Others defined the Qareen as the “other self”—a spirit that is an essential part of the individual—rather than as a distinct entity. Similar symptoms to Jinn-possession may arise from a conflict between behavior and the inner Qareen.
• It's probable that the earlier idea of the “Ka” has affected the concept in Egypt. The Qarin or Karin may continue to exist after a person has passed away in certain situations (such as among pious men). Both Muslims and Copts in Egypt believe in the Qarin, which they say can change into a dog or cat at night. To protect against the Qarin, particularly if it is envious, amulets are worn. In Egypt, pregnant women would go to a sheikha three months before to giving birth to seek advice on how to make sure their Qarina wouldn't hurt the unborn child. Seven is typically used in the amulets and rituals that are prescribed. Amulets were also worn by brides in Upper Egypt to protect their Qarin.
• The phrase is used as a metaphor in one of the seven Mu'allaqat, which are Arabic poems regarded as precious gems from the pre-Islamic era. According to poet Amr bin Kulthum, “every tribe has taken fear of us as a Qarin (or 'constant companion'),” implying that their fear of Amr's tribe is ever-present, in reference to his tribe's superiority in combat. This further demonstrates how the word “Qareen,” which is defined as a “companion” in the Arabic dictionary, came to be.
 A Jinn is usually the blameful source of epilepsy. Elsewise, epilepsy can also be caused by a physical weakness, mood swings, or a malfunction in the brain, nerves, or body. Unbalanced behavior or unconsciousness could result from any of them. The narrators only discussed what should be done when epilepsy occurs, regardless of the cause, which is to make du'aa' and perform ruqyah, or bear it with patience and seek Allah's reward. The black woman's epilepsy may have been caused by the jinn, but there was no need to specify the cause.
 Saheeh Muslim (2576) and Saheeh al-Bukhaari (5652) both recount the hadeeth concerning the black woman. There are indications in certain hadeeth that the jinn were the source of her epilepsy. In a version recounted by al-Bazzaar, for instance, she stated, “I fear that the malevolent one might uncover me.” Al-Haafiz Ibn Hajar stated: “Some of the various hadeeth versions suggest that Umm Zafar was experiencing a type of epilepsy that was brought on by the jinn, rather than one that arises from brain dysfunction.”
 The first known attribution of mental illness to demonic possession dates back to the Sumerians, who “thought that all diseases of the body and mind were caused by 'sickness demons' called Gidim or Gid-dim,” according to secularists. Some Islamic texts approved that there are far more instances of “pseudopossession,” in which a person's seizure or speaking in tongues has a “physical or psychological” cause, than there are of actual spiritual possession.
 Several medical journals have called on practitioners to “increase awareness among physicians about a possible jumble of delirious mania with jinn possession by conducting training, continuing medical education, workshops, and the like”; “develop collaborative working relationships with Islamic religious professionals...”; and “seek greater understanding of possession states...” through a combination of biological, anthropological, sociological, psychopathological, and experimental perspectives. According to certain wise scholars, “some people have surgeries they do not need because the Jinn has tricked doctors” and “some illnesses are unnecessarily dealt with by doctors when they are actually spiritual problems.”
 A nazar is an eye-shaped amulet that is thought to ward against the evil eye. Its Arabic name, ‏ن��ظَر‎ [ʈnaðˤar], means “sight,” “surveillance,” “attention,” and other related terms. In addition to other languages, the phrase is used in Azerbaijani, Bengali, Hebrew, Hindi, Kurdish, Pashto, Persian, Punjabi, Turkish, and Urdu. In Greece, it's called μάτι (the evil eye), whereas in Turkey, it's called nazar boncuğu (the latter is a derivative of boncuk, “bead” in Turkic, and the former is borrowed from Arabic). It is known as a nazar qurbāni (Persian: نظرقربانʌ) or cheshm nazar (Persian: ׆شم نظر) in Persian and Afghan folklore. The Hindi-Urdu phrase “chashm-e-baddoor” is used in India and Pakistan to ward off the evil eye. Believe it or not, the evil eye talisman itself is evil and Haram.
 The evil eye is often said to be associated with the destructive power of jealousy (for one's money, attractiveness, etc.) and might be bestowed under the pretense of a praise. Prosaic proverbs like “an eye for an eye”—which states that the recipient of the malefic gaze can be protected by another eye—are used to explain the use of amulets like the nazar. Unless a protective word like “with the will of God” (mashallah in Arabic) is spoken, the evil eye makes its victim sick the next day. Through trade, it was initially introduced to Mediterranean nations from Mesopotamia.
 The Quran and Sunnah, the consensus of Ahl al-Sunnah wal-Jama'ah (the major body of Muslims who are united upon the sunnah), and actual events all adduce to the reality that jinn can infiltrate human bodies. Except for the M'utazilah, an aberrant group that prioritizes their own logical reasoning over the Quranic and Sunnah evidence, no one contests this.
 According to Quran, Allah stated: “Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, “Trade is [just] like interest.” But Allah has permitted trade and has forbidden interest. So, whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest or usury] – those are the companions of the Fire; they will abide eternally therein.” [2:275]
 After mentioning the ayah (verse) quoted above, it’s been proven that people are wrong if deny that epilepsy is caused by the jinn and claim that its causes are only physical and that the Shaytan does not enter people or cause madness. Tafseer (exegesis) from Al-Qurtubi, and additionally, Tafseer from Ibn Katheer clarified that they would not rise from their graves on the Day of Resurrection, with the exception of the epileptic's ascent during a seizure after being thrashed by the Shaytan. This is due to the fact that they will rise in a very poor condition. And according to Ibn 'Abbas (may Allah be pleased with him), the person who eats riba (interest) would wake up on the Day of Resurrection choked and insane.
 “Allahumma innee a’oodhu bika min al-taraddi wa’l-haram wa’l-gharaq wa’l-harq, wa a’oodhu bika a yatakhabatani al-shaytan ‘ind al-mawt” (O Allah, I seek refuge with You from being thrown from a high place, old age, drowning, and burning; and I seek refuge with You from being beaten by the Shaytan at the time of death) is a saheeh hadeeth (authentic report) related by al-Nasai from Abu’l-Yusr. Commenting on this hadeeth in Al-Fayd, al-Manawi told that [The phrase] ‘and I seek refuge with You from being beaten by the Shaytan at the time of death’ means, lest he playfully wrestles with me and, through his deceptive whispers that make people stumble or go insane, harms my religious beliefs or mental state (when I'm dying). When a person is ready to leave this world, the Shaytan may take over and mislead or prevent him from turning from his sins.
 And in as-Saheeh it is narrated that the Prophet (peace and blessings of Allah be upon him) said: ‘The Shaytan flows through the son of Adam as the blood flows through his veins.’

 It is unerring to believe that spiritual beings, substantially jinn, can take possession of a person, object, or place. It is also widely believed that exorcism can be used to drive the jinn and devils out of the possessed person, object, or place.
 Exorcists are known as raqi, and this practice is known as al-'azm, ṭard al-shayṭān/al-jinn (expulsion of devils/spirits), or ruqya (Arabic: رقية, romanized: ruqya, spell, charm, magic, incantation).
 Our Islamic perspective on possession holds that a corrupted soul (nafs) makes one more susceptible to being possessed by wicked spirits (dha'iyfah). Unseen, nonhuman spirits include devils and jinn. The difference between devils and jinn is that the jinn can be Muslim. All demonic devils are jinn but not all jinns are devil, albeit both of them were created by smokeless flame of fire.
 In lieu of physically seizing their victims, devils (pl.: شَيَاطِين shayāṭīn) attack them spiritually through whispering (وَسْوَسَة waswasa). The devils' only goal is to entice people and jinn into engaging in wicked deeds, no matter how big or small. Ironically, since the devils are more interested in corrupting a pure soul than a contaminated one, piety also makes one more suspect to them.
 Ulama has various titles. Prince Oak is Emir (Mir-ul-Urah) and Qadi. His religious knowledge may not be as much as grand mufti but it’s blessingly great. God has predestined his complex kismet. He’s not an exact convert, because his original root is Islamic. And he’s the only male grandchild of his multi-generation family tree that he has inherited Islamic royalties, genetically and religiously.
 Eurasia is a supercontinent. Unlike any country, nobody owns it. Only God owns Eurasia. Eurasia is also referred to the land of the mixed-race Eurasians in some context, indicating that merely a Eurasian can establish its ruler in each specific domain of the earth of God.
 In every sacred spiritual empire, a truly religious ruler must be monotheistic, being Muslim, ruling for God’s sake. Therefore, the monotheism rulers of Eurasia are either called Caliph or Emir, taking care of the Shariah law or Islamic rules.
 Shariah law is not a man-made law of any modern state, but it’s the universal holy law from God. And the only one truth, the uppermost absolute religion is being monotheistic. And the true monotheism is Islam.
 Many mystics consider the various names of God to be gifts to creation and ways to invoke particular divine qualities. Still, God is One and beyond human understanding. It’s irrelevantly nonsensible to argue about which one is the “true name of God”. God is God [in English] and is referred to Allah [in Arabic].
 Undeniably, veraciously, God is Allah and Allah is God. “Allah” is the oneness of the names used for God as the unified one. In fact, the name is merely a contraction of “al” (meaning “the”) and “ilah” (meaning “god”). Allah simply means “the God” meaning the only One God.
 Arabic is the arguably the most beautiful language which has been maneuvered for the gloriously, universally centralized final scripture (Quran) and it’s still one of the most universal languages to these days. The name Allâh denotes His Essence, which is the “Absolute Reality” (Haqîqat al-Dhâtحقيقت الذات) and the Fountainhead of all creation, veiled from the worlds of bodies.
 God’s true Essence is known only to Him, and He is limitlessly existing through His own Essence, unbounded. What’s more, “Al-Ghaib” means the Unseen or knowledge that only Allah is capable of knowing it all. Knowledge of angels, jinn, heaven, hell, fate, and predestination are all included in the absolute knowledge of Allah because He’s the All-Knowing One.

 An ancient text that is now lost or concealed is the Suhuf Ibrahim (Scrolls of Abraham PBUH). It taught Muslims what the Prophet Ibrahim had been told by Allah.
 The Jewish scripture, known as the Tawrat (Torah), was revealed to Moses (Prophet Musa).
 In humanity, there are two types of knowledge; revealed and learned. Since acquired knowledge requires human reasoning, it is a cause for concern. A morsel of knowledge about the unseen [excluding prescience], is conceptualized in Sufi mysticism where a Sufi mystic seeks to access spiritual truths and insights beyond the realm of ordinary senses, often through spiritual practices, deep meditation, and a connection with a spiritual guide. Mystical knowledge is regarded as a divine gift to mystics. It must not be confused with mere speculation or asinine fortunetelling.
 In the Quran, “the unseen” (“Al-Ghaib” in Arabic), or the Unseen World [علم الغيب] is everything that is beyond human perception, including the spiritual realm, angels, the Day of Judgement, and future events, which Muslims are required to believe in even though we cannot physically see; essentially, it signifies the unseen aspects of reality that Allah alone knows fully.
 Key points about “the unseen” in the Quran:
• Core belief: Belief in “the unseen” is considered a fundamental pillar of Islamic faith, signifying trust in Allah's knowledge and power even when things are not directly observable.
This includes believing in the existence of angels, the realm of the dead (Barzakh), the unseen world of Jinn (spirits), and the details of the afterlife.
• Importance of faith: The Quran emphasizes that only Allah knows the unseen, and accepting this fact requires strong faith and reliance on divine revelation.
• The Quran mentions miracles in sacred history, in connection with Muhammad, and in relation to revelation.
• The Quran mentions signs, or miracles, in verse وَإِذَا رَ‌أَوْا آيَةً (And when seeing a sign).
• In Islamic terminology, a miracle is called Mujizah. It's an act that people are unable to do, but Allah performs it at the hands of a prophet to prove his prophethood. • Muslims consider the revelation of the Quran to be Muhammad's greatest miracle. Saints: • The Quran mentions saints (awliyā) who are chosen by God to be the Islamic rulers of His kingdom. • The miracles of saints are called karamat. • According to orthodox Sunni doctrine, all miracles performed by saints are done by the leave of God. • The Muslim community believes in the miracles of the saints, and considers it one of the widen bases of Islamic faith.  According to our venerated Classical Islam and Naqshbandi Sufi Tradition, Allah’s sacredly authorized saints are able to elevate themselves and other righteous persons to the ‘Divine Presence’, and our especial miracles are a symbol of Allah's favor toward His servants. It is well known that prophets and saints are masters who uplifted other people and provided them with righteous direction and practices.  As someone who receives revelation straight from God without human mediation, al-Khiḍr occupies a unique position. Numerous esteemed individuals, including shaykhs and imams, assert that some have had direct interactions with him and he is regarded as still alive. Ahmad ibn Idris al-Fasi, Sidi Abdul Aziz ad-Dabbagh, Ibn Arabi, al-Nawawi, and Abdul-Qadir Gilani are a few others have made this assertion. Besides, Lata'if al-Minan (1:84–98), written by Ibn Ata Allah, states that the Sufis concur that al-Khiḍr is still alive.  Several other Sufi organizations, like our fraternal Naqshbandi Haqqani Order, factually asserted that al-Khiḍr is the mystical ancestor or that he’s a part of spiritual chains. Likewise, he’s the covert initiator for Owaisi Sufis who follow the guidance of past masters, or, according to the mystical system, Owaisi’s order is initiated by al-Khiḍr. Sufi individuals can cross the threshold of the mystical trajectory without being initiated by a living master. As a result, al-Khiḍr came to represent entry to the divine mystery (ghayb) itself. In Abd al-Karim al-Jili's writings, al-Khiḍr is the king over "the Men of the Unseen" (rijalu’l-ghayb). Al-Khiḍr is also one of the "abdāl," or "those who take turns," as notably known in conservative Sufism. Al-Khiḍr is the spiritual head of the enigmatic rank known as "abdāl" in the Sufi hierarchy.  Al-Khader is also known as the Mystic, or “the Green one”, “Mentor of the Prophets”, and “Verdant Sayyidina”.  The name “Khidr” means “the green one”. It is narrated from Abu Huraira (Allah be well pleased with him) that the Prophet (Allah bless him and grant him peace) said, “He was named Khidr because he sat on a dry, barren piece of land and it suddenly became green under him.” [Bukhari, Tirmidhi]  Regarding whether Maister Khadir (may Allah bless him) was a prophet or a saint, the majority of scholars tended to agree unanimously that he was a prophet and is currently a saint. In the book Fath al-Bari, Ibn Hajar quotes Ibn ~Atiyya as saying that the majority of scholars believed he was a prophet. Using Khattabi, Imam Nawawi in his Sharh on Muslims, and ImamAyni in his Umdat al-Qari, Imam Qurtubi also made this claim in his Ahkam al-Qur'an. However, some, like Imam Qushayri, believed that he was a saint rather than a prophet.  Master Khadir possessed knowledge that even our liege-lord Prophet Musa (Allah bless him) did not. Imam Qurtubi states that an individual does not learn nor follow except one who is higher than him and it is not possible that a non-prophetic figure be higher or superior to a prophetic one.  Al-Khidr took acts that could only have been ordered by revelation (wahy) rather by spiritual disclosure and unveiling (ilham/kashf), such as killing a child and sinking a ship. This is due to the fact that the former establishes certainty since it is decisive, but the latter is probabilistic and does not. Khidr (may Allah bless him) could not have carried out these deeds unless he had conclusive information that gave him the assurance to do so. Only revelation, which is exclusive to prophets, could have given him this knowledge.  According to the Qur'an, he received "mercy (rahma) from Us" (18:65), which many Qur'anic scholars interpreted as prophetic status. As seen by the Qur'anic passage, "You did not expect that the book would be sent down to you, but it is a mercy (rahma) from your Lord," the word "mercy" (rahma) is occasionally connected to revelation (28:86). The phrase "from Us," which means a revelation from Allah, and the fact that the word "rahma" is indefinite, which in Arabic signifies exaltation and the incomprehensible nature of the reality it denotes, demonstrate that the mercy (rahma) shown to Khidr (Allah bless him) refers to revelation. This knowledge was direct and revelatory, as evidenced by the Qur'anic description of him as one who "We had taught knowledge from Ourselves" (18:65).  There were also disagreements among the scholars over Khidr's (may Allah bless him) life. According to the Sufis, the people of righteousness and the gnosis, the majority of scholars believe that he is alive and present among us, according to Imam Nawawi's commentary on Sahih Muslim. There are more accounts of seeing him, of getting together with him, of taking from him, of asking him questions and getting answers, of seeing him in decent and honorable places and homes, and of greater fame than can be hidden. According to the Shaykh, AbuAmr ibn Salah, he is alive and righteous, and all who share this belief are in agreement.
 According to Ibn Hajar, Imam Ahmad recounted a sound (hasan) narration in the Kitab al-Zuhd, in which the Prophet (peace be upon him) declared that our liege-lords Ilyas (peace be upon him) and Khidr (peace be upon him) gather annually and spend the month of Ramadan in Jerusalem. Imam Nawawi cites the mass-transmitted accounts of the righteous meeting Khidr (may Allah bless him) in the previously referenced paragraph. However, as immortality is defined as not being susceptible to death, this life should not be referred to as such. The Qur'anic passage, “We have not granted any man before you eternity,” unequivocally refutes this. Every soul will experience death (21:34–35).
 Instead, the scholars had different opinions about when Khidr (may Allah bless him) would pass away. It would die after killing Dajjal, according to some. Others predicted that he would pass away following the Qur'an's elevation. Others said he would die at the end of time [Nawawi, Sharh Sahih Muslim; Alusi, Ruh al-Ma`ani]. Scholars also differently contended on how long he had been living. Did he live before or after the time of Nuh (may Allah bless him)? These are matters that lack conclusive evidence, are not part of the essential beliefs that Muslims must possess, and are therefore of no practical importance to the laypeople.
 More information about Khidr (may Allah bless him) can be found here. He has been the subject of entire books, and the following was a synopsis of some of the more frequently asked questions. As previously stated, the probabilistic structure of the proof-texts makes many of the concerns open to disagreement. Therefore, even if we don't agree with other people's opinions, we shouldn't make the specifics of our master Khidr's (may Allah bless him) life a topic of argument.
 Beauty is not always in the eye of the beholder. Beauty is in the handsome and beautiful eyes that can judge accurately. Being symmetry is having not too wide-set or too-close set eyes, not too tall or too short nose, not too bald and not too narrow forehead because narrow forehead resembles monkey. Not too shallow and not too deep eye socket, not too upturned or too downturned eyes, that’s all about the perfect symmetry of the physiognomy; physical perfectionism that true Mystic saints possess, as the Saintly Prince Oak’s prototype was documented.
 All Muslim women who have attained puberty are required to wear the hijab. Although it was well known that many of the ladies of the Muhajirin and Ansar were gifted with beauty, none believed that this rule only applied to them. The hijab is obligatory for Muslim women, according to the uniform opinion of Islamic scholars throughout history. It is regarded as one of the unambiguous tenets of Islam, backed by the Quran and the Prophet's customs, or Sunnah.

Papathankhan Islammirza Mullah Oakley Seyyid Eurasia is the Eurasian Princely Emperor of Mysticism for God’s sake (mystical ruling for monotheism). Принц Оьклейский Император Канданай 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 Prince of Eurasia’s mystic order is originated from Mystical Emperor Oakley Islammirza for the sake of God more than anyone else’s sake.
In God’s sake, there are monotheists’ sake of being devoted to God.
The Nafs (self, ego, or psyche), the Qalb (heart), and the Ruh (spirit) are the three main concepts of our Sufi Islamic psychology. These phrases have roots in the Qur'an, and centuries of Sufic exegesis have elaborated on them.
Nafs is regarded as man's lowest principle. The Ruh (spirit) and the Qalb (heart) are superior to the nafs. There are more complex systems are built on top of this tripartition. The qalb belongs to the muqtasid (moderate), the rūh to the sābiq (preeminent one, winner), and the nafs to the zalim (tyrant); the sābiq destroys his own will in God's will, the muqtasid loves God for God’s sake, and the zālim loves God for himself. The elements tab', “nature,” and man's natural functions are inserted between nafs and qalb. The adult form of the living body was used to construct the spiritual body, or soul.
Sadr (breast) is associated with Islam (Sūra 39:23); īmān (faith) is associated with qalb (heart) (Sūra 49:7; 16:106); marifa (gnosis) is associated with fuad (heart) (Sūra 53:11); and tauhīd is associated with lubb (innermost heart) (Sūra 3:190).
Our Sufi mystics frequently include sirr, which is the deepest area of the heart where divine revelation occurs. Otherwise, aql serves as “the barrier which they both cannot transcend” (Sūra 55:20), separating nafs and qalb, so that the purity of the heart is not threatened by the dark lower inclinations. These spiritual hubs all serve different purposes.
The part of the psyche that can be seen as existing on a continuum and having the capacity to function at all levels is known as “nafs” (self or ego). At its lowest level, the self refers to our undesirable characteristics and inclinations that are governed by our feelings, desires, and satisfaction of those desires. The Quran lists seven degrees of the nafs. Working through these stages is essential to the growth process. These are tyrannical self, regretful/self-accusing self, inspired self, serene self, pleased self, pleasing self and the pure self.
The spiritual heart, or qalb, is referred to as the heart rather than the actual organ. The deeper wisdom and understanding are found in this spiritual heart. Gnosis and profound spiritual knowledge are found there, along with the Divine spark or spirit. The objective of Sufism is to cultivate an honest, loving, and compassionate heart as well as the heart's intelligence, which is more profound and rooted than the mind's logical, abstract wisdom. The spiritual heart purifies the negative aspects of personality and feeds the soul with wisdom and spiritual light, much like the physical heart gives blood to the body.
Feelings originate from the nafs, or self, rather than the heart. The Nafs and spirit are mediated by the qalb. Its job is to guide the man toward the spirit and subdue the nafs. Even if one is not aware of it, the spirit ruh has a direct relationship with the Divine.
The full spirit is comprised of seven levels or aspects. Mineral, vegetable, animal, personal, human, secret, and secret of secret souls are the levels in question. Every level symbolizes the phases of evolution and the growing process that it undergoes. The spirit encompasses all facets of the individual, including the body, intellect, and soul. Every level of the spirit possesses both strengths and flaws as well as priceless gifts. Developing the strengths and striking a balance between these levels—not ignoring the lesser ones in favor of concentrating solely on the higher ones—is the aim.
The animal soul is the subject of ego psychology in traditional psychology. The vegetable and animal souls' conditioned functioning is the focus of behavioral psychology, the personal soul's mental functions are the subject of cognitive psychology, the human soul's activities are the subject of humanistic psychology, and the ego-transcending consciousness of the secret soul and the secret of secret souls is the subject of transpersonal psychology.
Spirit exists outside of creation. Spirit already knows everything, including its own source, because it is intimately related to Alam e Lahoot (Unity of qualities and names), which is from Amr Allah (Command of Allah).
Lataif are unique organs of perception, which are delicate human capacities for experience and action. The lataif can alternatively be interpreted as the matching attributes of that action or experience, depending on the context.
“Subtlety” is the meaning of the Arabic term latifa (singular), and “six subtleties” is the meaning of the phrase Lataif-e-sitta (though the number of lataif might vary depending on the particular Sufi tradition). The lataif (plural) together constitute the “subtle body” of the human being, which is referred to as the Jism Latif.
Our Sufi orders adduce that a key component of the overall spiritual development that results in the Sufi ideal of a Complete Man (Al-Insān al-Kāmil) is realizing (or activating, awakening, or “illuminating”) the experience of the individual lataif (and thus the Jism Latif as a whole).
The goal of Sufism is to cultivate a tender, sensitive, and caring heart. The “heart's intelligence” is superior to the “head's intelligence” in terms of comprehending. In fact, the only tool available for determining the ultimate truth is the wisdom of the heart. It is true that reason has many limitations and cannot overcome them.
Particularly, Sufism strongly criticizes reason when it “blinds the eye of the heart” and rejects intuitive understanding. The Aristotelian and modern western emphasis on logical reasoning as the highest human faculty that ought to govern the entire personality contrasts sharply with this. Accordingly, pursuing happiness requires intuition and mystical experiences rather than inventive reason and logic.
Ego (self or nafs) is a key idea for us. The ego is a portion of our mind that constantly pulls us away from the spiritual path and gives us the order to do bad things. If the ego is not subdued by the divine facets of the personality, it may prevent the spiritual potential of the heart from being realized. Throughout life, the ego should be actively resisted in order to attain true satisfaction.
To our mystics, the destruction of the individual ego is the pinnacle of happiness. In order to be spiritually absorbed by the Divine Being, the individual self must be destroyed. Ingress into the absorption in Divine Essence is the ultimate mystical submission from ourselves to God.