Transcription
There is a truth so deep. Whoever seeks it must first be willing to lose themselves to Tasawwuf and the Sufis. For some, they appear dangerous, especially to those who are not ready to dive into the depths of their own soul.
Among all ancient teachings, the deepest and most powerful secrets lie within Tasawwuf. Mysteries like: ILM AL LADUNNI, the Hidden Divine Knowledge. For centuries, Sufi masters protected this forbidden wisdom. Knowledge that extends from the concept of portals in Islam to quantum fields that challenge physics, and even to forces capable of bending time itself.
But the most shocking part is this: it is a journey into the very core of the human being, into the mysterious center of the unseen world of the soul. What you are about to learn may change the way you see reality forever. But be careful, this knowledge is not for the weak-hearted. Not everyone can reach this secret.
In this video, we will go deep into the hidden world of the Sufis. You're watching Religious Story TV. Subscribe now, like the video, and share your thoughts about Tassawuf in the comments below. If you're ready, let's begin.
Let's start with the main question: What is Tasawwuf? Throughout history, Tasawwuf and Islam have never been seen as separate from each other. In fact, in most periods, it would have been unthinkable to view Tasawwuf as something apart from Islam. Yet, many people today are surprised to learn that Tasawwuf played a major role throughout Islamic history, not only in the spiritual life of individual Muslims but also in shaping politics and even empires. Even today, Tasawwuf continues to have influence in many parts of the world. It was, in essence, Islam itself. The Sufi tradition led to the formation of Tariqats, lodges, and Zawiyas, reaching vast numbers of people over the centuries.
However, it is wrong to see Tasawwuf as a separate sect within Islam. Some people describe Sufism as a branch, similar to Sunni or Shia, but this is not correct. In reality, most Sufis have always been Sunnis. Tasawwuf has often been misunderstood and misrepresented, both among Muslims and non-Muslims. Sometimes, it was even seen as something dangerous. Many Sufi scholars were imprisoned or exiled for their beliefs.
Although Tasawwuf is usually described as Islamic mysticism, it is actually a unique inner journey of the human being that aims to reach Allah. This path involves staying away from worldly pleasures for a while and disciplining the desires of the nafs. Sufis eat only enough to survive, avoid even halal pleasures as much as possible, and control their physical and animal urges so that the soul can rise and take the lead. Through this, the nafs becomes purified, and the soul begins to take control. In the end, the person forgets himself completely. Nothing of self remains. He sees only his Lord everywhere, remembers Him always, and seeks nothing else. He loves for Him, looks for Him, and lives for Him.
As mentioned in the Qudsi Hadith found in Bukhari: "I become his hearing with which he hears, his sight with which he sees, his hand with which he holds, and his foot with which he walks. If he asks from Me, I will surely give him. If he seeks My Protection, I will protect him. Whoever shows hostility to My friend, I declare war upon him."
According to one theory, the word Sufi comes from Ashab al-Suffa, meaning "the people of the bench." They were a group of student companions who lived in the shaded area next to the Prophet Muhammad's (SAW) mosque in Medina. They owned little, stayed away from worldly possessions, and dedicated their lives completely to religion. Sufis have existed since the earliest days of Islam. They believe that Tasawwuf goes back to the time of Prophet Muhammad (SAW) himself, who is seen by them as the first and greatest Sufi, the perfect example for everyone to follow.
Allah gives hidden knowledge and understanding to those who walk this road. According to them, the heart is a gate that opens to the knowledge of Allah, and it opens only for those who cleanse and purify themselves through strict spiritual discipline. The goal is to purify the soul and draw closer to Allah.
One of the great scholars of Tasawwuf, Abdul Qadir Jilani, said: "The heart is vast enough to hold the secrets of Allah, yet too small to desire the treasures of this world." When the heart is purified and turns to Allah, it begins to witness the truth. He also said: "As the heart becomes filled with the knowledge of Allah, it starts to perceive the hidden secrets that cannot be seen by worldly eyes."
Sufis were not just mystics or poets; they were explorers of the unseen realms, spiritual scientists of the soul. What we know is this: Sufis saw the universe as a great illusion, only the shadow of a much deeper reality. For them, true knowledge was not found in books but within the self. Those who dared to go beyond the surface could uncover the greatest secrets of existence.
So, how did they obtain this knowledge, and why was much of it hidden from the world? Let's look deeper into the mysterious origins of the Sufis and the secrets they guarded.
Sufis believed in the power of voice and breath, but this was not just any sound. It was the sacred repetition known as dhikr. These words, repeated thousands of times, were believed to create vibrations that could change reality itself. Even modern science has begun to uncover the truth behind this ancient practice. Studies show that sound frequencies can synchronize brain waves, heal the body, and even affect matter at the quantum level.
But Sufis had taken this knowledge much further. They discovered that dhikr could open gates to other dimensions, bend time, and allow instant travel across great distances. These events were called Karamat in Arabic, special occurrences that ordinary people could not perceive or even believe. However, Sufis did not seek these gifts for power or fame. They lived with deep love for Allah, detaching their hearts from the material world. In return, such gifts were granted to them by Allah Himself.
One famous story tells of a Sufi master who healed a dying man instantly through dhikr. Another story describes a group of Sufis performing dhikr together and lifting a massive stone into the air.
To truly understand the Sufis, we must first explore their deep connection with Islam. Tasawwuf is often described as the spiritual heart of Islam, the path of inner awakening, divine love, and unity with the Creator. These people tried to live according to the teachings of Prophet Muhammad (SAW) through humility, worship, and constant remembrance of Allah. Verses such as "We are closer to him than his jugular vein" (Surah Qaf, 16) and "Wherever you turn, there is the face of Allah" (Bakara, 115).
Sufis also drew inspiration from the life of Prophet Muhammad (SAW). Before receiving revelation, he would spend his nights in deep reflection and prayer. They saw his Miraj journey as a symbol of the soul's ascent toward closeness with Allah.
They did not see time as a straight line but as a spiral. Sufis believed that time was not what it appeared to be, that there were moments where the past, present, and future merged into a single point, a place where all existence could be seen at once. A great Sufi master, Abu Yazid al-Bistami, once said that his soul left his body and traveled through time, witnessing events that would happen centuries later. Some modern researchers believe that Sufis had already understood the concept of non-linear time, something that physicists are only beginning to explore today. Perhaps the Sufis were truly far ahead of their time.
But how did they reach this knowledge? Did they access the Lawh al-Mahfuz, the preserved tablet that holds all records of time? Or did they discover a way to control time itself? Throughout history, there are countless stories of Sufi masters showing mysterious control over time. The great 12th-century mystic Ibn Arabi wrote in detail about events that would occur long after his death, even the rise and fall of empires. Some believe his visionary experiences came from what he called "the world of imagination," a timeless realm where past and future exist together.
In Central Asia, people still speak of a mysterious figure known as the Immortal Guide in Green, Khidr. We have also made a video about him, which has reached millions of views. If you haven't seen it yet, you can subscribe to the channel and watch it after this video. Some narrations say that this being, Khidr, has appeared throughout history, offering wisdom untouched by time. His journey with Prophet Musa is even mentioned in the Quran in Surah al-Kahf.
The Sufi concept of Insan al-Kamil, the perfect human, also aligns with this knowledge that goes beyond the limits of cause and effect, perfectly in harmony with the divine order. As you know, in Surah al-Kahf, Khidr performs acts that seem against the Sharia, and Prophet Musa cannot bear them, questioning each one until finally, he hears the reasons and understands. These mystics believe that there are hidden laws of the universe, and those who discover them touch something beyond the limits of the human mind.
The Sacred Geometry of Sufi Symbols. Sufis were people who tried to read the order of the universe not only with the mind but also with the heart. To them, every line, every shape, and every movement carried a hidden sign, reflecting the oneness of Allah. The complex patterns seen in Sufi art were not mere decorations; they were secret designs revealing the deep mysteries of existence. Patterns such as the Flower of Life, Star of Unity, and infinite mosaics were often seen in Sufi architecture, symbolizing the divine order that runs through all creation.
The proportions and symmetry used in Sufi art point to the perfect balance of the universe. What we call today the Golden Ratio, or Divine Proportion, matches the same universal order that modern science now observes in galaxies, plants, and even the structure of DNA. Sufis may have understood these cosmic laws intuitively centuries ago.
Ibn Arabi referred to this mystery in his concept of Insan al-Kamil, the Perfect Human. He taught that the human being is a summary of the entire universe, a mirror reflecting the divine names of Allah. At the center of existence lies a point where time, space, and matter unite. Modern physics calls this point a singularity. Ibn Arabi sensed it as the purest center of Allah's creation. He also described the universe as holographic, where each part contains the whole, much like how modern physicists say that all information falling into a black hole is preserved on its event horizon. Could Ibn Arabi, through spiritual insight, have described a similar phenomenon centuries ago?
In Sufi cosmology, the spiral seen in galaxies, whirlpools, and the rotating discs around black holes represents the soul's journey toward divine unity. This rotation symbolizes the endless cycle of death and rebirth, expansion and collapse, just as many stars eventually become black holes. And perhaps through dhikr and sama, the Sufis were connecting with this cosmic intelligence.
The Secret of the Whirling Dervishes. In the universe, everything turns: planets, stars, the sun, the moon, galaxies, and even electrons. Perhaps this is why Sufi dervishes also spin, joining the great movement of all matter in creation. From the outside, it looks like a dance, but for the Sufis, it is a doorway to another dimension. As they turn with a steady rhythm, they align themselves with the motion of the universe. Through this harmony, they awaken hidden energies and reach altered states of consciousness.
Some stories tell of dervishes who vanished during sama and reappeared kilometers away. Others say they could communicate with beings from other dimensions. Modern science has now started to study the effects of spinning on the human brain. Research shows that continuous rotation can lead to trance states, alter perception, and even cause out-of-body experiences. But Sufis had already taken this much further. They believed that turning could open gates to other realms and carry the human being beyond the limits of the physical world.
Let's not forget an important point: Sufis lived lives of zuhd, detachment from worldly pleasures, purifying their egos from selfishness and internalizing the message of the Quran. Without this detachment from worldly desires, one could not truly be a Sufi. Also, Tasawwuf is not about escaping religion; it is the inner dimension of it, the way to directly experience the divine beyond rituals and formal rules. Sufis focus on the inner journey, the purification of the heart, and the discovery of the true self. For them, the ultimate goal of life is to reach the state of Ihsan, to worship Allah as if you see Him.
The Quran and the teachings of Prophet Muhammad (SAW) form the very foundation of Sufi spirituality. At the heart of Tasawwuf lies one truth beyond everything: love. But this love is not the same as ordinary affection, desire, or passion. The love mentioned here is a great fire that burns in the heart, fills every particle of the universe, and is believed to come from a divine source.
According to the people of Tasawwuf, the reason for the creation of the universe is also this divine love, referring to the saying: "I was a hidden treasure and I love to be known, so I created creation." They believe that Allah created existence out of love. That is why Sufis worship not only out of duty but with deep longing and love for the Creator. This is very important.
The first woman saint, Rabia, was filled with such deep divine love that it could not be compared to any worldly love. Her famous words, "I do not worship You for fear of hell or hope for paradise, but only because I love You," perfectly express the selfless love at the core of Tasawwuf. Yunus Emre also wrote a beautiful verse about this: "Paradise, they say, is paradise with a few palaces and houris. Give them to those who want them. For me, You are all I need."
Many Sufis have said that during sujood, the heart must bow to the Creator as deeply as the body does. In this way, Salah becomes more than a ritual; it turns into a way of life. Be pure, be honest, always live as if you stand before Allah, and be humble. People of Tasawwuf live and think with these values, deeply connected to their hearts. Their ultimate goal is to purify and erase the ego completely. Over time, this led to a beautiful spiritual system, one that raises an ordinary person to become the most honored of all creation.
This is how the famous Four Gates system of Tasawwuf was born. When you enter through that gate, no one knows who you are, but if you manage to pass through the final gate, nothing of you will remain. Even though this is a divine state, for many people, it can also be very dangerous. The gates are open to everyone, but those who walk this path are always tested because even if everyone wishes to follow it, the path may not be suitable for everyone.
For this reason, Sufis developed a training system. Without such discipline, experiencing certain feelings without control or receiving deep knowledge too quickly could overwhelm a student and even cause him to lose his sanity. This system is known in Tasawwuf as the teaching of the Four Gates. Its full name is the Four Gates and 40 Stations. These are four main stages: Sharia, Tariqa, Marifa, and Haqiqah.
Sharia is the first gate of the Sufi journey. It represents the level where a person practices outward worship and pays attention to religious and moral rules. Here, the goal is to learn and follow the rules that keep one's life in order. It is the stage that separates a person who is ignorant and unaware from the animal state and helps him take his first step on the path of humanity. Prayers like Salah, fasting, Zakat, rules of halal and haram, social conduct, and moral values all belong to this stage.
At this level, a person learns self-discipline, controls the base desires of the nafs, and builds a solid foundation. In the gate of Shariah, one is expected to soften the ego and develop virtues such as patience and honesty. It is believed that without external order, inner order cannot be achieved. As Mevlana said, "Sharia brings light to the minds of the wise and enlightens their hearts, but to reach the truth is to place that light within the heart." As a person passes through this gate, they learn to discipline their desires and daily worries. This is very important because, remember, the goal of this path is to understand and internalize the truth. If you cannot follow these basic disciplines at the very beginning, it will be impossible to reach the later stages.
On our journey to seek truth and discover ourselves, we now arrive at the second stage of our spiritual education: the Gate of Tariqa. The word Tariq means path. At this stage, a person follows inner discipline under the guidance of a teacher or murshid through practices such as dhikr (remembrance), sohbet (spiritual conversation), and murakaba (deep contemplation and observation). The veils over the heart begin to lift.
The human brain is like a muscle, and shallow routines kill that muscle. The Gate of Tariqa pushes you to question, explore, and reflect so that you can understand the Creator better. It opens your mind, and that's essential because what comes next requires open thinking. When a person learns scientifically, he also grows spiritually because knowledge (ilm) is actually the system that the Creator used to establish the order of existence. If you understand that system and its secrets, then you begin to understand the Creator Himself.
And in this path, every seeker had a guide, a murshid. This is a very delicate point in Tasawwuf. It is said: "He who has no guide, his guide is Shaitan." This means that the path is full of subtle traps and distractions, and only a trained, wise guide can lead a person safely through it. One of the most important methods taught in many Tariqas is the dhikr of the heart and breath control techniques, which calm the mind and the heart. Such practices help a person hear their inner voice and remain peaceful even in difficult times.
This is extremely important when studying and researching because true knowledge cannot exist without inner balance. Knowledge that loses its ethical direction, knowledge driven by pride, ego, or greed, can never lead us to truth. As Einstein said, "Science without religion is lame, and religion without science is blind." A science that lacks moral values will eventually lead humanity to destruction. That's why it is said: "A student who learns without a teacher grounded in truth, his teacher becomes Shaitan." We see many examples of this in modern history.
We have now arrived at the next mysterious gate: the Gate of Marifa. It stands on the thin line between knowing and losing oneself. The one who reaches the Gate of Marifa begins to discover the heart's intuitive understanding, sensing that everything around him is actually a reflection of one single divine reality. To arrive at the third of the four gates of the Sufi path means to have already walked through fire. Sharia taught the covenant between the human and Allah. Tariqa guided the seeker to dive deep into the heart of that covenant. But now, now the real test begins.
The Gate of Marifa is where knowledge dies and true understanding is born. The seeker who stands before this gate no longer has any book, proof, or scholarly teaching to hold on to because this gate can only be crossed by forgetting. Yes, you heard it right. You must forget everything you've learned. You must let go of everything you think you know because Marifa means to know Allah, and this knowing is unlike anything you've ever known before.
At this stage, the teachers of the path say to you: "From now on, you will not speak through knowledge; you will speak through state." What does this mean? A child learns about fire by reading about it in a book, but the moment he touches it with his finger, he truly understands what fire is. That is Marifa: knowing Allah, not through words, but through every cell of your being.
One night in a Sufi lodge, an old sheikh sat with his young disciple. The disciple asked, "Master, what is Marifa?" After a long silence, the sheikh took a sip of his tea and said, "I am drinking this tea. I feel its warmth. I taste its flavor. Now, can you describe this warmth to me with words so well that I would feel it as if I were drinking it myself?" The disciple stayed silent; he could not. The sheikh continued, "My son, that is Marifa. To know Allah is to experience Him. You cannot describe it; you can only taste it."
The seeker who enters the Gate of Marifa begins to see the world differently. He sees the ocean in a single drop. He sees all the seasons within a single leaf. In a brief moment when a bird sings, he hears its praise of Allah because now it is not his eyes that see; it is his heart. As Maulana Rumi said, "The truth is not what the eyes see, but what the heart understands." Some scholars describe this stage by saying Marifa is to know the true essence of things, meaning when you look at a tree, you do not just see a tree; you see the reflection of the divine within it.
The Danger of the Gate of Marifa: The Abyss of Illusion. But beware! Throughout history, many seekers have lost their way at this gate. Here lies one of the greatest dangers on the path of Tariqa: illusion. They think they have reached Marifa, but in truth, they have fallen into the trap of their own ego. This is the first and greatest danger of the Gate of Marifa: when the self begins to claim ownership even over divine knowledge. The divine force that sustains everything.
The Gate of Marifa is so beautiful, so radiant, that some seekers choose to stop there. The peace that comes from knowing Allah is so deep that they do not even wish to go further. But the Sufis say to stop at Marifa is to remain on the road, for the journey is not yet complete.
The 4th Gate: Haqiqah, the End and the Beginning of the Path. And now we arrive at the final gate of Tasawwuf: Haqiqah, the Gate of Truth. This gate is unlike any other in the world, for when you pass through it, you no longer enter as yourself. The one who reaches this gate is no longer a traveler; he becomes the gate itself. He has not simply reached the end of the path because at this point, there is no path, no end, and no self. Only He remains.
The Gate of Haqiqah contains two great spiritual states: Fana fi Allah (annihilation in Allah) and Baqa bi Allah (existence through Allah).
Fana fi Allah: The Last Breath of the Self. Fana fi Allah means the complete surrender and disappearance of one's ego and self. It is the state where the word "I" is erased entirely, and only Allah remains. Bayazid al-Bistami once said: "One night, I reached a state where there was no me left within me. I searched and searched, but I could not find myself. Then I realized I had never truly existed. There was only Him."
This is one of the deepest and most dangerous stages in Sufism. At this point, a person reaches such awareness that even his own will seems to vanish. He sees that everything, that every act, every motion, is nothing but a reflection of Allah's own actions. But beware, there are those who get trapped in this state: the souls that could not return.
The Story of the Lost Ones. In history, there have been people who reached the state of Fana fi Allah but could not return from it. One of them was Mansur al-Hallaj. He cried out the famous words: "Ana al-Haq" (I am the Truth). These words are among the most debated and misunderstood statements in Islamic history. Many great scholars, however, did not consider them an act of disbelief (kufr) or polytheism (shirk) but rather the expression of a deep spiritual state.
According to Imam al-Ghazali, mystics like Hallaj sometimes speak under the state of divine ecstasy when their intellect disappears and their hearts are flooded with divine light. He said, "At that moment, the mind is absent, and the heart is filled entirely with light." Such words are not claims; they are translations of a state. So, when Hallaj said "Ana al-Haq," he did not mean "I am Allah." According to Ghazali, it was spoken from the state of Fana fi Allah, where the self is dissolved completely.
Ibn Arabi regarded Hallaj as one of the great saints (Awliya). He explained the phrase "Ana al-Haq" as meaning "the Truth manifests through me." He said it was spoken "by the tongue of the Truth, not by the tongue of Hallaj." In that moment, Hallaj's self had completely disappeared; only the presence of Allah remained. Ibn Arabi compared this to a drop merging with the sea: "If you ask the drop, 'Are you the sea?' it answers, 'Yes,' for nothing else remains of it."
Rumi also did not judge Hallaj but sought to understand him. In the Mathnawi, he wrote: "Hallaj's words 'Ana al-Haq' were spoken in the intoxication of divine love. In that moment, his own being had vanished. How could he lie when he no longer existed?" Rumi described this state as the melting of a candle in the flame: "If the candle says, 'I am fire,' would it be lying? There is nothing of the candle left anymore."
Imam Rabbani spoke of Hallaj with respect but explained his words as the result of spiritual intoxication. In his Maktubat, he wrote: "That statement was made in the state of Annihilation (Fana), but this state is temporary. One who reaches Baqa would never utter it." According to Imam Rabbani, Hallaj had lost himself but had not yet reached perfect balance. True completion, he said, is not to say "Ana al-Haq" but rather "Huwa al-Haq" (He is the Truth).
In short, Hallaj's words were not spoken in the state of reason but in the state of divine love. Those who saw only the outer meaning, such as the jurists of his time, judged him as a disbeliever, and he was executed for what they thought was blasphemy. When the people heard his cry, they rose up in anger, shouting, "He is claiming to be God!" and so they condemned him to death.
Such souls, lost in the state of Fana, seem cut off from the world. They can no longer speak or be understood. It is as if they are lost inside a dream. Some are believed to have gone mad; others remain in an eternal state of divine intoxication. The Sufis call this remaining in Soka, being trapped in spiritual intoxication, unable to awaken.
Baqa bi Allah: Union and the Completion of the Cycle. But the journey does not end here. The true secret of Haqiqah comes after Fana fi Allah, and that is Baqa bi Allah. Baqa bi Allah means returning to the world after having been annihilated in Allah. But this return is not the same as before because now you are no longer "you." You have become a mirror of Him. Everything you hold belongs to Him. Every word you speak is His word. Every step you take is by His permission.
Maulana Rumi expressed it beautifully: "Disappear so that you may exist. Become soil so that the rose may bloom." The one who reaches Baqa bi Allah becomes the Insan al-Kamil, the perfect human. This person has reached the purpose of creation and understood the secret of existence. The Prophet Muhammad (SAW) said: "Whoever knows himself knows his Lord." This saying perfectly describes the state of Baqa bi Allah because when a person truly knows himself, he finds nothing there except Allah.
The Secret of Baqa bi Allah: Returning, but Never the Same. A Sufi who reaches Baqa bi Allah may look like an ordinary person from the outside. He goes to the market, buys food, plays with his children, and speaks with people. But inside, everything has changed. His hand moves, but it is Allah who acts through it. His tongue speaks, but it is Allah who inspires it. His heart loves, but it is Allah who loves through it.
There is a famous story. One day, Rabia al-Adawiya walked through the streets holding a torch in one hand and a bucket of water in the other. People asked her, "Rabia, what are you doing?" She replied, "I am going to burn paradise and extinguish hell, so that people may worship Allah not out of fear or desire, but purely out of love." That is Baqa bi Allah. At this stage, there are no expectations, no fears, and no self; only pure, sincere servitude remains.
Yunus Emre said: "True knowledge is to know yourself. If you do not know yourself, what is the point of all your learning?" The Gate of Truth is not truly an end; it is a beginning because here, for the first time, a person truly begins to live. All previous states seem like dreams, like sleep. But with Baqa bi Allah, the real awakening happens, and in that moment, the seeker understands: "I had never existed; there was only Him. And now, there is still only Him, but this time, I exist with Him. I disappeared so that I could exist. I forgot so that I could remember. I died so that I could live."
The path never really ends because, in truth, it never began. There has always been only Allah, and there will always be only Him. We are but a drop, a breath, a blink within His endless ocean. And perhaps the greatest truth of all is this: the goal is not to find but to lose yourself.
Now, let's meet some of the greatest masters of Tasawwuf, those whose secrets shaped the path for generations of seekers. Let us continue our journey through the world of Sufism with Bayazid al-Bistami.
Bayazid al-Bistami: Among the Sufi masters, few are as respected and mysterious as Bayazid al-Bistami, known as the Sultan of Mystics. His life was filled with extraordinary and inexplicable events. He was born in the 9th century in what is now Iran and is believed to have reached one of the highest levels of spiritual enlightenment.
In his youth, he was an ordinary student studying jurisprudence (fiqh) and memorizing hadiths in the madrasa. But something deep inside him began to stir. The answers found in books no longer satisfied the questions in his heart. One night, he saw Prophet Muhammad (SAW) in a dream. The Prophet said to him: "Yazid, if you love Me, then love My servants first." That dream changed his entire life. The next morning, Bayazid closed his books and went out into the streets, serving the poor, visiting the sick, and helping those in need.
But even that was not enough because now he wanted to know Allah, not through words, but through experience. So, Bayazid made a decision. He withdrew into seclusion for 40 years. He lived away from people in mountains, caves, and remote places. Sometimes he would go days without food, sometimes months without speaking. His life became nothing but dhikr, contemplation, and search.
One day, a disciple asked him: "Master, all this solitude and silence, is it really worth it?" Bayazid smiled and said: "My son, if you want to find a precious jewel, would you search for it in the noise of the market or in the quiet depths of a mine?" After those 40 years, Bayazid reached a state where nothing of himself remained. He entered what the Sufis call Fana fi Allah, the state where the self dissolves completely, and only Allah remains. Bayazid was among the first Sufis in history to experience this deeply, but reaching that point was not easy. He spent years in loneliness, fasting, and reflection, pushing the limits of human endurance in pursuit of divine knowledge.
Bayazid's fame, however, comes not only from his ascetic life but also from his shathiyat, spontaneous ecstatic utterances spoken during moments of divine intoxication. These are words said in states of wajd (spiritual ecstasy), often beyond reason and sometimes appearing to challenge the limits of Sharia. We cannot share those sayings here. They were once included in the video but had to be removed. Those who wish to read them can find them in his writings. Bayazid carried one of the greatest secrets of Tasawwuf. Once a person reaches the state of Fana fi Allah, they can never again be the same.
Juneid al-Baghdadi: The Sultan of the Sufis. Born in Baghdad toward the end of the 9th century, Juneid ibn Muhammad is remembered as one of the greatest figures in Sufi history. He was given the title Sayid al-Ta'ifa, the master of the Sufi order. From childhood, Juneid studied both the outer sciences of Sharia and the inner path of Tasawwuf. He received his spiritual training from his uncle Sari al-Sakati.
But what made him unique among Sufis was his balance. He founded what became known as sober Sufism, a form of mysticism grounded in reason, awareness, and adherence to Sharia. Juneid used to say: "He who does not know Sharia cannot enter Tasawwuf. Tasawwuf without Sharia is a building without a foundation; it will collapse with the first storm."
One of Juneid's students was Mansur al-Hallaj, but Hallaj was impatient. He could not keep his inner state hidden. Juneid repeatedly warned him: "Mansur, do not reveal what is within you. Do not unveil the secret. Wait. Mature." But Hallaj did not listen. He went out and declared "Ana al-Haq." Years later, when Hallaj was executed, Juneid wept and said: "It was I who killed Hallaj because I could not teach him patience." These words show how serious and delicate the Sufi path truly is. It is not a place for carelessness. Every step must be measured; every word must be weighed.
Juneid was the one who systematized Tasawwuf, he organized its stages and states, bringing order and discipline to the spiritual path. According to him, a true Sufi must be patient, guard the secret, uphold the Sharia, weigh every word before speaking.
Imam al-Ghazali: The Man Who Found Truth Amid Doubt. At the end of the 11th century, in the famous Nizamiyah madrasa of Baghdad, there was a man named Abu Hamid Muhammad ibn Muhammad al-Ghazali. By the age of 40, he had become one of the brightest scholars of the Islamic world. He taught classes attended by hundreds of students and was recognized as an authority in fiqh, kalam, and logic. Yet, deep inside, he felt an emptiness, a restlessness that knowledge alone could not fill.
One day, while lecturing, his voice suddenly stopped. He could not speak for six months. He was ill, and no doctor could find a cure because his illness was not in the body but in the heart. One night, he made his decision. He left everything behind: his fame, his position, his salary, and his reputation. He put on the cloak of a Sufi and set out on a journey of the soul.
Eleven years of silence, discipline, and search. For 11 years, Ghazali traveled from village to village, mountain to mountain. Sometimes he stayed in a Sufi lodge in Damascus, sometimes in a Zawiya in Jerusalem, sometimes alone in the deserts of Hijaz. During these years, he wrote his greatest masterpiece, Ihya Ulum al-Din (The Revival of the Religious Sciences). It became one of the most important works in Tasawwuf, for Ghazali combined the depth of a scholar, the heart of a mystic, and the clarity of a philosopher. He later wrote: "For years I studied knowledge, but knowledge did not bring me to Allah. When I entered Tasawwuf, I tasted Him there." After 11 years, Ghazali returned, but he was no longer the same man. He had become Hujjat al-Islam, the Proof of Islam.
Muhyiddin Ibn Arabi: The Eye That Saw the Unity of Existence. From Andalusia to Damascus, the Knower of Two Worlds. Born in 1165 in Murcia, Andalusia, Muhyiddin Ibn Arabi (full name Muhammad ibn Ali ibn Muhammad ibn Arabi al-Hatimi al-Tai) became one of the greatest mystics and thinkers in Islamic history. In his youth, he studied both worldly sciences and spiritual knowledge. But everything changed after a dream. In that dream, he saw Prophet Muhammad (SAW), Prophet Isa, and Prophet Musa. All three said to him: "Go and awaken mankind."
After this vision, Ibn Arabi set out on a lifelong journey from Andalusia to the Maghreb, from Egypt to the Hijaz, and finally to Damascus. During his 70 years of life, he wrote more than 160 books.
Wahdat al-Wujud: The Doctrine of the Unity of Being. Ibn Arabi's most famous teaching is Wahdat al-Wujud, meaning the unity of existence. What does this mean? He said the only true existence is Allah. We are but His manifestations and reflections. The universe is His mirror. According to Ibn Arabi, all beings exist only through Allah's presence; nothing exists independently. To love creation, therefore, is to love Allah, for He is reflected in all that exists.
This teaching inspired many but also provoked controversy. Some called him Sheikh al-Akbar, the Greatest Master, while others accused him of heresy. But Ibn Arabi remained unmoved; he had seen the truth. His monumental works, Futuhat al-Makkiyah (The Meccan Revelations) and Fusus al-Hikm (The Bezels of Wisdom), explore these profound ideas in detail, shaping centuries of spiritual thought.
Rumi: The Man Who Became the Language of Love. Arrival in Konya and the Meeting with Shams. In 1207, Jalaluddin Rumi was born in Balkh. His father, Bahauddin Walad, was a well-known scholar of his time. They fled the Mongol invasion and settled in Konya in present-day Turkey. There, Rumi taught in the madrasa and led his father's Sufi lodge until one fateful day that would change his life forever.
In 1244, while walking through the streets of Konya, he met a wandering dervish named Shams al-Tabrizi. Shams looked at him and asked: "Tell me, who is greater, Bayazid al-Bistami or Prophet Muhammad?" Rumi was stunned. He thought deeply before answering, and from that very moment, he was never the same again.
Sama and Divine Love: Rising Through Turning. Rumi's friendship with Shams al-Tabrizi transformed him completely. For months, they spoke and meditated together, exploring the deepest mysteries of love and existence. Then, one day, Shams suddenly disappeared. In his longing to reunite with his friend, Rumi began to turn, turning again and again, his heart spinning in remembrance of Allah. And from this longing was born the sacred ritual of Sama, the whirling dance of ascent toward the divine.
All of Rumi's poetry and his great masterpiece, the Masnavi, emerged from the pain of that separation. He wrote: "The heart is an ocean, and the nightingale is its pearl. But alas, the gardener does not separate the rose from the thorn." Rumi passed away in 1273 in Konya, leaving behind timeless works: Masnavi, Divani Kabir, and Fihi Ma Fi. And among his most famous sayings is the one that continues to call out to humanity across centuries: "Come, come, whoever you are. Be you unbeliever, fire worshipper, or idolater. Come. Our lodge is not a place of despair. Even if you have broken your repentance 100 times, come."
Bayazid al-Bistami and the Secrets of the Infinite Journey. Toward the end of this mystical path, Bayazid al-Bistami described encountering divine truths through the guidance of angels and prophets. He expressed this profound transformation in these words: "I shed myself as a snake sheds its skin, and then I saw within me the reflection of all creation."
But this is where things become even more mysterious. Bayazid spoke of a state he called Fana, the annihilation of the self. In that state, he said, he transcended time and space, experiencing the past, present, and future as one single moment. Some later believed that through his spiritual practices, Bayazid may have discovered the secret of traveling between dimensions or even moving through time itself.
For the Sufis, such experiences were not fantasy; they were glimpses of the boundless reality beyond the veil of the material world, where the soul, freed from the self, rises toward eternal union with Allah.
The Hidden Knowledge of the Sufi Saints: Forbidden or Forgotten? Why was this knowledge hidden? According to some, the great Sufi masters concealed their deepest secrets to protect humanity from itself. This knowledge was said to be so powerful that it could either illuminate the soul or drag it into darkness. These ancient teachings were rarely spoken openly; they were whispered through poems, metaphors, and parables, hidden beneath layers of meaning. Only those with pure hearts and disciplined spirits could uncover their true essence.
Others believed the secrecy came from external forces: rulers and religious authorities who feared that such knowledge could shatter the balance of power. After all, if the limits of time, space, and even life itself could be bent, who could be trusted to bear that responsibility? Would such knowledge liberate humanity or enslave it?
But perhaps the truth is far more unsettling. Maybe this knowledge was never meant to be found by mankind at all. The Sufis often spoke of hijab, the veil, the barrier that separates our world from the absolute reality. Beyond that veil lies a truth so vast, so overwhelming, that the human mind cannot comprehend it on its own. Only a soul purified and matured through years, perhaps lifetimes, of spiritual refinement could cross that threshold safely.
And what lies beyond that veil? Some mystics speak of oceans of endless light where time dissolves and all separation fades away. Others describe realms of shadow where the laws of existence unravel and the unprepared lose themselves completely. So, why is it so dangerous to look beyond? The ancient warnings were not about evil forces but about seekers who lost their minds before the immensity of truth itself.
But according to some, those seekers did not fall into madness because of dark forces; they were overwhelmed by the sheer vastness of the truth they had witnessed. It was as if they had looked into an infinite cosmic mirror and could no longer recognize their own reflection. What if this hidden knowledge was not a gift but a test? A key given not to unlock the secrets of the universe but to reveal who we truly are and whether we are ready for the responsibility that such knowledge brings. What would happen if we tore the veil too soon? Would we awaken something that humanity is not yet evolved enough to understand or control?
Some say that modern science and technology have now brought us to the same threshold that the Sufis guarded for centuries. But the question remains: Are we ready to cross it? We have uncovered the possibility of an ancient wisdom, one that has been hidden and protected through the ages. Yet, this is not the end; it is only the beginning. We have walked through the mystical paths of the Sufi saints, glimpsed the secrets they protected, the hidden dimensions, the unseen powers, and the unity that binds all existence. But this is not just an old story; it is a living legacy. The veils they spoke of still surround us. The gates they opened still stand, waiting for those who dare to enter.
And now, we stand right at that threshold. The same questions they once asked still echo today: Who are we? What is reality? And what happens when we face truths we are not yet ready to see? Perhaps that is why you have come here. Perhaps you too have felt the calling. This journey is not over; in fact, it is just beginning.