by When Allah created humankind in the most beautiful form and sent them to the world, He also bestowed upon them knowledge of His beautiful names, which bear His attributes. The Almighty, who has directed all of creation to serve and be at the disposal of humankind, has crowned this candidate for wisdom with the title of vicegerent.
In the *Rebabname*, written 800 years ago by Sultan Veled in the *mesnevi* style, it is stated that reason was entrusted to humankind; that this is the ability to distinguish between good and evil; that the “servants of God,” known as *merd-i Hüdâ*, are worthy of this trust; and that Khizr (A.S.) serves as a model for the servants of God, that the believer is a mature candidate for this path, and that this destination can be reached through patience.
In the Holy Quran, in the Surah al-Baqarah, when those who rely on Allah (the God-fearing) are described, it is explained that they are people who believe in the Unseen and practice true worship. Since the Unseen encompasses all forms of existence beyond the narrow scope of our conscious knowledge—things we are incapable of comprehending—we must look beyond the cause-and-effect relationships in our interactions with the physical world, which is our limited means of acquiring knowledge, and turn to another path of knowledge. This is revelatory knowledge—a state of knowing and awareness bestowed by Almighty Allah upon those who are worthy, transcending the constraints of time and space and opening up to infinity.
The great masters of Sufism believe that they will attain the immortal awareness of the realm of eternity by drawing closer to the sublime power that is closer to them than their own jugular veins, and they structure their teachings to strengthen faith. Thus, while living in this world, they choose to be attuned not only to worldly conditions but also to the unchanging truths of eternity. Quantum physics, which is only now beginning to be understood, reveals that every particle in the universe is aware of every other particle. These friends of the Supreme Truth exemplify the consciousness of unity in this relative realm, living with maturity oriented toward the whole across all dimensions. In the book *The Tales of the Gnostics*, written by Ahmad Eflaki 800 years ago, it is stated that Hazrat Mevlana performed the sema for 3, 7, 16, and 40 days and nights without stopping, and that on one occasion he was seen performing the sema in 40 different places at the same time.
Born in Bursa in the year 1489 AD, Hz. Üftade Mehmet Muhittin is also a prominent figure in the history of Turkish Islamic Sufism. Let us recall an incident from his life that is relevant to our topic:
A woman approached Aziz Mahmut Hüdai Efendi, who served as a judge in Bursa, requesting a divorce from her husband. She stated that her husband had disappeared during Eid al-Adha and claimed five days later that he had gone on the Hajj and returned with gifts; she argued that this was impossible, that her husband was lying, and that she therefore wished to divorce him.
The judge also hears the husband, who claims to have gone on the Hajj and returned. When the man says that there were people who saw him during the Hajj and that he can call them as witnesses, the judge decides to wait for the witnesses to return from the Hajj. When the witnesses arrive and confirm that they saw him during the Hajj, the case is dismissed.
After this case, the qadi, believing it would be impossible to make a round trip to Mecca in five days, began his investigation. He visited the plaintiff’s husband to try to find out what such a journey would entail. Eventually, he came across two names: Üftade Muhittin Mehmet and Eskici Baba.
While the prospective pilgrim was grieving because he could not go on the Hajj, His Holiness Üftade appeared and sent him to Eskici Baba. Eskici Baba transported the prospective pilgrim to the Hajj through a journey known as “tayyi mekân” and “tayyi zaman”—a journey that takes place between dimensions with Allah’s permission and consent.
This event is known as one of the recorded and widely accepted accounts among Sufis, and it demonstrates the interdimensional influence of consciousness that has attained oneness—both for itself and for others.