Bayazid al-Bistami [quddisa sirruhu]

Bayazid al-Bistami [quddisa sirruhu] is mentioned in almost all works on Sufism and biographical collections, yet most of these accounts focus on his sayings, and legendary anecdotes, while providing very little historical information about his life. Based on the limited details available, he was born in the town of Bistam in the province of Khurasan, Iran. His grandfather, Suroshan (Serushan), was originally a Zoroastrian priest who later embraced Islam. His father, Isa, was known for his piety and had two daughters and three sons—Adam, Tayfur, and Ali—all of whom were devout worshippers and ascetics. The middle son, Tayfur, became widely known as Sultan al-‘Arifin, Pir-i Bistam (the Master of Bistam), and Bayazid (Abu Yazid). Abdurrahman Jami [quddisa sirruhu] mistakenly recorded his name as Abu Yazid Tayfur ibn Isa ibn Adam ibn Suroshan. However, this lineage actually belongs not to Bayazid al-Bistami [quddisa sirruhu] himself, but to his elder brother Adam’s grandson. To distinguish between the two, the first is referred to as Bayazid the Elder, while the latter is called Bayazid the Younger. 

Qushayri [quddisa sirruhu] records two possible dates for Bayazid’s passing: 234 AH (848 CE) and 261 AH (875 CE), favoring the latter. Harawi [quddisa sirruhu] also considers 261 AH more accurate. Sullami [quddisa sirruhu] mentions both dates without choosing between them.  

Sarraj [quddisa sirruhu] includes Bayazid [quddisa sirruhu] among the Sufis who performed Hajj only once in their lifetime, indicating that he did not travel extensively in pursuit of knowledge and spiritual realization. Indeed, he himself advised Ahmad ibn Hadrawayh that excessive wandering was not beneficial. According to Sarraj, Bayazid’s Sheikh in tasawwuf (spiritual master in Sufism) was a man named Abu ‘Ali al-Sindi, who was  ummi  (unlettered). Bayazid taught him only the necessary religious sciences required to fulfill his obligations and, in return, learned from him the sciences of  tawhid  (Divine Oneness) and  fana’  (annihilation in Allah). ‘Attar [quddisa sirruhu] relates that Bayazid [quddisa sirruhu] attained his high spiritual rank through severe self-discipline and strenuous struggles against his lower self.  

Living in the early period of Sufism, Bayazid al-Bistami [quddisa sirruhu] was associated with numerous figures of his time. There are various anecdotes linking him to Shaqiq al-Balkhi, Hatim al-Asamm, Ahmad ibn Hadrawayh, Dhul-Nun al-Misri, Abu Turab al-Nakhshabi, Yahya ibn Mu‘adh, and Sahl ibn ‘Abdullah [quddisa esrarahum]. These narratives primarily emphasize Bayazid’s exceptional spiritual rank. It is reported that Yahya ibn Mu‘adh [quddisa sirruhu] once sent him a message saying, "Here, among us, one has drunk so deeply from the goblet of Divine Love that he shall never thirst again." Bayazid [quddisa sirruhu] replied, "And here, among us, one has swallowed the seven seas in a single gulp and still stands with open mouth, asking, ‘Is there more?’” However, many of the stories regarding Bayazid’s [quddisa sirruhu] interactions with his contemporaries are not historically verified.  

During his lifetime, Bayazid was visited by numerous people, many of whom became devoted followers and adhered to his teachings. Some of these followers were from his own family. His elder brother Adam’s son, Abu Musa, as well as Musa ibn ‘Isa (known as ‘Umay), and Tayfur ibn ‘Isa (referred to as Bayazid the Younger) were among those deeply influenced by his teachings. Among them, Abu Musa held a particularly esteemed position; Bayazid [quddisa sirruhu] greatly admired him, valued his purity of heart, and entrusted him with profound spiritual secrets that he disclosed to no one else. Bayazid’s [quddisa sirruhu] well-known disciples and successors include Ibrahim al-Harawi, Hasan ibn ‘Alawiyyah, Abu ‘Abdullah al-Maghribi, and Abu Musa al-Dubayli [quddisa esrarahum]. 

Bayazid holds a significant place as a pivotal figure in various Sufi genealogies ( silsilahs ), often serving as a key link in spiritual chains. It is particularly remarkable that a conservative order such as the Naqshbandiyya accords great importance to this ecstatic and enraptured wali, sometimes even regarding him as an  Uwaysi  (one who receives direct spiritual inheritance without a living master). 

His tomb is located at the center of a historical complex in Bistam, unadorned and devoid of ostentation. It is said that Ghazan Khan intended to build a mausoleum over his grave, but after Bayazid [quddisa sirruhu] appeared to him in a dream, he abandoned the idea. Later, Olcaytu had a mausoleum constructed there. Throughout history, the tomb of Bayazid al-Bistami [quddisa sirruhu] has been visited by numerous sultans and statesmen, who sought blessings and inspiration from his legacy.