Teyyul-ard denotes the quick transportation from one point to another in an instant. Teyyul-ard is something extraordinary and above normal human power, and is only possible for those who have total control over the chain of causes. The most important issue in this regard is for one to gain knowledge of the self; knowing that through correct spiritual development and purification that Islam approves of, one can become the manifestation of Allah's (swt) qualities and names. In order to reach such knowledge, it is necessary to cleanse oneself of spiritual impurities and adorn it with godly qualities through divine law.
According to the famous hadith of Qurbul-Nawafil, man can excel to the point that Allah (swt) becomes his eyes, ears, tongue, etc., meaning that everything he does becomes godly. Of course, taking this route must be with the help of the Ahlul-Bayt and under the supervision of a mentor who he himself has gone the way and knows well of it.
A mere few pages aren't enough for a thorough explanation of how teyyul-ard can be achieved, but we will briefly point to several important points:
1- Teyyul-ard is something extraordinary and not common. What this term denotes is one’s quick transportation to any point in this world. The only way to achieve such a thing is for one to have metaphysical powers and control over natural causes and effects in this world.
2- Attaining metaphysical powers and having natural causes under one’s control calls for many things in which the most important of all is to gain knowledge of the self, meaning that one reaches a level of understanding enabling him to know that: First of all, he and all other creatures other than Allah (swt) have no existential and practical independence and that nothing they do is done without the His consent.
Secondly, although man is nothing and possesses nothing per se, and also bears no strength to be able to do anything by himself, but through Allah's (swt) consent and permission, can become the point of manifestation of divine qualities and names and actions, making him the most complete ‘reflection’ of Allah's (swt) essence.
3- Reaching such a rank, on one hand is contingent upon purification of the soul from all impurities, meaning freeing oneself of all wrong thoughts and actions, and at the same time, calls for the adornment of the soul with good qualities, meaning to attain godly qualities and adorn the heart with them and also to have good actions, intentions and thoughts, all of these resulting in a pure soul. To put it in more complete terms, to reach nearness of Allah (swt), enabling him to possess the “Great Name” of Allah (swt), and reaching wilayah takwini (generative authority). This will bring about total submission of all creation to him and he will be able to interfere in the causes and effects that take place in this world. In essence, teyyul-ard is one of the entailments and results of the strength of the soul of such a person and one of the manifestations of his pure nafs.
4- The way to purify oneself and adorn it with good qualities, only lies in acting upon divine law that the prophets have brought us, Islam being the most complete and final one, brought to us by Prophet Muhammad (pbuh), and making one’s everyday life correspond with it.
5- Although divine laws are comprehensive and cover many things, but in the case of attaining very high and extraordinary spiritual powers, there are no laws that oblige it. At the same time though, our imams have disclosed that in addition to the apparent meanings of religious scriptures, there are also esoteric and inner meanings. They have also explained the ways of reaching higher spiritual levels and have encouraged those who bear the potential for such to take the spiritual journey. Here we will limit ourselves to one of the most famous hadiths in this regard; the hadith known as Qurbul-Nawafil which is a qudsi hadith (a hadith in which Allah (swt) is the one speaking in it):
The prophet of Allah (swt) says: “Allah (swt) said: “My servant doesn’t express his love to me through anything more beloved to me than what I have made wajib upon him, and he comes closer to me through the nawafil [mustahabb acts], until I also love him. When I love him, I become his hearing that he hears with, his sight that he sees with, his speech when he speaks, his hand that he uses, and his feet that he walks with. If he ever calls me for anything, I answer his call.”
6- Covering the different levels of spirituality without getting help from the Ahlul-Bayt is impossible because Allah’s (swt) grace flows through them and they are at the top of all true mystics, as we read in the ziyarah of Jame’ah Kabirah: “Allah (swt) began creation with you and also ended it with you.”
7- Because spiritual purification can get very complicated, the ‘wayfarer’ must do what he does under the supervision of a complete mentor who knows the truth and is a person of mukashafah (disclosure), and advises his students according to Islamic guidelines and the teachings of the prophet (pbuh) and the holy imams (as) and not to try to make this journey by himself.
 Hoseini Tehrani, Seyyed Mohammad Hosein, Mehre Taban, pp. 182-183.
 Rahe Roshan (Farsi translation of Mahajjatul-Beydha), vol. 1, pg. 32.
 Mehre Taban, pp. 182-183; for further information on what teyyul-ard is, see: The true essence of teyyul-ard.
 Ebrahimian, Seyyed Yusuf, Armaghane Aseman (A commentary on the book Ensan dar Orfe Erfan, Hasanzadeh Amoli, pp. 526-534).
 Mahasen, Barqi, vol. 1, pg. 291; Usul Kafi, vol.2, pg. 352.
 “بکم فتح الله و بکم یختم” , Mafatihul-Jinan, Ziyarat Jame’ah Kabirah.
 Sharhe Moqaddameye Qeysari, pp. 594-595.