The Turkish Cypriot Shaykh Muhammad Nazim Adil al-Haqqani (b. 1922), leader of the Naqshbandi-Haqqani Sufi order with a transnational network of disciples, ceased his travels in the early 2000s. Consequently, regular visits to his home in the northern Cypriot village of Lefke are important in the lives of his devoted disciples. Recently, however, visitors’ physical access to the shaykh has been limited due to his advanced age. At the same time, the shaykh is arguably more accessible than ever. This paper draws on fieldwork in Naqshbandi-Haqqani settings in both London and Cyprus between 2006 and 2009. It also considers how the Internet has been used for disseminating the shaykh’s communications. ‘Transnationalism’ here carries two meanings: 1) as a condition, a world where transnational connections significantly affect peoples’ lives, and 2) as a project, meaning ideas advocating patterns of action and belonging that transcend national borders. Both these aspects are central in the case of Shaykh Nazim and his disciples. His disciples come from very different backgrounds to visit his home; what they share is primarily an intense emotional bond to the shaykh, who for them embodies ‘true Islam’. The shaykh in his turn addresses ‘all nations’ in his communications, propagating an Islamic Sufism that transcends ethnic, cultural and national borders. Previously, his message was chiefly spread through extensive travels and books. In recent years, his particular understanding of Sufism has been disseminated via the Internet, becoming one vocal position among many within a transnational Muslim public sphere where interpretations of Islam are presented, contested and consumed, meeting both resonance and rejection. This paper argues that due to a high-profiled public agenda in national environments, e.g. efforts to establish a political coalition of Sufis in Britain with Shaykh Nazim’s blessing, paired with skilled use of the Internet in disseminating Shaykh Nazim’s communications worldwide, it is possible for the shaykh to impact the transnational Muslim public sphere despite his physically isolated situation. Evidence of this impact can be seen in the visits of symbolically important guests to his home in Cyprus, such as Sufi shaykhs of other orders from various contexts who come to pay their respect. This can furthermore be related to an emerging transnational Muslim discourse propagating ‘traditional Islam’ as opposed to ‘extremism’.