A Digital Atlas of Sacred Geography
1113 records · Page 16/47
Saints whose death anniversary falls this Hijri month (sourced).
A great saint who lived in 13th-century Tillo and is held to have reached the rank of Qutb al-Aqtab; regarded as founder of the Hamzaviyya branch, his lineage traced to the Companion Khalid b. al-Walid. According to his shrine's inscription he died in 669 AH (1271 CE). His tomb stands in the center of Tillo (Aydınlar) and is a major regional shrine. (Sources: Kültür Portalı/Siirt Provincial Directorate; Abdulhalim Durma, Siirt Evliyaları)
A 19th-century Naqshbandi shaykh, known for sermons at Siirt's Great Mosque, notably a forty-day exegesis of Surat al-Ikhlas. Born in 1816 in Fersaf (Dereyamaç) village of Siirt, he died there in 1891 and was buried, per his will, in the upper part of the village. His tomb lies on the Siirt-Tillo road about 7 km from the center. (Sources: Siirt Solidarity Foundation (SİDAV); Siirt Haberci/local records)
A Halveti dervish who came to Karaman in the era of Karamanoğlu İbrahim Bey, who endowed him a large lodge; nicknamed Siyahser (Karabash, 'black-head') for riding a black horse and wearing black. Per his gravestone he died in Şevval 870 AH (1465-66) and was buried in the tomb west of the Siyahser Mosque; he is distinct from the famous Kastamonu Halveti Karabaş Velî (d.1686). (Sources: Sahip Ata Waqf Museum/Ministry of Culture; Türk Kültür Varlıkları Envanteri Karaman 2009, TTK)
Per the tomb inscription read by İbrahim Hakkı Konyalı, his real name was as-Sayyid Fahreddin al-Husayni al-Mashhadi al-Hanafi Ahmed Pasha, a sayyid descended from Husayn and of Mashhad origin. He is buried in the tomb within the precinct now known as the Zeyve Sultan Mosque in central Karaman; death given as c.1421. (Sources: İbrahim Hakkı Konyalı, Karaman Tarihi; Türk Kültür Varlıkları Envanteri Karaman 2009)
An Ottoman-era Sufi sheikh who lived in the Kirazlıyayla (formerly Lafsa) quarter of Başyayla; his tomb inscription names him 'Qutb al-Arifin Sheikh Ahmed Efendi' and he is buried beside the Kirazlıyayla Mosque he himself built. Per the inscription he died in 1101 AH (1690); local tradition traces his lineage to Imam Muhammed Bağevi of Bukhara (flagged as traditional). (Sources: Başyayla District Governorate; kulturenvanteri.com KE No.4626; Karamandan.com)
The elder brother of Mawlana Jalal al-Din Rumi; he died young in Larende (Karaman) during the family's migration and was buried there together with their mother Mümine Hatun. The Karaman Mevlevihane (Aktekke / Mâder-i Mevlânâ) was founded on the site of these graves; no firm death year is recorded (undated), and he must not be confused with Mawlana's same-named son Alaeddin Çelebi (d.1262, buried in Konya). (Sources: TDV İslâm Ansiklopedisi 'Karaman Mevlevîhânesi'; Dünya Bizim)
Ottoman prince, eldest son of Orhan Bey; in Ottoman history he is known as the conqueror of Rumelia , and according to tradition he is the prince who began the first movement of conquest by landing on the Gallipoli peninsula. His date of birth is not known for certain. The first contemporary source in which his name appears is the Mekece endowment deed dated 724 (1324), where he is recorded among the witnesses as Süleyman b. Orhan . The title Paşa is found in the work of Ahmedi, regarded as the first Ottoman history; this title, which no other member of the dynasty used apart from his uncle Alaeddin Paşa, may be connected with his being the eldest prince among his brothers. There is no information in contemporary sources on his early years. Ottoman sources write that he played a part in the taking of İznik (1331) and that after the conquest of İzmit (1337) some places in that region were given him as a timar; the source notes that this cannot be verified, but that his presence at his father's side in the conquests of İznik and İzmit is highly probable. When the principality of Karesi was annexed, his father gave him its governorship; with his capture of Kapıdağ, Edincik and Lapseki the Bursa-Lapseki road became the route of passage to Rumelia. The firm information on his crossing to Rumelia is in the chronicle of the Byzantine emperor and historian Kantakouzenos, who was himself at the centre of events. Kantakouzenos had married his daughter Theodora to Orhan Bey in 1346 and asked his son-in-law for help against the Serbian tsar Stefan Dušan. Orhan Bey sent a cavalry force of 10.000 under his son Süleyman (749/1348). His second crossing was also at Kantakouzenos's request, but Orhan Bey recalled him (751/1350). On his third crossing in 753 (1352) he helped to relieve Edirne and, in the winter of 1352, routed the Serbian-Bulgarian forces on the Maritsa at Empythion; on this occasion he came to Edirne and met Kantakouzenos, and so was in a sense the first Ottoman bey to set foot in Edirne. During this campaign he took many places on the Gallipoli peninsula; the fortress of Çimbi (Tzympe) became an Ottoman military base, and Süleyman Paşa did not evacuate it despite Kantakouzenos's offer of 10.000 gold pieces. When a great earthquake devastated the Gallipoli coast on 2 March 1354 he received the news near Biga, crossed over at once and took control of the town, had Gallipoli rebuilt, and settled volunteers brought with their families from Karesi in the ruined towns. The emperor's offer of 40.000 gold pieces, four times the earlier compensation, was likewise refused. He then extended his Bolayır-based raiding towards the Marmara coast of Thrace and the Maritsa valley; raids on Malkara, Keşan and Tekirdağ began. During the crisis caused by the captivity of his brother Halil (1357) he fiercely resisted proposals to evacuate Gallipoli. According to Ottoman sources he died between Bolayır and Seydigazi while hunting, when his horse caught its foot in a hole and he fell. It is generally accepted that he died in the autumn of the year 758 (1357). It is said that Orhan Bey, deeply grieved at the news, came at once to Bolayır and had his son buried there. According to one report Süleyman Paşa had asked in his testament to be buried at Bolayır should he die, thinking that the gazis would thereby hold their ground there. Byzantine sources regard him as Orhan Bey's heir and the de facto manager of the affairs of state; Ottoman sources praise him as a raiding leader of courage and generosity. Of his sons, Melik Nasır drowned at sea, while İsmail and İshak continued raiding on the frontier; of his daughters, Sultan Hatun was married to Candaroğlu Süleyman Bey II, and Efendizade Hatun died at Akşehir. He built a masjid and a madrasa at İznik and a masjid at Bursa, and endowed them richly. His Circle of Influence — Some Ottoman sources state that the gazis of the Rumelian frontier regarded him, together with Gazi Umur Bey, as a great military and spiritual leader, and that his memory was kept alive in legends. In Oruç Bey's words: "Among the gazis, Süleyman and Umur are possessors of sainthood (velayet)." At his death the Ottoman frontier in Rumelia reached westward to between Keşan and İpsala, and on the Marmara coast to the south of Tekirdağ; Ferecik had been taken shortly before his death, and raids reached Didymoteicho. His Tomb and Complex — His endowment deed drawn up in the reign of Mehmed II and the endowment survey registers show that he built at Bolayır a complex consisting of a mosque, a zawiya, an imaret, a caravanserai and a tomb. Bolayır was the starting point for military units coming from Anatolia to join the conquests in Rumelia. Of the complex only the mosque and the tomb have survived. The square tomb, repaired in 956 (1549) according to its verse inscription, has a roof resting on an octagonal drum, an octagonal pyramid inside and dome-shaped outside, which is unusual in Ottoman architecture and bears traces of the Seljuk kümbet design. His grave, set on a platform, is surrounded by cast-brass railings in the Empire style from the second half of the XIX century. The original gold-embroidered turban of the cenotaph was moved first to the Museum of Turkish and Islamic Arts and then to the Topkapı Palace Museum. It is related that his horse, which died with him, is buried at his feet. Near the tomb lies the grave of Namık Kemal, whose remains were brought here from Chios in accordance with his will.
A 17th-century figure who served for many years as a Janissary Agha and, after retirement, settled in the Soğukkuyu neighborhood of Tekirdağ, where he founded a Sa'diyye order lodge and soup kitchen, spending his wealth on charity. Evliya Çelebi praised him in his Seyahatnâme as a 'commander who devoted his means sincerely to good works.' The lodge was demolished after the 1925 closure of tekkes, but his tomb was preserved through the efforts of historian Mehmet Serez. (Sources: Trakya Gazetesi; Tekirdağ Bakış 'most-visited tombs of Thrace')
A Turkish scholar, Sufi and translator; his principal renown rests on the Envârü'l-âşıkīn . He was the younger brother of Yazıcıoğlu Mehmed (d. 855/1451), the author of the Muhammediyye . Their father was Yazıcı Sâlih. He lived at Gallipoli. He received instruction from Hacı Bayrâm-ı Velî (d. 833/1430), the founder of the Bayramiyye order. He followed the Hanafî school and led a life of asceticism. It is related that the epithet Bîcan (lifeless) came from his being physically weakened by continuous fasting and spiritual discipline. He died after 870 (1466). His Poetry and Sufi Line — He used a flowing and intelligible prose addressed to ordinary people rather than to scholars. In his own words: "I wrote in Turkish so that everyone may benefit." He placed religious and mystical instruction above artistic refinement; thanks to this choice the Envârü'l-âşıkīn was read for centuries. His Works — 1. Envârü'l-âşıkīn (855/1451). A free Turkish translation of his brother's Arabic Megāribü'z-zamân . 2. Acâibü'l-mahlûkāt (857/1453). A condensed translation of Qazwīnī's work of cosmography. 3. Dürr-i Meknûn. A compilation in eighteen sections treating creation, prophecy and the hereafter. 4. Müntehâ. A Turkish rendering of Ibn al-'Arabī's Fusûs al-hikam by way of Mu'ayyad Jandī's commentary. 5. Şemsiyye (870/1466). A prose adaptation of his father's astrological poem. 6. Cevâhirnâme. His only known work in verse, on the medicinal properties of precious stones.
An 18th-century Sufi and lodge poet, born in Çorlu, a disciple and khalifa of İsmail Hakkı Bursevî, a major figure of the Celveti order. In his youth he travelled with Bursevî to Damascus, studied under him, and copied his master's Rûhu'l-Beyân commentary. At the request of the people of Çorlu he was appointed khalifa in his hometown; he died in 1182/1768. NOTE: his burial place is disputed — the Türk Edebiyatı İsimler Sözlüğü places his grave in the Aziz Mahmud Hüdâyî precinct in Üsküdar, while the Bormalı Mosque tomb in Çorlu is also attributed to him. (Sources: Türk Edebiyatı İsimler Sözlüğü; camiler.org)
A 14th-century scholar of the early Ottoman period associated with the circle of Şeyh Edebâli. He is buried inside the Şeyh Edebâli Mausoleum in Bilecik alongside Edebâli and his family. Detailed biographical information is scarce; he is recorded among the notable figures interred in the tomb. (Sources: Bilecik Governorate — Şeyh Edebali Türbesi; evliyalar.net)
The founder and first sheikh of the Gallipoli Mevlevîhâne. 🔴 This record rests on an indirect source : the figure has no independent encyclopaedia article; what follows is what the article on the mevlevîhâne he founded gives. He was the son of Kara Hasan Ağa, a janissary commander; the nisba Ağazâde comes from this. In the words of the source he renounced worldly possessions in his youth and became a disciple of Bostan Çelebi I at the Mevlânâ lodge in Konya, completing his retreat there. After serving many years in the sacred kitchen and receiving authorisation he returned to Gallipoli. He first gave Mesnevî lessons at the Ahî Devle lodge; he then established a proper Mevlevî convent at its present site. He continued as the leader of the convent until 1063 (1653). His Circle of Influence — Among those he trained is Neşâtî Ahmed Dede , the foremost representative of the Sebk-i Hindî style and sheikh of the Edirne Mevlevî lodge; it is recorded that Neşâtî drew great benefit from him. His Tomb and Complex — He was buried at the site of the mevlevîhâne; but the source records that the exact location of his grave became uncertain over time .
Şühûdî Muhammed Efendi (d. 1021/1612) was a Halveti sheikh and poet born in Hasköy. He reached spiritual maturity under Şeyh Yâkûb Efendi, then returned home to serve as imam-preacher at the Ali Pasha Mosque in Babaeski. He is recorded as having a divan and was buried in Babaeski. (Sources: Mahmûd Cemâleddîn-i Hulvî, Lemezât-ı Hulviyye, Süleymaniye Lib. no. 4536, p.157; Evliyalar Ansiklopedisi)
The Zindan Baba Tomb in Lüleburgaz (Kocasinan neighbourhood) is an Ottoman, Bursa-type single-domed structure standing where the dungeon of Lüleburgaz Castle once was. Its oldest record is the Edirne Yearbook of H.1310. The identity of the buried figure is uncertain, contested between folk narrative and historical record; one view proposes he may be Kasım Paşa, son of Sokollu Mehmed Paşa. It is a registered monument open to visitors. (Sources: Kırklareli Cultural Heritage Inventory, reg. 39-05-708; TÜRÜK Journal)
Sarı Saltuk (d. 697/1297-98) was a legendary dervish-warrior prominent in the Islamization of Anatolia and the Balkans. After his death, cenotaph-lodges were opened in his name at several centres, one being the Eski Baba Lodge in Babaeski. The lodge-tomb was ruined during the Balkan War occupation and the 1925 closure of lodges, then fully destroyed during Istanbul-Edirne road works. His actual grave is held to be in Babadağı, Romania; Babaeski is a makam (cenotaph). (Sources: TDV İslâm Ansiklopedisi 'Sarı Saltuk' [M. Kiel]; F. Maden, Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi 2020)
Şeyh Bâlî was a Halveti sheikh who held a lodge (zaviye) in Vize. The Edirne Yearbook of H.1310 records that his lodge-form tomb stood in Vize; Abdurrahman Bâdî Efendi likewise relates that the lodge had fallen into ruin while the tomb remained standing. Vize was a long-standing Sufi centre hosting many lodges. (Sources: Edirne Provincial Yearbook H.1310; A. Bâdî Efendi, Riyâz-ı Belde-i Edirne; R. Engin)
According to the tomb inscription he is counted among the Khorasani Turkmen dervishes, a reputed disciple of Khwaja Ahmad Yasawi who came from Turkestan to Anatolia with his wife Ünzile Hatun. His tomb sits on a rock above the E-25 road in the Ahmediye (formerly Adliye) neighborhood of Arifiye and is a popular faith-tourism site; his 'ant' legend lives on in local folklore. Biographical details rest largely on oral tradition (marked makam/legendary). (Sources: Sakarya Directorate of Culture and Tourism; Sakarya University Şehir Hafızası)
A Naqshbandi-Khalidi scholar and sheikh, khalifa of Mawlana Khalid al-Baghdadi; nicknamed 'Kudsi' because his retreat was in Jerusalem, he guided disciples at the Ketenci Baba lodge in Karaman. He died in 1254 AH (1834) and was buried in the precinct of the Kethâne (Ketenci) Mosque in the Sekiçeşme quarter of Karaman. (Sources: Konyapedia; evliyalar.net; Karamandan.com)
Named in the Vilâyetnâme of Hacı Bektâş-ı Velî, he is regarded as a Khorasani / Abdalân-ı Rûm dervish associated with the spiritual conquest of Taraklı; some traditions count him among Akyazılı Sultan's brothers, others as a son of Karaca Ahmed. His tomb on Hıdırlık Hill in Taraklı's Ulucami neighborhood has been visited for centuries and honored annually by the 'Hıdırlık Pilavı' tradition. The figure is hagiographic and not fully verifiable from historical records (marked makam/legendary). (Sources: Vilâyetnâme of Hacı Bektâş; Sakarya University Şehir Hafızası)
An Ottoman-era figure whose tomb stands on Kumyol Avenue in Çorlu; per the inscription on his gravestone he died in 1843. A neighbourhood (Muhittin Mahallesi) is named after him and he is venerated locally. Detailed biographical information has not survived; his tomb is registered as a cultural heritage asset in the Cultural Inventory. (Sources: Evliyalar.net 'Muhittin Baba — Çorlu'; Kültür Envanteri)
A Babai-Vefai dervish active during the reign of Osman Gazi, one of the frontier sheikhs within the circle of Şeyh Edebâli. He is buried inside the Şeyh Edebâli Mausoleum in Bilecik. Little detailed information survives; he is remembered among the dervish leaders of the Ottoman foundation era. (Sources: Bilecik Governorate; evliyalar.net)
Originally a Byzantine nobleman (Mikhael Kosses), the tekfur of Harmankaya, who became a close companion-in-arms of Osman Gazi; he converted to Islam in 1313, taking the name Abdullah. He guided early Ottoman conquests and died at Yenişehir in 1327. His tomb is in Harmanköy village (İnhisar), a place of visitation with annual commemorations each September. NOTE: a gazi-companion rather than a Sufi saint; his tomb is popularly venerated. (Sources: TDV İslam Encyclopedia 'Mihaloğulları'; Bilecik Governorate; Kültür Envanteri)
A Naqshbandi sheikh, khalifa of Sheikh Hacı Muhammed Bahaeddin Efendi of the Memiş Efendi lineage, appointed mufti of Karaman in 1919. He died in 1962 and was buried, like Hasan Kudsi Efendi, in the precinct of the Kethâne (Ketenci) Mosque in the Sekiçeşme quarter. (Sources: Karamandan.com; tarihgezisi.com; evliyalar.net)
An Edirne-born Mevlevî sheikh and mystical poet (pen name Enîs). On the death of his master Neşâtî Ahmed Dede in 1085/1674 he became sheikh of the Edirne Muradiye Mevlevîhâne, holding the post for some sixty years and becoming one of the most influential Mevlevî sheikhs; he died around 1147/1734. He is buried in the Muradiye Mosque cemetery alongside Neşâtî and Ali Eşref Dede. (Sources: TDV İslâm Ansiklopedisi 'Enîs Receb Dede' & 'Murâdiye Külliyesi-Edirne'; Türk Edebiyatı İsimler Sözlüğü)
