A Digital Atlas of Sacred Geography
1036 records · Page 16/44
A saint buried in Kütahya within the ahî (futuwwa) tradition. Listed among Kütahya's saints, his grave near İshak Fakih (İshak Mosque) is among the city's old visitation sites. Sources give his death as 1071 AH; detail is limited. (Sources: Evliyalar.net; İslam ve İhsan)
MAQAM. The Persian Companion Salman al-Farisi (Salman al-Pak) is traditionally said to have spent part of his youth in Nusaybin; a maqam attributed to him stands in a mosque courtyard there. His actual grave is at al-Mada'in (Salman Pak) in Iraq, with another maqam at Ramla. Locally visited. (Sources: TDV 'Selmân-ı Fârisî'; Mardin Life)
A scholar known as the 'Akbilek Saint,' real name Dede Bahşî b. İbrâhim, born in Uluköy village (Taşova). After studies in Amasya he traveled to Egypt and studied under scholars such as al-Suyuti, Zakariyya al-Ansari and al-Sakhawi, mastering jurisprudence and exegesis. He died in 1523-24 in Amasya; his tomb, with a small mosque, stands on a hill near the Akbilek gardens in the Şeyhcui neighborhood. (Sources: Abdülhalim Durma, 'Evliyalar Şehri Amasya', 2003; Rahime Özdoğan, 2006)
A 17th-century Ottoman scholar and Halveti sheikh from Kuşadası. His Arabic-grammar commentary Netâicü'l-efkâr on al-Birgivî's Izhârü'l-esrâr was used as a textbook in Ottoman medreses. He died in Kuşadası, and the Adalızade Cemetery grew up around his tomb. (Sources: TDV İslâm Ansiklopedisi 'Adalî, Şeyh Mustafa'; Kültür Envanteri)
The sheikh who spread the Uşşaki (Halveti) order in Nazilli. After his death he was succeeded by his son, the poet Ali Galib Vasfi Efendi. He is buried with his wife and children in the tomb known locally as the 'Green Tomb' on the Nazilli-Bozdoğan road, built in 1814, eight years after his death. (Sources: Kültür Envanteri Green Tomb-Nazilli; Divan Edebiyatı Araştırmaları Dergisi)
Remembered as a dervish-warrior who came from Khorasan to Anatolia, said to have been the spiritual guide of the Aydınoğulları; tradition holds he died shortly after Aydın Bey (mid-14th century). His tomb is in the Veysipaşa quarter of central Aydın and is mentioned in Evliya Çelebi's Seyahatname; his identity and dates are largely legendary and accounts conflict (some attribute the tomb to his son İsmail). (Sources: Evliya Çelebi, Seyahatname - Aydın; Evliyalar Ansiklopedisi)
His real name was İğnecizâde Sheikh Safiyüddîn Mahmûd Halvetî, a successor of Sheikh Zakariyya al-Khalwati who became sheikh of his lodge after him. He was among the Halvetî saints raised in Amasya. His tomb stands within the marketplace in the Kocacık neighborhood, holding two cenotaphs of İğneci Baba and his son. (Sources: 'İğneci Baba', Evliyalar Ansiklopedisi; Amasya Provincial Directorate; Metin Hakverdioğlu)
The dervish sheikh who gives his name to the Şeyh Meknun (Açıkbaş) zaviye and tomb on the Tokat–Turhal road, near the Yeşilırmak (Hıdırlık) Bridge. The building is dated to the last quarter of the 13th century and is among Tokat's oldest surviving structures; lacking an inscription, archival research proposes correcting the name to 'Şeyh Bektut (Açıkbaş).' Evliya Çelebi records it as a Bektashi lodge. (Sources: Gaziosmanpaşa Univ. Tokat History and Culture Symposium, Demirtaş 2015; Kültür Portalı)
A 15th-century saint regarded as one of the Kalenderî dervishes who came to Anatolia. His life is recorded in the 'Menâkıb-ı Pîrî Baba' by Hoca İbrâhim and Evliya Çelebi's Seyahatnâme, with his lodge documented in the 1520 and 1574-75 Ottoman tax registers. His tomb is in the Nusratiye (Tekke) neighborhood of Merzifon, restored in 1977. (Sources: TDV İslâm Ansiklopedisi 'Pîrî Baba'; Evliya Çelebi Seyahatnâme)
A Halvetî sheikh who, alongside Pîr İlyas, played a major role in making Amasya the first center of the Halvetiyye in Ottoman lands; counted among Pîr İlyas's leading successors. He died in 893/1487-88 in Amasya. His tomb stands on a high hill at the Saraydüzü locality, built by Gümüşlüzâde Ahmed. (Sources: Metin Hakverdioğlu, 'Halvetîlik ve Amasya'; 'Bir Şehir Bir Tarikat')
A 14th-century dervish-warrior who, after taking part in the conquest of the Karacasu area, founded a tekke with his brother on the slopes of Babadağ. His lodge gave food and shelter to travelers; the 1528 Ottoman tax register records his grandsons Bayramlu and Resul as heads of the lodge. His tomb is in Ataköy, Karacasu. (Sources: 1528 Ottoman tax register; İ. Afatoğlu, Denizli Muhabir; Tarihi Mekanlar Ansiklopedisi)
An Ahi saint buried in Turhal, regarded as the patron (pir) of the saddlers' guild. His tomb stands on Amasya Avenue in central Turhal, adjacent to the tomb of Şeyh Mehmet Nurullah, dated 1324. He is among the established representatives of the Ahi tradition in the Tokat region. (Sources: Tokat Provincial Directorate of Culture and Tourism; Turhal Municipality)
A Khalwati Sufi master and scholar of Shirvani origin who settled in Tokat. His most famous disciple was Şemseddin Ahmed Sivasi ('Kara Şems'), who studied under him for about ten years. He died in Tokat in 972/1564 and, per his will, was buried on the bank of the Kelkit River. (Sources: Evliyalar Ansiklopedisi / ehlisunnetbuyukleri.com; İttifak Gazetesi)
An Ahi/dervish leader of Khorasani origin who came to Anatolia in the 13th century; his real name was Ahi Mahmud Veli, known as 'Ahi Baba.' He founded his lodge in Keçeci village (Erbaa) that bears his name and is the pir of the still-active Keçeci Baba Ocağı. His tomb is in Keçeci village, Erbaa; the death date is uncertain (oral tradition 1349, scholarly estimate 13th c.). (Sources: Türk Kültürü ve Hacı Bektaş Velî Araştırma Dergisi; Erbaa Gündem)
A dervish venerated in the Reşadiye area as the 'Cimi Saint,' held to belong to the Khorasani/Yasawi tradition. The date 1257 is read on his tomb's door, and in 1386 Eslime Hatun, daughter of Süleyman Bey, endowed revenues to the Cimi Dede zaviye. His tomb is in Cimitekke town (Reşadiye). (Sources: 'Reşadiye ve Çevresindeki Alevî Ocakları,' Türk Kültürü ve Hacı Bektaş Velî Dergisi 2022/101; Bilimdili.com)
Born in 1881 in Taşkesen village (Tekman), a member of the Taşkesenli ulema family and nephew of Sheikh Ahmed Taşkeseni. A müderris expert in fiqh and Arabic grammar, he taught in the villages of Taşkesen, Komasor, Çukuryayla and Alaca. He died in 1967 in Taşkesen village and was buried in the village cemetery. (Sources: Evliyalar.net; Erzurum Gazetesi 'Erzurum'un Kandilleri')
Born in 1848 in Hacılar village (Karlıova, Bingöl), he was sent to Erzurum to guide people in the Naqshbandi-Halidi path through the lineage of Sıbgatullah Arvasi and Abdurrahman-ı Tagi. He taught at Erzurum's Caferiye Madrasa and was called 'Taşkesenli' for summering in Taşkesen village, granting ijaza to 78 students. He died on 24 March 1909 (AH 1327); his tomb is in the courtyard of Taşkesenli Mosque in central Erzurum. (Sources: TDV Encyclopedia of Islam 'Taşkesenli'; Encyclopedia of Saints)
A scholar of the Taşkesenli ulema family (grandson of Sheikh Ahmed Efendi), born in Erzurum's Sultanmelik quarter. He studied Arabic, fiqh, hadith and tafsir, served as mufti of Tekman (1952-54) and Horasan (1954-60), then as central preacher of Erzurum. He became a disciple and successor of Sheikh Taha Efendi. He was buried in the family plot at Asrî Cemetery. (Sources: Evliyalar.net; TDV Encyclopedia of Islam 'Taşkesenli')
Born in 1898 in Çaykara, Trabzon; when his family settled in Çöğender village (Pasinler) he became known as 'Çöğenderli' and was a hafiz by age seven. He became a disciple of Hacı Ferşad Efendi of the Naqshbandi-Gümüşhanevi branch. He died on 2 February 1991; his remains were transferred to Çöğender village six months later. His tomb at the village entrance is an open structure of two domes on four columns. (Sources: Evliyalar.net; Erzurum Portalı)
Born in 1881 into a scholarly Erzurum family, he served as mufti of Erzurum for decades and took part in the Erzurum Congress during the War of Independence. Proficient in Arabic and Persian, he taught in madrasas and in 1937 revived the 'thousand-and-one Qur'an completions' tradition begun by Pir Ali Baba. He died on 3 July 1960 and was buried in the family plot at Erzurum's Asrî Cemetery. (Sources: TDV Encyclopedia of Islam 'Solakbay, Muhammet Sadık'; Erzurum Encyclopedia)
Ebu İshak Kazeruni (Ibrahim b. Şehriyar, 963-1035) was a famous Sufi born and died in Kazerun near Shiraz, eponym of the Ishaqiyya/Kazeruniyya order. The structure in a bastion of Erzurum castle is a lodge founded in his name; per historian İ.H. Konyalı he himself is buried in Kazerun — the Erzurum site is a MAQAM/lodge-tomb (the grave inside is locally attributed to 'Seyyid Ali'). Restored by the Ministry of Culture in 2006. (Sources: Erzurum Encyclopedia; Kültür Portalı)
A 16th-century Sufi of Erzurum holding ijaza in the Halveti, Rifai, Qadiri and Naqshbandi paths. His endowment deed is dated AH 940/1533; he dedicated village revenues to the annual 'thousand-and-one Qur'an completions' (binbir hatim), a tradition still observed in Erzurum. His tomb sits on Pir Ali Baba hill between Dutçu (Tuzcu) and Tepeköy; it bears no inscription. His exact death year is uncertain (approximate, from the endowment date). (Sources: Erzurum Governorate / Provincial Culture Dir.; Erzurum Youth Foundation; Erzurum Portalı)
A Companion of the Prophet, Suhayb b. Sinan al-Rumi. Reliable sources record that he died in Medina in Shawwal 38 (March 659) and was buried in al-Baqi'. Late traditions claim he died at Çorum returning from a Constantinople campaign, but this is uncertain; the structure at Çorum's Hıdırlık is a CENOTAPH (makam), his actual grave being in Medina. (Sources: TDV İslâm Ansiklopedisi 'Suheyb b. Sinan'; Hitit Sosyal Bilimler Dergisi)
A warrior/Companion said to be of Yemeni origin, venerated at Çorum's Hıdırlık beside the Suhayb al-Rumi cenotaph. Local tradition holds he came to Anatolia with the Constantinople-siege army around AH 49 (669) and was martyred near Çorum. As this cannot be firmly confirmed, the structure is regarded as a CENOTAPH (makam). (Sources: Çorum Municipality 'Çorum'da Sahabe ve Evliya Makamları'; Kültür Envanteri)
