A Digital Atlas of Sacred Geography
1113 records · Page 19/47
Saints whose death anniversary falls this Hijri month (sourced).
One of the leading khalifas of Hacı Bektâş-ı Velî, estimated to have lived c. 1250-1350. Sent by Hacı Bektâş to western Anatolia, he was a warrior-dervish active in the Turkification and Islamization of Tavas and its region. His tomb stands in the cemetery of Tekke village in Tavas and is among the most visited shrines in Denizli. (Sources: Journal of Turkish Culture and Hacı Bektaş Veli Research; Denizli Provincial Directorate inventory)
Also called 'Yanyatır'; a figure from Baghdad regarded as the pir of the Yanyatır lodge of the Tahtacı Alevis. Based on two manuscripts in the Adana Museum, the tomb dates to c. 1129-1132/1717-1720. The small square domed masonry shrine, a registered monument, stands beneath an ancient oak in Durhasandede village, Ceyhan. (Sources: Culture Portal, Adana Cultural Inventory; Zekiye Çağımlar.)
A saint called 'Külhani Ali Baba' because he worked as a furnace-stoker at an Aksaray bathhouse; Evliya Çelebi visited his tomb and mentioned it. His three-windowed, blind-domed, uninscribed tomb in the Sebil quarter was built by Hacı Ali Paşa, chief steward of Sultan Abdülhamid II. (Sources: Evliya Çelebi Seyahatnâme; Evliyalar.net)
Popularly called 'Zilli Dede,' his name is given as Ethem (İbrahim); counted among the saints of Khorasan, estimated to the 16th-17th century. His tomb in Adana's Cemalpaşa quarter (Seyhan) gave the surrounding neighborhood its name. (Sources: Zekiye Çağımlar, Çukurova University; Evliyalar.net)
A saintly figure buried in Adana's Tepebağ quarter, said to have lived during the Ramazanid period. He is listed among the saints buried in Adana in the 1297/1881 Adana Sanjak yearbook. His tomb lies within a house on 5th street in Tepebağ. (Sources: 1297/1881 Adana Sanjak salname; Evliyalar.net)
A 17th-century saint of Çukurova, regarded as a brother of Abdülcabbar (Cabbar) Dede. His grave was preserved during Seyhan Dam works and a shrine built over it; it now stands in Çoban Dede Park near Turgut Özal Boulevard, Çukurova. (Sources: Zekiye Çağımlar, Çukurova University; Evliyalar.net)
Popularly known as 'Bulamaç Dede,' his tomb is in İsmailiye village, Ceyhan. The shrine is a single room with his cenotaph at its center, visited by villagers especially for the healing of children. (Sources: Zekiye Çağımlar, Çukurova University; Evliyalar.net)
Born in 1867 in the Şekerli quarter of Maraş, regarded as a sayyid descended from Husayn. A Qadiri-Rifai guide and a spiritual leader of the Maraş War of Independence, he later served as chief preacher of the Grand Mosque. He died on 11 June 1937 and was buried in the Şeyhadil cemetery. (Sources: Kahramanmaraş Metropolitan Municipality; Maraş Bugün.)
A shaykh and khalifa of the Naqshbandi-Mujaddidi order. Per his tomb inscription he died on 3 Muharram 1330 (24 December 1911). His tomb in the Kızılcaoba quarter of Elbistan was built in 1330/1911-12 and houses a banner roughly 300 years old. (Sources: Evliyalar.net; Elbistan Kaynarca, Arif Bilgin.)
Remembered as a friend of God of the Maraş Mevlevi tradition; his grave lies in the Maraş Mevlevihane, among the last Mevlevi lodges of Anatolia, in the eastern Bedesten. The lodge was built by Alaüddevle Bozkurt Bey. (Sources: Hakikat Evi; Maraş Avucumda.)
A friend of God of the Ottoman period, said to have brought relief through medicines and remedies he prepared. His grave is on a hill northeast of Kahramanmaraş, across from Sütçü İmam High School, visited by those seeking healing. (Sources: Haber46; Türbeler.org.)
A friend of God whose tomb lies in the Büyükyapalak settlement about 20 km from Elbistan, a site of pilgrimage for the local community. (Sources: Evliyalar.net; Evliyalarımız.com.)
A friend of God who established a lodge around 1500 in Afşin (Dibek Oyuğu locality) during the Dulkadirid period; his tomb is at the same site. (Sources: Evliyalarımız.com; Evliyalar.net.)
Identified with Sayyid Sultan Ala al-Din, a leading Halveti-Melami sheikh of Tire. Said to have been exiled from Egypt then Istanbul under Mehmed II to Tire, where he died; through pupils such as Molla Çelebi and Alaeddin Arabi he kept the Halveti order influential in Tire. His uninscribed tomb is on Alamadan Street, 4 Eylül quarter. (Sources: Kültür Envanteri; Visit İzmir; TDV 'Tire')
A master of the Rifai order who founded the Şıh Zülfü Mosque (formerly the Yortan Veli lodge) in central Adana. The lodge was restored in 1269/1853, with an endowment deed in Adana's court records. His tomb is in the mosque courtyard. (Sources: Evliyalar.net; Adana court endowment record of 1269/1853)
A sheikh of the Bayramî order; Evliya Çelebi records that he is buried in the Ervah Cemetery of Aksaray near the tomb of Şeyh Hamîdüddin (Somuncu Baba). His three-domed tomb with arched ornament and an adjoining cüzhâne reflects old stone craftsmanship. (Sources: Evliya Çelebi Seyahatnâme; Evliyalar.net)
A 13th-century Sufi known as the master of Yunus Emre. His tomb in Taptuk village of Aksaray sits within a complex of mosque, library and fountain, renovated in 2023. DISPUTED/MAKAM: rival claims exist (e.g. Nallıhan-Sarıköy). (Sources: Aksaray e-Şehir Encyclopedia [Ottoman archives, Hacı Bektâş Velî Velâyetnâme]; Evliyalar.net)
A spiritual figure who lived in Darende in the 13th century, died there in 650/1252. The neighborhood he settled became Zaviye Mahallesi in Ottoman times after the lodge he founded. His tomb is in the Zaviye quarter of Darende, beside that of his son Şeyh Ali. (Sources: Es-Seyyid Osman Hulûsi Efendi Foundation; Evliyalar.net)
A 13th-century Turkmen spiritual leader of the Vefai tradition and the circle of Baba İlyas, probably died c. 1245-1250. The Seljuk Sultan Alaeddin Keykubad I granted him in 1224 the land of present Onar village as a zaviye endowment. His tomb is in Onar village, Arapkir district, Malatya. (Sources: academic study 'Şeyh Hasan Ocağı ve Vefâîlikle İrtibatı', DergiPark)
A Hanafi jurist (full name Mevlânâ Bedreddin Ahmed b. Muhammed al-Muhtâr al-Râzî al-Hanafî) said to have reached the rank of mujtahid, who served as professor and judge in Aksaray. Regarded as a disciple of Evhadüddin Kirmânî, he died in the mid-13th century. His Seljuk brick-arched tomb is in the Bedir Muhtar Cemetery. (Sources: Aksaray e-Şehir Encyclopedia; Evliyalar.net)
A venerated scholar and saint who gave his name to Şeyhömerli village in Ulukışla, Niğde. Tradition holds he aided Sultan Murad IV during the Baghdad campaign (1637), after which the village was tithe-exempt. Per its inscription his domed square tomb was built in 1080/1669 by Sheikh Yakub. (Sources: Niğde Provincial Directorate; Kültür Envanteri; M. Özkarcı, TTK)
A many-sided Ottoman scholar and teacher, known for the lessons he gave at the Great Mosque madrasa of Birgi and above all for his commentaries on the works of Birgivi. In his own day he was called Davud-i Karsi or Davud Efendi ; in the preface of all his works he introduces himself as Dawud b. Muhammad al-Qarsi al-Hanafi . He came from Kars; nothing is known of his birth date or his family. He received his basic madrasa education in Kars from Çolak Abdullah Efendi , a well-known ascetic and scholar of the region. He then went to Istanbul and completed his studies and his period of mülazemet (candidacy). He passed the ruus examination, at which Akkirmani was among the examiners; his Risalat al-imtihan , made up of the examiners' questions and his answers, is in the Süleymaniye Library. The sources say nothing of his appointment to a provincial madrasa; the article states that from his ascetic life, far from official posts, one may conclude that he did not accept such an appointment. After completing his studies he went to Egypt, where he soon won recognition of his learning, began teaching, and wrote works mostly for the needs of his students. When he returned from Egypt is not certain; since two works he wrote there were copied by his students in Istanbul in the first months of 1154 (mid-1741), it can be said that he came to Istanbul at the end of 1153 (early 1741). Some time later he went to Birgi, home town of Birgivi , whom he admired, settled there and taught at the Great Mosque madrasa. His works written at the time show that in 1159 (1746) he went to Cyprus and stayed for a while, occupied with teaching and guidance. The colophon of a work he wrote at Larende (Karaman) shows that he was there on a visit during the Ramadan feast of 1162 (14-16 September 1749). At the Birgi madrasa he taught a wide range of fields — Arabic language and literature, Qur'anic exegesis, hadith, theology, logic, the art of disputation and timekeeping ( ilm al-miqat ); while training his students with a sound method, he wrote many works in Turkish and Arabic in these fields. Caring nothing for worldly goods, rank or office, he chose an ascetic life, and won the esteem of his students and his circle by his learning, his piety and his attachment to the Sunni creed. He spent the last 15 years of his life at Birgi and died there in the last days of 1169 (August 1756). In accordance with his will he was buried beside Birgivi, who lies on a hill outside Birgi. Some sources that mention their works show that he had two sons, Ömer and Osman. His Poetry and Sufi Line — The content of some of his works shows that he fought Sufi understandings mixed with esoteric ideas and defended against them the understanding of ihsan of the Prophet's age. He wrote al-Risala al-Nuriyya wa-l-mishkat al-qudsiyya , an exegesis of verse 35 of Surat al-Nur, as a reply to certain extreme Sufis, and composed his Sharh-i Amentü billah according to the Maturidi school. His Works — He wrote commentaries and glosses on many earlier works used mainly as textbooks, above all to make them easier for his students; the source groups his works under seven headings. Exegesis and recitation : al-Risala al-Nuriyya; al-Fathiyya on the pronunciation of the letter dad ; Tahrirat wa taqrirat on the basmala and hamdala; a commentary on Birgivi's al-Durr al-yatim on tajwid. Hadith : Sharh Usul al-hadith on Birgivi's treatise on hadith methodology, written to give his students the principles before teaching them Sahih al-Bukhari; it was printed many times (the first in Istanbul 1272), translated into Turkish ( Mukarribü't-talibin , Istanbul 1290) and glossed. Theology : two commentaries on Hızır Bey's al-Qasida al-nuniyya , one Turkish (1158/1745) and one Arabic (completed at Birgi at the end of 1169/1756); Sharh-i Amentü billah; a commentary on al-Ushi's ode Bad' al-amali ; and Risala fi bayan mas'alat al-ikhtiyarat al-juz'iyya on human acts and will. Logic : al-Mujaz on Taftazani's Tahdhib al-mantiq ; Takmila li-Tahdhib al-mantiq , completed in 1150 (1737), and its commentary; Sharh al-Isaghuji and al-Isaghuji al-jadid , written in Cyprus in 1159 (1746); a commentary written at Larende on Abu Sa'id al-Khadimi's treatise on the proposition. Disputation : Tadhkira li-waza'if al-bahhathin , written in 1152 (1739), and its commentary. Arabic language : Sharh al-Amthila al-mukhtalifa (in Arabic and Turkish), commentaries on Birgivi's Izhar al-asrar and al-Awamil , the dictionary Mukhtar Mukhtar al-Sihah , completed in 1151 (1738), and a commentary on prosody written in 1155 (1742). Timekeeping : commentaries on two treatises on determining the qibla and the times of worship. Besides these there is a collection of notes and lectures called Ma'lumat — also known as Takrirat-ı Davud Efendi — comprising 33 main headings.
A judge-scholar, founder of the Tire complex bearing his name (mosque, madrasa, library, inn, bath), the only one in Tire preserving its original plan. A noted calligrapher. The mosque was built in 1460 by Sayyid Hüseyin Hüsameddin Karakadı, and his tomb is behind the mosque. (Sources: TDV 'Tire'; Visit İzmir)
A scholar-dervish among the pupils of the Halveti sheikh Alamadan Dede, who helped root the Halveti order in Tire. His tomb is in the Paşa quarter, thought to have been built by Sheikh Mehmed Çelebi; the exact date is unknown. (Sources: TDV 'Tire'; Evliyalar.net)
