A Digital Atlas of Sacred Geography
1113 records · Page 20/47
Saints whose death anniversary falls this Hijri month (sourced).
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)
A Sufi belonging to the Bayramî Melâmî path; he held wide influence in the reign of Süleyman the Magnificent. It is thought that he was born at Aksaray in the year 882. His real name is recorded in the sources as Bahâeddin Ali or Alâeddin Ali . According to the information given by his disciple Abdurrahman el-Askerî, he died on 26 Sha'bân 945 (17 January 1539) at Kayseri, and his body was taken to Aksaray and buried there. His Poetry and Sufi Line — He adhered to the doctrine of the unity of being and stressed the accord of the sharia with Sufism: he embraced the thought that "whoever is outside the sharia is not of us" . He asked his dervishes to live by a craft rather than to go about in dervish dress — this is the everyday counterpart of the Melâmî line. His Tomb and Complex — He died at Kayseri, and his body was transferred to Aksaray and buried there.
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 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 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 Naqshbandi-Khalidi sheikh, Sufi and divan poet (1915-1990), the twelfth-generation descendant of Somuncu Baba (Şeyh Hamid-i Veli). He served over forty years as imam-hatib at the Şeyh Hamid-i Veli (Somuncu Baba) Mosque in Darende and founded a Qur'an school, library and foundation. Known for his Divan-ı Hulusi-i Darendevi. He died on 14 June 1990 and was buried in the cemetery of the Hamid-i Veli Mosque in Darende. (Sources: TDV 'Hulûsî Efendi, Osman'; Es-Seyyid Osman Hulûsi Efendi Foundation)
A saint buried in Kütahya, regarded as a Naqshbandî sheikh, who gave his name to the lodge/tomb known as 'Gümüşeşik'. Little detail of his life survives (limited/uncertain). His tomb is in the Zeryen quarter on Gümüşeşik Street; dated by architecture to the 16th century, restored in the 19th by Dilâver Pasha. (Sources: Evliyalar.net; Kütahya Municipality)
A walī of the abdal/dervish tradition buried in the cemetery of the village bearing his name, about 27 km east of Ladik; the village and tomb are attested by no later than 1633. Evliya Çelebi mentions him in his Seyahatnâme. Lacking an inscription, his dates are undocumented. (Sources: Evliya Çelebi, Seyahatnâme; Ahsen Foundation / evliyalar.net)
A dervish-saint counted among the 'Horasan erenleri', held to have lived in the 13th–14th centuries; legend links him to Hacı Bektâş-ı Velî's circle. His tomb in central Kütahya on Germiyan Street holds nine cenotaphs. Dates undocumented; a second site at Gediz Akçaalan exists, so it may be disputed/a cenotaph. (Sources: Evliyalar.net; Kültür Envanteri)
MAQAM (grave not certain; a visitation tradition). Near the Hz. Ömer Mosque in Sur, Diyarbakır, attributed to Sultan Shuja al-Din, named among the Companions in the 1801-1802 Salname. The present structure dates to the Artuqid period (c. 1208-09); the Companion attribution is disputed; the actual grave is not certain. (Sources: Diyarbakır Salname 1801-1802; M. Ali Abakay, TYB)
MAQAM (grave not certain). Behind the Ulu Beden Tower in Sur, a grave bears a later inscription 'Sahat b. Vakkas'. The famous Companion Sa'd ibn Abi Waqqas is not recorded as taking part in the conquest of Diyarbakır, and his true grave is in al-Baqi, Medina; this site likely belongs to another Companion. (Sources: Evliyalar.net; Sur tomb-tower inventory)
Sheikh Halil Becirmani (1916, Gerçüş – 8 February 2002), a sheikh of the Naqshbandi-Khalidi order via the Halid al-Jazari/Seyda branch, received ijaza from Sheikh Muhammed Said Seyda al-Jazari in 1953. In Sümer town, Dargeçit, he built a mosque and seminary and mediated tribal disputes. His tomb is at the town entrance. (Sources: evliyalar.net; Siirt Haberci)
Sheikh Sayyid Abdurrazzaq al-Helela (1895, Mazıdağı – 1980, Kızıltepe), a sheikh of the Haznevi branch of the Naqshbandi-Khalidi order and a deputy of Sheikh Ahmad al-Haznawi. He resided in Kızıltepe until his death and founded the Helela lineage; his tomb is in Kızıltepe. (Sources: evliyalar.net)
Within the Zeynel Abidin Mosque Complex in Nusaybin lie two tombs, one of Molla Zaynal Abidin and the other of his sister Sitti Zaynab; both held to be descendants of the Prophet's family from Husayn b. Ali. The gate inscription dates the structure to AH 553/1159 (Zengid); on UNESCO's Tentative List. He is noted as distinct from Imam Ali Zayn al-Abidin al-Sajjad. (Sources: Mardin Provincial Directorate; Kültür Envanteri; Kültür Portalı)
Sheikh Qasim al-Halwati, a sheikh of the Khalwati order whose tomb-mosque stands in central Mardin (near the Yeni Kapı bath). Its style places it after the 15th–16th century; the tomb holds two cenotaphs, his and his daughter's. Exact death date not recorded. (Sources: Mardin Provincial Directorate; Kültür Portalı; ÇEKÜL)
This record is linked to the maqam (commemorative shrine) in the Nusaybin district of Mardin of Salman al-Farisi (Salman-ı Pak), the first Companion of Persian origin to embrace Islam. The maqam is not a burial place: according to the source his grave is in the town of Salman Pak near Baghdad, while Ramla and Nusaybin each have a maqam shrine. His original name was Mahbeh (Mayeh) ibn Buzehmeshan. After becoming Muslim he introduced himself as Salman ibn al-Islam ; he was also called Salman al-Khayr, Salman-ı Pak and Salman al-Hakim. His Zoroastrian father was the headman (dihqan) of his village. He was born in Ramhormoz and as a child moved with his family to a village called Jayy. While charged with keeping the sacred fire of the fire temple alight, he began searching for a new religion and, despite his family's fierce opposition, adopted Christianity. This search took him first to Damascus, then to Mosul, Nusaybin and Amorium. In Amorium a priest from whom he learned told him on his deathbed that a final prophet would soon be sent in the Arabian Peninsula on the pure (hanif) religion of Abraham, that he would accept gifts but not alms, and that the seal of prophethood would be between his shoulder blades. He joined the caravan of an Arab merchant, giving him his animals in return for taking him across the desert; but at Wadi al-Qura he was sold as a slave, and finally came into the hands of a Jew of the Banu Qurayza (Uthman ibn Ashhal) and so reached Medina. On seeing the city he knew he had arrived at the place the priest had described. When he heard that the Prophet had come to Quba he hurried there, and on seeing in him the signs he had learned from the priest he became Muslim. Because of his slavery he could not be present at Badr and Uhud. On the Messenger of God's advice he concluded with his master what was probably the first mukataba (manumission contract) of the Islamic era: the 300 date palms set as the price were planted under the Prophet's supervision with the Companions' help, and 40 uqiyyas were paid from the public treasury, and he was freed. The Prophet declared him a brother of Abu al-Darda. At the Battle of the Trench he proposed digging the trench; when the Ansar and the Muhajirun disputed over claiming him, the Messenger of God said “Salman is one of us, of the People of the House.” He took part in the Trench and all later campaigns; it is said that at the conquest of Ta'if he advised the use of the mangonel and the siege shed and built them himself. He was an ascetic, and through his devotion to learning and adherence to the Sunna he gained an important place among the People of the Suffa . He gave away as alms the stipend Umar assigned him and lived by selling mats he wove from palm fibre. When the conquests in Iraq began he took part in the battles of Qadisiyya and Balanjar and the conquests of Mada'in and Jalula; he contributed to the founding of Kufa and was appointed governor of Mada'in by Umar. Even as governor he did not change his humble way of life. He died in Mada'in towards the end of Uthman's caliphate, according to the source at the end of 35 (656) or the beginning of 36 (656). His Circle of Influence — It is related that he learned Greek and Hebrew and read the scriptures of the Persians, the Romans, the Jews and the Christians; hence he was called “sahib al-kitabayn” (master of the two scriptures). It is recorded that he translated Surat al-Fatiha into Persian and that the Messenger of God did not forbid it. His hadiths are in the Six Books; Ahmad ibn Hanbal includes 37 of his narrations in al-Musnad , and Baqi ibn Makhlad's work is said to contain 60. Companions such as Ibn Abbas, Abu Sa'id al-Khudri and Anas ibn Malik, and many of the Followers, narrated from him. Because he cut the Prophet's hair he was regarded as the patron saint (pir) of barbers , played a role in the development of the futuwwa organisations, and appears in many Sufi chains; it is said that Kazaruni, founder of the Kazaruniyya, distributed the zakat shares sent to him among Salman's tribe. His Works — Ibn Hajar al-Asqalani reports the existence of a rather large hadith fascicle titled Juz'an min hadith Salman ; a short treatise titled Masa'il al-ruhban is also attributed to him. Shi'i authors regard him as the first to compile traditions (athar) and hold him to be the author of Kitab hadith al-Jathaliq . His Tomb and Complex — His grave, with the tomb rebuilt by Murad IV, is in the town near Baghdad said to have grown up around it, known today as Salman Pak ; over time the Shi'a made this grave a place of visitation to be stopped at on the return from Karbala. In addition there is a maqam shrine in Ramla and one in the Nusaybin district of Mardin; this atlas record is linked to the one in Nusaybin. One of the Seven Mosques (al-Masajid al-Sab'a) north of Medina is the Mosque of Salman al-Farisi , thought to have been built by Umar ibn Abd al-Aziz during his governorship of Medina; rebuilt by Sayf al-Din Husayn ibn Abi al-Hayja (577/1181), it still stands today.
A dervish-warrior traditionally said to have been martyred in the region during the Seljuk conquests after the 1071 Battle of Manzikert; his grave predates the mosque later built on the site. Lacking a dated inscription, parts of his identity remain legendary. (Sources: Eastern Black Sea Cultural Inventory Project; Kültür Envanteri)
A Companion known for his courage and valour, promised Paradise by the Prophet. His full name is Abu Mihsan 'Ukkasha b. Mihsan b. Hurthan al-Asadi . The Ökkeşiye Tomb in the Nurdağı area of Gaziantep is a commemorative shrine-tomb attributed to him. He belonged to the Banu Asad and was among the earliest Muslims. Since he is known to have been forty-four years old when the Prophet died, he must have been born in 588 or 589 CE. He had two siblings: his brother Abu Sinan b. Mihsan, two years his elder, and his sister Umm Qays bint Mihsan. He was a famous warrior known for his feats in battle. He took part in every campaign, commanded some expeditions and was sent to certain regions as alms collector and missionary. He was among the Companions in the expedition of Batn Nakhla under 'Abd Allah b. Jahsh seventeen months after the Hijra (Rajab 2 / January 624), in which the first serious blow was dealt to the polytheists; he then distinguished himself in all the major campaigns including Badr, Uhud and the Trench. He was appointed commander of the al-Ghamr expedition in Rabi' al-Awwal of the year 6 (July-August 627) against his own tribe, the Banu Asad, who had sided with the polytheists at the Trench; locating the fleeing tribe through a man he captured, he raided and scattered them, and the Muslims returned to Medina without loss, bringing 200 camels as booty. He also commanded the expedition sent in Rabi' al-Akhir of the year 9 (July-August 630) to the 'Udhra and Bali branches of Quda'a in the Jinab region. The Prophet praised him as “one of the finest horsemen of the Arabs”. His being promised Paradise caused his name to enter Arabic literature as a proverb. When the Prophet related that he had been given the glad tidings that seventy thousand of his community would enter Paradise without reckoning, 'Ukkasha sprang forward and said: “O Messenger of God, pray that I be among them”; the Prophet prayed: “O God, make 'Ukkasha one of them!” When another Companion stood up and asked for the same prayer, he said: “'Ukkasha has beaten you to it.” These words came to be used proverbially of those who act early and seize a good opportunity. He was one of the People of the Suffa. Because he was mostly engaged in military duties and was martyred a year after the Prophet's death, he had little opportunity to transmit hadith; his name appears in some reports of 'Abd Allah b. 'Abbas, Abu Hurayra and his sister Umm Qays. When Umm Qays's son died and was being washed, 'Ukkasha told the Prophet what his grief-stricken sister had said without knowing what she was saying; the Prophet smiled and said: “May God grant her a long life!” It is related that by the blessing of this prayer Umm Qays lived very long. During the caliphate of Abu Bakr, in 11 (632), he was in the force under Khalid b. al-Walid sent against Tulayha b. Khuwaylid, a man of his own tribe who had claimed prophethood. At Buzakha in the Najd, 'Ukkasha and Thabit b. Aqram, out on reconnaissance, were seized and martyred by Tulayha and his brother; Khalid b. al-Walid buried their bodies where they fell. Although Tulayha later returned to the faith and became a good Muslim, 'Umar voiced his displeasure: “Tulayha! You killed 'Ukkasha and Thabit — I can never love you again!” His Tomb and Complex — Through his courage, valour and good looks 'Ukkasha became a much-loved figure in Anatolia; in Turkish his name became Ökkeş , common especially around Gaziantep and Kahramanmaraş. In the Nurdağı area of Gaziantep there is a grave known as the Ökkeşiye Tomb . The source states that, since 'Ukkasha is known to have been buried by Khalid b. al-Walid and his companions where he was martyred at Buzakha in the Najd, this tomb should be regarded as a maqam (commemorative shrine-tomb).
MAQAM (grave not certain). On Ziyaret Tepe in Eğil district, attributed to Prophet Harun al-Asafi, said to have assisted Prophet Solomon. The 1316/1898 Salname records his grave in Eğil. Owing to dam flooding it was relocated to the Nebi Harun Hill shrine in 1995; prophethood/grave attribution disputed. (Sources: Diyarbakır Salname 1316/1898; Eğil Prophet Tombs inventory)
MAQAM. Sa'd ibn Abi Waqqas, one of the ten promised Paradise, died c. 55/675 near Medina and was buried in al-Baqi. The structure on a hill northeast of Ziyaret village, Araban, is a symbolic cenotaph; his actual grave is in Medina. (Sources: Gaziantep Provincial Directorate; Araban local heritage)
Born Mustafa Tarhan in 1864 in Dağönü village of Of, Haçkalı Baba was also known as Kuş Mustafa and Haçkalı Hoca. He pursued religious and Sufi learning and is counted among the region's late saints. He died in Ramadan 1949 and his tomb stands at Haçka Yayla in the Düzköy/Akçaabat area beside a mosque built in his name. (Sources: Günebakış; Kuzey Ekspres)
A shaykh of the Khalidi branch of the Naqshbandiyya, known for the madrasa and lodge he opened in the village of Aktepe in the Çınar district of Diyarbakır. There is no separate TDV article on him; what follows is the information given about him in the article on his son Abdurrahman Aktepe. He was originally from Hakkari. He studied in the madrasas of Diyarbakır and its surroundings, taking lessons from Salih al-Sibki and Molla Khalil al-Si'irdi. He received his licence from Khalid al-Jaziri , one of the deputies of Khalid al-Baghdadi, and from Khalid's deputy Salih al-Sibki . He then settled in Aktepe and trained many students in the madrasa he opened there. Because of his influence in the region, Sultan Abdülmecid sent him a decree granting him the village of Aktepe and a wide tract of land around it, so that he could better carry on the work of the lodge. He died in 1863. The eldest of his four sons was Abdurrahman Aktepe; after his death Abdurrahman headed the madrasa for a time and later left the post to his brother Muhammad Can. His Circle of Influence — Among his deputies the source names Molla Muhammad ; his son Abdurrahman Aktepe completed his spiritual training with him, received his licence and trained many disciples at the Aktepe lodge. His Tomb and Complex — His grave is in the tomb in the village of Aktepe; his sons Muhammad Can and Abdurrahman Aktepe were buried in the same tomb.
A Sufi shaykh estimated to have lived in the Anatolian Seljuk period; the district of Tekkeköy takes its name from his lodge. Some accounts name him a brother of Seyyid Kutbiddin buried in Samsun. The mosque and tomb are documented, though no dated inscription survives. (Sources: District Governorship of Tekkeköy; Kültür Envanteri)
