A Digital Atlas of Sacred Geography
1113 records · Page 21/47
Saints whose death anniversary falls this Hijri month (sourced).
Pir Sefa is remembered, in one account, as the keeper of the tomb of Joshua (Yûşa), and in another as an Ansar of Medina martyred during the conquest of Antep. His tomb is in the Boyacı neighborhood, beside the grave of Joshua. (Sources: Gaziantep Provincial Directorate; Kültür Portalı)
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).
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)
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)
An ahî elder and saint of Germiyanid Kütahya, popularly called 'Paşam Sultan'. His lodge and tomb stand near the Kurşunlu Mosque. A 1421 (824 AH) inscription records the plague death of his descendant Hacı İbrahim Cemal; the tomb holds four wooden cenotaphs and was restored in 2001. Dates not securely established. (Sources: Evliyalar.net; Kültür Portalı)
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 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)
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)
Interred in Ladik's Bahşi quarter in an octagonal tomb known locally as 'Kümbet', dated to the Canik Beylik–early Ottoman period; recorded as Sadullah Pasha, popularly Sunullah Pasha. The tomb is mentioned in Evliya Çelebi's Seyahatnâme and Hüseyin Hüsameddin's Amasya Tarihi. No inscription; exact dates unknown. (Sources: Evliya Çelebi, Seyahatnâme; Hüseyin Hüsameddin, Amasya Tarihi; Municipality of Ladik)
A divan poet, Sufi and eye-physician of Germiyanid Kütahya. Real name Yûsuf Sinâneddîn; he studied literature, mysticism and medicine in Iran, then became physician to Germiyan ruler Yâkub Bey II. After treating Çelebi Mehmed's eyes in 1415 he became famed as 'Hekim Sinan'; his 'Hüsrev ü Şîrîn' and 'Harnâme' are landmarks of Turkish literature. He died in Kütahya in 834/1431; his tomb is in the Dumlupınar quarter. (Sources: TDV İslâm Ansiklopedisi 'Şeyhî'; Kültür Portalı)
From the Shibli family of the Dershev tribe, he completed studies in Muş and received Naqshbandi authorization from Sheikh Salih al-Subki. He settled in Altunakar village of Çınar, founding a madrasa drawing students from the Middle East and Caucasus. His tomb was built in 1298/1880; his sons are also buried there. (Sources: Evliyalar.net; Çınar saint records)
Hacı Baba is recorded in TDV among the Gaziantep zaviyes of the Mamluk period, noted as Mevlevi. His tomb is on a hill in Karşıyaka, north of the former Tekel factory; damaged in the War of Independence and later repaired by locals. (Sources: TDV 'Gaziantep'; Gaziantep Provincial Directorate)
Originally Ahmed Fehmi, born 1860 in Gürpınar (Mapsino) village of Of. In Istanbul he became a disciple of Ahmed Ziyâeddin Gümüşhânevî, then studied hadith at al-Azhar, becoming a noted Naqshbandi scholar. He died in Trabzon in 1958; his grave is in the cemetery of Gürpınar's historic mosque. (Sources: Evliyalar.net; M. Günaydın, isamveri.org)
Born in 1867 in Akdoğan (Hopşera) village of Çaykara into a scholarly family. He taught for many years as a müderris at his madrasa in Akdoğan, training numerous students; a noted late-Ottoman Çaykara scholar. He died in 1942 and is buried in Akdoğan village beside his madrasa. (Sources: Evliyalar.net; Çaykara Gazetesi)
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)
Born in Bölümlü village of Of, among the scholars and guides of the region. He died on 29 October 1930 and is buried in the Of area. Records are limited and rest on local sources. (Sources: Evliyalar.net; Trabzon Provincial Culture Directorate)
A Nakşibendî-Hâlidî sheikh; a professor who built up a wide circle of disciples at Erzurum. He was born in 1848 in the village of Hacılar in the district of Karlıova in Bingöl. He studied jurisprudence and the religious sciences with Molla Ahmed-i Kûkî, and the mathematical disciplines with Şeyh Hâlid-i Evrekî. By attaching himself to Sıbgatullah Arvâsî he joined a chain reaching as far as Hâlid al-Baghdâdî, the founder of the Hâlidiyya branch. In 1893 he was sent to Erzurum and settled in the Üçkümbetler district of the Sultanmelik quarter. He taught at the Câferiye Medrese and formed a wide circle of disciples. He died on 24 March 1909 at Erzurum. His Circle of Influence — He gave authorisation to 78 persons; among them are his son Şeyh Ziyâeddin and his cousin Şeyh İbrâhim. His Tomb and Complex — His tomb is in the courtyard of the Taşkesenli Mosque at Erzurum.
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)
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)
An Arabic grammarian of the Ottoman period, known for Nata'ij al-afkar , his commentary on Birgivi's Izhar al-asrar on syntax. The sources name him Mustafa son of Hamza of Kuşadası ; because he came from the town of Kuşadası in the province of Aydın he is also known by the nisbas Kuşadalı and Adavi . Little is known of his life. The date on which he finished his famous work Nata'ij al-afkar , 27 Ramadan 1085 (25 December 1674), is given by İsmail Paşa and Kahhala as the date of his death. His grave is at Kuşadası. His Works — ① Nata'ij al-afkar : a commentary on Izhar al-asrar , Birgivi's famous work on syntax. Its many printings in Istanbul and Cairo, and the glosses written on it by many authors, show how important a role it played in the teaching of Arabic, especially among the Ottoman Turks. The best known of its glosses are Muhammad b. Salih's Fawa'id al-adhkar (Istanbul 1326), Mustafa b. Dede's Ghayat al-anzar (Istanbul 1263) and Mustafa b. Muhammad's Manafi' al-akhyar (Istanbul 1279, 1325). Muhammad Fevzi, a former mufti of Edirne, removed the parts of the work not directly concerned with syntax, simplified its wording and named it Miftah al-maram fi ta'rif ahwal al-kalima wa-l-kalam ; in this new form it was printed in Istanbul in 1305. There are many manuscripts of it in Istanbul libraries. ② Hashiyat Adali ala al-Imtihan : this work on Arabic grammar too is a gloss, on Birgivi's book Imtihan al-adhkiya' (Istanbul 1260, 1270). Imtihan al-adhkiya' in turn is a commentary on the abridgment that Qadi al-Baydawi made, under the title Lubb al-albab , of Ibn al-Hajib's famous grammar al-Kafiya . ③ al-Hayat fi sharh Shurut al-salat : a commentary on Kemalpaşazade's work Shurut al-salat .
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)
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)
One of the five successors left by Akşemseddin, teacher of Mehmed the Conqueror, he represented the Bayramiyye-Şemsiyye branch in İskilip. Taşköprîzâde counts him among Akşemseddin's companions and notes he undertook guidance after his master's death. He died and was buried in İskilip; sources give no precise death date. (Sources: TDV İslâm Ansiklopedisi 'Akşemseddin'; academic study on Şeyh Muslihiddin Attar)
A 15th-century Kalenderî/Bektashi dervish who lived in Osmancık; according to the Vilâyetnâme and Evliya Çelebi he was of Khorasan origin, his real name reported as Seyyid Ali. He settled in Osmancık during the reign of Mehmed II. He died on 25 Muharram 873 (15 August 1468); his lead-domed tomb on a hill by the Kızılırmak was built by Bayezid II. (Sources: TDV İslâm Ansiklopedisi; Kültür Araştırmaları Dergisi)
