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A Digital Atlas of Sacred Geography

Saints

1113 records · Page 22/47

Remembered in Jumada al-Awwal

Saints whose death anniversary falls this Hijri month (sourced).

Saint

Shaykh Ahmad Vehbi Efendi

The first representative in Manisa of the Ma'rifiyya branch of the Rifa'iyya-Sayyadiyya order; founder and first shaykh of the Entekkeliler Lodge in the İbrahim Çelebi quarter of Manisa. He was born in Antakya (Antioch), which is why his lodge became popularly known as "Entekkeli". He studied in Egypt and in Istanbul. After his studies he became a disciple, at Kartal, of the pir of the Ma'rifiyya, Sayyid Muhammad Fath al-Ma'arif; on receiving his authorization he was sent to Manisa to guide the people. Around 1833 he first taught at the Hatuniye and İbrahim Çelebi madrasas in Manisa; then, with the support of Rüstem Ağa, one of the notables of Manisa, he guided disciples for eighteen years in the lodge he opened on the north side of the İbrahim Çelebi Mosque. Beside the lodge he also ran a bakery oven. He died in 1851. His Circle of Influence — He married his daughter to Hasan Rüşdi Efendi (d. 1919), a native of Manisa, gave him authorization and seated him as shaykh. Hasan Rüşdi Efendi served as guide at the Entekkeliler Lodge for sixty-two years; in his time the lodge's followers are said to have reached 10,000 people. The custom peculiar to the lodge of holding a "milk mevlid" on the nights of the Ascension is still maintained at the İbrahim Çelebi Mosque. His Poetry and Sufi Line — The source records that he possessed a lofty state of ecstasy ( vecd ); he also wrote poems under the pen name "Vehbi". His Tomb and Complex — The source states that his successor Hasan Rüşdi Efendi, after the funeral prayer at the Çaşnigir Mosque, was buried in the lodge's graveyard beside his master ; accordingly, Ahmed Vehbi Efendi's grave lies in the graveyard of the Entekkeliler Lodge. The grave of the lodge's last shaykh, Hüseyin Kemaleddin Efendi, was also moved to the tomb in the lodge in 1968.

ManisaDied 1268 AHView
Scholar

Ahmad al-Rumi al-Akhisari

An Ottoman scholar known for his work Majalis al-abrar and for his severe stance against innovations ( bid'a ). He was born in Cyprus into a Christian family and embraced Islam after the Ottoman conquest of the island. He studied with scholars in Damascus and Istanbul. He settled in Akhisar, a district of the sanjak of Saruhan in western Anatolia, where, without accepting any official post, he taught and wrote until the end of his life. According to the source, the subjects of his works are first of all personal piety, the ascetic life and honesty in trade, with no bearing on administrative, political or military matters; hence Majalis al-abrar was written for Ottoman merchants, scholars and service people rather than addressed to any sultan or ruler. The source states that it is possible to say al-Aqhisari was connected with the Ottoman revivalist movement of the XVI and XVII centuries influenced by Ibn Taymiyya and Ibn Qayyim al-Jawziyya. In his Radd al-qabriyya and in the seventeenth chapter of the Majalis he refers explicitly to Ibn Qayyim and his master and quotes from their works rejecting the veneration of graves. In his commentary on Birgivi Mehmed Efendi's al-Durr al-yatim on Qur'anic recitation he speaks of him with praise. In many collections of treatises in libraries, Birgivi's Vasiyetname , Kadızade Mehmed Efendi's Risale and al-Aqhisari's Risala fi al-aqa'id are bound together, showing that these works were perceived at the time as complementary texts. His works give much space to such topics as innovations, commanding right and forbidding wrong, the ragha'ib and bara'a prayers, dhikr , the supplications in Friday sermons, hand-shaking after congregational prayers, Sufi rites and sama' ceremonies, and the use of tobacco. According to the source these were the subjects of the debates between the Kadızadelis and the people of the Sufi orders and were treated in Katib Chelebi's Mizan al-haqq ; on them al-Aqhisari mostly took a strict and prohibitive position. He died in Akhisar. Because Katib Chelebi fixed the date of his death on the authority of al-Aqhisari's son, who was his own student, the source regards the date 1041 (1632) as more reliable than those given elsewhere. He is recorded as having been buried in the Uzuntaş Cemetery in Akhisar. His Circle of Influence — According to the source, al-Aqhisari's influence on later Ottoman society has not yet been brought to light. By contrast, Majalis al-abrar can be said to have strongly influenced the Indian subcontinent. Around 1850 long extracts from it, together with sections from the works of Ibn Taymiyya and Ibn Qayyim, appeared in a Persian work titled al-Balagh al-mubin , wrongly attributed to Shah Wali Allah al-Dihlawi. The work was printed in Delhi in 1866 with an Urdu translation by Subhan Bakhsh al-Shikarpuri, without naming its author and with its end missing; this edition carries a foreword by Shah Abd al-Aziz al-Dihlawi. In 1903 it was published in Lucknow with a different Urdu translation by Abd al-Wali al-Madrasi, this time attributed to al-Aqhisari. The Urdu translation printed in 1978 was made by Kifayat Allah Dihlawi, mufti of the Deobandi movement, and has been reprinted ever since. In 2011 Mustafa Şeyh (Mustapha Sheikh) wrote a doctoral thesis and Mustafa Boz a master's thesis on al-Aqhisari. His Works — ① Majalis al-abrar wa-masalik al-akhyar : his most famous and, according to Katib Chelebi, his last work, comprising a hundred religious topics inspired by hadiths in sources such as al-Baghawi's Masabih al-sunna . Many manuscripts exist in Turkey, the Arab countries and India; in all its Urdu translations the 100th session is missing. Muhammad ibn Abd al-Rahman al-Khumayyis published four of its sessions (Riyadh 2001), and this edition was translated into Turkish (Istanbul 2002). ② Sharh al-Durr al-yatim fi al-tajwid . ③ Risala fi al-aqa'id : the author's only known work in Turkish, also called Vasiyetname . He also wrote treatises on imitation ( taqlid ), the superiority of prophethood over sainthood, the degrees of the self and of worship, the remembrance of the tongue and the heart, the blameworthiness of innovation, evil and non-evil innovation, graves ( Radd al-qabriyya ), blessings and amin during the sermon, hand-shaking after the prayers, dancing and whirling ( dawran ), and tobacco ( Dukhaniyya ). Ali Çelik produced a study of the treatise on innovation (Eskişehir 2000), and Yahya Michot translated the Dukhaniyya into English.

ManisaDied 1041 AHView
Saint

Shaykh Ilyas Çelebi (Ibn Isa al-Akhisari)

Sufi poet descended from the Shamsiyya line of the Bayramiyya; founder of the Isawiyya branch named after him and shaykh of the lodge at Akhisar. He is known for poems in which he treated the idea of the unity of being, and for his renown in the science of jafr . He was born in 902 (1496-97) at Akhisar , then the seat of a district in the Saruhan sub-province of the province of Aydın. His real name was İlyas , his father's name Isa. What is known of his life rests on his own work Menakıb-ı Şeyh Mecdüddin , on the virtues of his father, a Bayrami shaykh, and above all on the section about himself appended to the end of that work by an unknown hand. After completing his madrasa education he completed his spiritual training under his father Mecdüddin Isa and received his licence from him. His father had received his own licence first from Muhammad Çelebi, one of the Bayrami shaykhs, and later from Şeyh Kasım Efendi, son of İbrahim Tennuri, founder of the Tennuriyya branch of the Shamsiyya-Bayramiyya. When his father settled in Aydın in 928 (1522), he took his father's place at the lodge in Akhisar. But as long as his father lived (d. 937/1530-31) he gave no licence to anyone, thinking it would be disrespectful towards him. He died at Akhisar in 967 (1559-60) and was buried beside his father in the tomb adjoining the Şeyh Isa Mosque. His Circle of Influence — His initiatic chain reaches İbrahim Tennuri through his father Mecdüddin Isa Saruhani and Şeyh Kasım, and from him Akşemseddin, founder of the Shamsiyya-Bayramiyya. The Isawiyya named after him did not long survive him. He is known to have given his licence to eight persons: Baba Ahmed Germiyani, Muslihuddin Germiyani, Muhammad Rumi, Kasım Malatyavi, Rûşen-i Rumi (Nuri Rûşeni), Abdi Halife Tirevi, Ömer Menteşevi and Dede Hasan Bayındıri. Of these, Kasım Malatyavi is said to have been sent to Amasya, and Muhammad Rumi to have founded his lodge somewhere near Istanbul. His Poetry and Sufi Line — His poems on the unity of being draw attention for their literary side as much as for their Sufi content; his use of simile, metaphor, double meaning and paronomasia shows his mastery of the subtleties of Ottoman Turkish. The Menakıb-ı Şeyh Mecdüddin states that he had 10,000 hymns and ghazals, but these have not come down to us. A ghazal of his describing the shadow play was published by Hellmut Ritter. He was one of the best-known exponents of jafr in his time, and is reported to have been skilled in writing magic squares. Some sources also state that he was a physician and wrote a work on medicine. His Works — ① Nutk-ı İbn Isa : twenty ghazals recorded under this title in a miscellany in the National Library. ② Menakıb-ı Şeyh Mecdüddin ve Adab-ı Salikin : on his father's virtues, completed in 961 (1554) when he was about sixty; it contains 150 anecdotes, the last three of which concern himself and were probably added by one of his disciples; among the anecdotes it also gives information on the rules and rites of the order and on the Bayrami chain. ③ Şerh-i Esma-i Hüsna : a verse work composed in 1541, of about 868 couplets. ④ Rumuz al-kunuz fi'l-jafr : in twelve chapters, completed in 965 (1557-58); it speaks of what is to happen from that date until the hijri year 2035. ⑤ Ferahname ( Taskhir al-akbar fi ilm al-harf ): on drawing meanings from letters. ⑥ Fusul-i Seb'a : on the seven stages. ⑦ Fusul-i Aşere : on the initiatic chain, the order's rules, the shaykh-disciple relationship, the stations, magic squares and the science of properties. ⑧ Kavaid al-taskhir . ⑨ Tabiatname . ⑩ Kıyafetname : thought to be a verse work linking bodily build and character. ⑪ Kıyametname : said to have consisted of 3000 couplets; it has not survived. ⑫ Risale-i Mukantarat : on the calendar. ⑬ Terceme-i Müfredat-ı İbn Isa . ⑭ Nuriyye : recorded as written in the name of Selim II and presented to him during his governorship of Manisa (1543-1558). The sources also name works titled Rumuz-ı Dilgüşa , Ebvab-ı Sitte and Kenz al-asrar .

ManisaDied 967 AHView
Saint

Pir Jamaluddin Abdurrahman

A Halvetî saint of Pîr İlyas's lineage; sources describe him as the grandson of Pîr İlyas and son of Pîr Hüsâmeddîn-i Halvetî. He was among the leading figures who sustained the Halvetiyye in Amasya. His tomb lies within the Çilehâne Mosque known as 'Aşağı Pirler' (Lower Saints); the mosque and retreat cells were built in 1412 by Yâkub Paşa. (Sources: 'Pîr Cemâleddîn Abdurrahmân', Evliyalar Ansiklopedisi; Metin Hakverdioğlu)

AmasyaView
Saint

Seydi Halife (Sheikh Sayyiduddin Ali al-Khalwati)

A saint whose real name was Ali, known as Sheikh Sayyiduddin Ali al-Khalwati, who guided disciples in the Amasya lodge for thirty-five years after Habîb-i Karâmânî. He was an ascetic. He died in 1533; his open-air grave lies west of the Mehmed Paşa Mosque in central Amasya. (Sources: Abdülhalim Durma, 'Evliyalar Şehri Amasya', 2003; Metin Hakverdioğlu)

AmasyaDied 940 AHView
Scholar

Bahşi Halife (the Akbilek Saint)

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)

AmasyaDied 930 AHView
Saint

İğneci Baba (Safiyüddin Mahmud al-Khalwati)

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)

AmasyaView
Saint

Sheikh Zakariyya al-Khalwati

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')

AmasyaDied 893 AHView
Saint

Piri Baba

A Qalandari dervish who lived at Merzifon in the XV century; he is known for the legends that grew up around his life and for his tomb at Merzifon. What is known of his life rests on the Menakıb-ı Piri Baba , written by one Hoca İbrahim, and on Evliya Çelebi's Seyahatname . Hoca İbrahim says that he himself built the Piri Baba lodge mentioned in the land-survey register of 926 (1520). That Piri Baba's nephew Ali Dede was still alive when the work was written shows that not very long had passed since his death; on this basis it has been suggested that the work was composed in the reign of Selim I. Evliya Çelebi, who passed through Merzifon in 1057 (1647) and visited his tomb, says that he was one of the dervishes whom Ahmad Yasawi sent to Anatolia together with Hacı Bektaş-ı Veli. M. Fuad Köprülü, repeating Evliya Çelebi's view, likewise counts him, under the name Pir Dede , among Ahmad Yasawi's deputies in Anatolia. According to the Menakıbname he came from the village of Narince near Merzifon. At the age of seven or eight his mother apprenticed him to a master shoemaker in Merzifon. The work stresses that he attained sainthood at an early age, and relates that even at that age he was deeply devoted to worship. The main subject both of the Menakıbname and of Evliya Çelebi is his relationship with the Ottoman sultan of the day. According to the Menakıbname he lived in the furnace room of a bathhouse reserved for men in the morning and for women in the afternoon; when he stayed on in the bathhouse even when the women came, he provoked the scholars of Merzifon and was denounced to the sultan. The Menakıbname presents him as a saint who first wins the heart of the sultan who has come to punish him and then foretells the conquest of cities, raising him above the ruler of his time. According to the source this motif also appears in other hagiographies written in that period, such as the Vilayetname-i Otman Baba , and may be read as a reaction to the negative policy Mehmed the Conqueror pursued towards the dervishes. The legend also indicates that because of his Qalandari temperament he was not much liked by the scholars of his time. The date of his death is unknown. The Menakıbname states that after his death his fellow villagers from Narince wished to claim him, but the scholars of Merzifon would not allow it. Hoca İbrahim relates that he built a tomb for him and married a girl of his own family to Piri Baba's nephew Ali Dede; the source says that this last episode may also be seen as Hoca İbrahim's effort to establish a tie of kinship with Piri Baba. His Poetry and Sufi Line — This slot carries not his poetry but his Sufi line. The source lists the signs suggesting that he was a Qalandari dervish: his being called in the Seyahatname by the term "ışık", used around the XVI century for Qalandari dervishes; his going about naked; his conduct, according to the Menakıbname, when he met Mehmed the Conqueror; and his resemblance to Otman Baba. The miracle motifs related of him also resemble those of Hacı Bektaş-ı Veli: a miraculous journey to the Kaaba, ripening fruit out of season and taking the form of a dove are among them. The references to Karbala in his legends stand out as an emphasis on love for the Prophet's family. His Tomb and Complex — His tomb stands in the Tekke quarter of Merzifon; known to have been repaired several times, it was last restored in 1977 by the General Directorate of Pious Foundations. His lodge is recorded in the land-survey register of 926 (1520); at that time one Şahkulu Baba b. Bayezid was its shaykh, and the register of 982-983 (1574-1575) shows that he was still in office. Evliya Çelebi records that at the time of his visit a shaykh named Memi Dede Can served at the lodge, and that many visitors came and went to the lodge and to the bathhouse where Piri Baba was believed to have lived. In later periods many legends grew up around his person.

AmasyaView
Saint

Sheikh Meknun (Açıkbaş)

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)

TokatView
Saint

Ahi Yusuf

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)

TokatDied 1324View
Saint

Cimi Dede

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)

TokatView
Saint

Keçeci Baba (Ahi Mahmud Veli)

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)

TokatView
Scholar

Abd al-Majid al-Shirwani

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)

TokatDied 972 AHView
Saint

Ebu İshak Kazeruni Lodge Tomb (Seyyid Ali) — Maqam

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)

ErzurumDied 426 AHView
Saint

Çöğenderli Hacı Salih Efendi

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)

ErzurumDied 1411 AHView
Scholar

Taşkesenli Sheikh Alaeddin Efendi

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')

ErzurumDied 1387 AHView
Scholar

Taşkesenli Sheikh Muhammed Sıddık Efendi

One of the scholars and shaykhs of the Taşkesenli , a Naqshbandi shaykh family well known in and around Erzurum; he served as mufti and preacher and was known as the “mufti of Horasan”. The family's Sufi chain reaches the Khalidiyya branch of the Naqshbandiyya. His grandfather Shaykh Ahmed Efendi (1848-1909), who gave the family its name, had been sent to Erzurum for spiritual guidance (1893) and came to be called Taşkesenli because he spent the summer months in the village of Taşkesen. He was born in Erzurum on 11 December 1914. His father was Ziyâeddin Efendi, known for his commentaries and glosses on some of the books taught in the madrasas. When his father died eight days after his birth, he was brought up by his elder brother Şehâbeddin Efendi , with whom he read Arabic and Persian, jurisprudence, theology, hadith, exegesis and logic and received his licence ( ijaza ). While continuing his madrasa studies he also attended primary and middle school in Erzurum. In 1952 he was appointed mufti of Tekman, a district of Erzurum. After serving as mufti in Horasan in the years 1954-1960 he was appointed central preacher of Erzurum. In the 1960 coup he was arrested and sent to Sivas, but was released six months later and resumed his post in Erzurum. In the meantime he went to Nurşin in Bitlis, took initiation from Tâhâ Efendi , one of the grandsons of Shaykh Abdurrahman Tâhî, and received his deputyship ( khilafa ) from him. While preaching in Erzurum he also saw to the training of his disciples; he turned the lower floor of his house into a madrasa and taught hundreds of students. He died in Erzurum on 13 February 1985. His Circle of Influence — Among the students he taught at his house were his nephew Zeki Hoca, the former mufti of Tortum Hâfız Yahya Hoca, Eşref Hoca, one of the honorary preachers and teachers of Erzurum, and Hâfız Şuayıb Hoca from the village of Kevank in Pasinler. The Taşkesenli Culture, Education and Solidarity Foundation has been established in Erzurum in the family's name. His Works — He has a divan entitled Münâcât .

ErzurumDied 1985View
Saint

Pir Ali Baba

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)

ErzurumDied 940 AHView
Scholar

Shaykh Muhyiddin Muhammad Yavsî

A Sufi on the Bayramî-Şemsî line; the father of Şeyhülislâm Ebüssuûd Efendi . His real name was Muhyiddin Muhammed. He was born in the village of İmâd in the district of İskilip in Çorum. He belonged to a family that had migrated from Transoxiana; his grandfather served as chief falconer to Ulugh Beg, the ruler of Samarkand. He received his first education from his maternal uncle Ali Kuşçu ; he studied Sufism under Muslihuddin Kocevî. He later attached himself to İbrâhim Tennûrî , received authorisation from him and began the work of guidance at İskilip. According to Taşköprizâde's record, during Bayezid II's pilgrimage journey of 1480 Yavsî told him: "Upon your return from the Hijaz we shall find you seated on the throne." The sultan afterwards summoned him to Istanbul and had the Yavsî Baba lodge built. After serving at his lodge in Istanbul until about 1512 he returned to İskilip and carried on the work of guidance there until his death. He died in 920 (1514). His Circle of Influence — The Tennûriyye branch of the Bayramiyye reached Istanbul, İskilip and Edirne through him. He married the daughter of his uncle Ali Kuşçu and had two daughters and four sons. One of his sons is the renowned jurist Ebüssuûd Efendi . His son Nasrullah (d. 1566) became sheikh of the lodge in Istanbul; another son, Mehmed (d. 1608), studied under the renowned Halvetî master Nûreddinzâde. His Works — 1. Tahkīku'l-hakāik. A commentary written on Bedreddin Simâvî's Vâridât (completed in 1467). 2. Risâle-i Ahvâl-i Sülûk. A treatise on spiritual states and stations. 3. Esmâ-i Ahlullah. A list containing the names of 425 Sufis. His Tomb and Complex — His tomb stands adjacent to the Şeyh Yavsî Mosque at İskilip.

ÇorumDied 920 AHView
Saint

Taşkesenli Sheikh Ahmed Efendi

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.

ErzurumDied 1327 AHView
Saint

Sheikh Muslim Hafiz

Buried in the Harran Gate (Harrankapı) Cemetery of Şanlıurfa, Sheikh Muslim Hafiz was a scholar, Qur'an-memorizer and Sufi, a khalifa of the Naqshbandi-Khalidi branch under Sheikh Abdurrahman of Kirkuk. He memorized the Qur'an in childhood and recited it at Hasan Padişah Mosque, and led the recovery of mosques sold off in Urfa between 1930-1950; he died in 1958. (Sources: Turkish Ministry of Culture Kültür Portalı, 'Şeyh Müslüm Hafız Türbesi'; Evliyalar.net)

ŞanlıurfaDied 1377 AHView
Saint

Rahima Khatun (Wife of Prophet Job)

In Eyyüp Nebi village (Viranşehir), a modest square, single-domed shrine is attributed to Rahima Khatun, wife of Prophet Job, who tended him through his illness; it lies about 500 m northwest of Job's shrine. This is a maqam/visitation tradition (not a confirmed grave) — the village's prophet shrines have been visited for centuries; Sultan Murad IV endowed waqf for their upkeep, and they were restored by the Şanlıurfa Governorate from 1992. (Sources: Viranşehir District Governorate; Turkish Ministry of Culture e-book)

ŞanlıurfaView
Prophet's Family

Imam Muhammad al-Baqir Shrine

In İmam Bakır village about 3 km northeast of Harran stands a square, domed shrine attributed to Abu Ja'far Imam Muhammad al-Baqir, fifth of the Twelve Imams, with an adjoining mosque. This is a maqam (not a confirmed grave, a visitation tradition) — tradition holds that a finger of the Imam was buried here and the village took his name; al-Baqir's actual grave is in Medina. (Sources: Şanlıurfa Metropolitan Municipality; Turkish Ministry of Culture e-book, 'İmam Bakır Camii ve Türbesi')

ŞanlıurfaView