Saints

Osman Bedreddin al-Erzurumi (İmam Efendi)

İmam Efendi

Born in the Abdurrahman Ağa quarter of Erzurum, he became known as “İmam Efendi” because he served as a battalion imam during his military years. A Naqshbandi-Khalidi shaykh, he was a successor (khalifa) of Mahmud Sâminî Paluvî and a leading figure of the Sâminî branch, leaving works such as “Gülzâr-ı Sâminî.” Retiring from military service in 1909, he settled in Harput, holding his gatherings in the Kurşunlu Mosque. He died in Harput and was buried in his türbe in the Meteris Cemetery. (Birth/death years vary across sources — 1856/1858 and 1922/1924 — and are therefore omitted.)

Abd al-Rahman al-Tahi (al-Nurshini)

Seyda

A Nakşibendî-Hâlidî sheikh; a guide who played a decisive part in the spread of the Hâlidiyya in eastern Anatolia. He is known by the nisba Nurşînî and the epithet Seydâ . He was born in 1831 in the district of Şirvan in Siirt. His ancestors are traced to a line that settled in the region after Hulagu's capture of Baghdad in 1258. His father was Molla Mahmûd and his mother Meyâsin Hanım. He studied under such well-known scholars as Molla Abdüssamed and Molla Ziyâeddin Arvâsî; he then taught at the medrese of Ispahart. His Sufi journey has three stations: he first entered the Rifâiyya , then became a disciple of the Qādirî master Abdülbârî Çarçâhî, and finally was initiated into the Nakşibendiyya-Hâlidiyya through Sıbgatullah Arvâsî . At his master's direction he settled, after the pilgrimage, in the town of Nurşin (Güroymak) in Bitlis; through his efforts the Hâlidiyya spread rapidly in the region. He died in 1886 at Nurşin. His Circle of Influence — The source records that he contributed significantly to the religious, moral, cultural and military protection of the region's inhabitants and that he encouraged the people to jihad during the Ottoman-Russian wars; for this the Ottoman state awarded him the Mecîdî medal of the third degree. Among his prominent deputies are Muhammed Sâmi Erzincânî and İbrâhim Çokreşî. After his death the chain was carried on by his son Muhammed Ziyâeddin (d. 1923). His Works — 1. Mektûbât. A compilation of the letters he wrote to his disciples. 2. İşârât. It contains his teachings and the principles of the Hâlidî path.

Yazıcıoğlu Mehmed Efendi

author of the Muhammediyye

An Ottoman mystic poet; the author of the Muhammediyye , read for centuries. His place of birth is not certain; it is thought to have been near Gallipoli. He received his first education from his father Yazıcı Sâlih and learned Arabic and Persian. He studied exegesis, hadith, jurisprudence and theology, and drew benefit from such teachers as the Egyptian scholar Molla Zeynüddin Arab and Haydar-ı Hafî. He entered the path of Sufism by attaching himself to Hacı Bayrâm-ı Velî . He lived in a retreat cell near the Namazgâh of Gallipoli and composed his works there. He died in 855 (1451). His Works — 1. Megāribü'z-zamân. Written in Arabic. 2. Muhammediyye. In Turkish, and his most famous work. 3. el-Müntehâ ale'l-Fusûs. His Tomb and Complex — His tomb is in the graveyard of the Yazıcıoğlu Mosque at Gallipoli.

Jahidi Ahmed Efendi

Jahidi Sultan

A Halvetî-Uşşâkī sheikh and mystic poet; the pîr of the Câhidiyye branch. He was born at Edirne. His real name was Ahmed and his pen name in poetry Câhidî. According to his own work Kitâbü'n-Nasîha he belonged to a family of Rumelian origin; his father's name was Muhammed. The sources conflict about his initiation into Sufism. Some count him a disciple of Cemâleddin Edirnevî; but this is chronologically impossible — Câhidî died in 1070 (1659), while Cemâleddin died in 1164 (1751). According to other records he received investiture from a Halvetî-Uşşâkī sheikh at Edirne. He established a lodge at Kilitbahir in Çanakkale and carried on the work of spiritual guidance there. He died in 1070 (1659); the word istirâhat was composed as the chronogram of his death. His Circle of Influence — After his death the branch bearing his name was carried on by his son Abdüllatif Efendi. The Câhidiyye was widespread in the eighteenth century at Çanakkale, Bursa and Edirne; the source records that the branch never reached Istanbul and had disappeared completely by the beginning of the twentieth century. His Poetry and Sufi Line — He wrote his poems in the syllabic metre and on the line of Yûnus Emre . A famous line of his inspired the title of the collection of essays published in 1986 by the contemporary writer Cahit Zarifoğlu. His Works — 1. Dîvan. It consists of about 100 mystical poems in the syllabic metre. 2. Kitâbü'n-Nasîha. A book of guidance containing general Sufi teachings and the etiquette of the order. His Tomb and Complex — His tomb is known among the people as Câhide Sultan and continues to be an important place of visitation.

Emirci Sultan (Sharaf al-Din Ismail b. Muhammad)

Shaykh (Yeseviyye)

A Yesevî sheikh active in the Seljuk period in the province of Dânişmendiye (the region of present-day Yozgat). His real name was Şerefüddin İsmâil b. Muhammed . The epithet Emirci is likely to be connected with his sayyid descent, as is understood from the fact that members of his family bore the title Emîr . He belonged to an important Sufi family whose genealogy is documented. He was active during the reigns of Izz al-Dîn Kaykâ'ûs I, Alâ al-Dîn Kayqubâd I and Ghiyâth al-Dîn Kaykhusraw II. He established a dervish lodge upon which thirty-three villages were endowed. He died in Dhu al-Hijja 637 (July 1240). The source draws attention to the fact that this date coincides with the dates of the Babai uprising , and states that the historical records suggest he may have been killed in the fighting between Babai forces and Seljuk troops near the locality of Ziyaret where his lodge stood. His Tomb and Complex — The lodge he founded came to be known as the Osman Paşa Tekkesi after his cousin Osman Paşa served as its administrator; this office is recorded in a document dated 1392. The lodge in time became an important Bektashi centre and remained so until its suppression in 1826.

Yatağan Baba (Osman Bey)

Baba (warrior-dervish)

A warrior-dervish (gazi-derviş) said to have been sent to the region during the Anatolian Seljuk period for the conquest of the Garbîkaraağaç (Acıpayam) area, who then settled there and founded a lodge to guide the people. The town of Yatağan that grew where he settled takes its name from him. His tomb bears the Hijri date 642 (1244-1245); his exact birth and death dates are unknown. Besides his own, the tomb contains the cenotaphs of his wife and his son Murat Bey. The türbe was registered as a monument on 23 January 1991.

Shahidi Ibrahim Dede

Shaykh (Mevlevi)

A Mevlevî sheikh and poet; the author of the Tuhfe-i Şâhidî , taught for centuries in the teaching of Persian. He was born in 1470 at Muğla, the son of the sheikh of a mevlevîhâne. He received his first religious education from his father, whom he lost at the age of ten. He first turned to a craft, but abandoned it and returned to study, attending the medreses of Istanbul and Bursa. Finally embracing the dervish path, he attached himself to various Mevlevî sheikhs, and at last entered the service of Divane Mehmed Çelebi of Afyon. After his master's death he took over the leadership of the Muğla mevlevîhâne, where he spent the remainder of his life teaching and writing. He died in 1550. His Works — 1. Tuhfe-i Şâhidî. A Persian-Turkish rhyming dictionary. 2. Gülşen-i Esrâr. It contains biography and Mevlevî teachings. 3. Gülşen-i Vahdet. A didactic poem of 491 couplets. 4. Dîvan. It contains more than 100 poems. He also has commentaries, a mevlid, and various mystical treatises emphasising Mevlevî doctrine and the Islamic sciences. His Tomb and Complex — He was buried near his sheikh's grave, at Karahisar.

Ahmad-i Khani (Shaykh Ahmad)

Khani

A poet, Sufi and scholar; the author of Mem û Zîn , regarded as the classical mesnevî of Kurdish, and a figure held by the people to be a saint. He was born in 1061 (1651). His father's name was İlyas. His nisba is said to derive from the village of Han near Hakkâri, from the Hânî tribe, or from the Hâniyan family. Travelling through eastern Anatolia he studied Arabic, rhetoric and the religious sciences; he also occupied himself with astronomy. He resided at Cizre, one of the regional centres of culture of the day, and there composed Mem û Zîn . He later settled at Old Bayazıt (Doğubayazıt) and remained there to the end of his life. The date of his death is accepted as the year 1119 (1707), which the phrase "Târe Hânî ilâ rabbih" yields by the abjad reckoning. His Circle of Influence — Among the students he trained are counted İsmâil Bâyezîdî (d. 1121/1709), Şerîf Han Cûlâmergî (d. 1161/1748) and Murad Han Bâyezîdî (d. 1192/1778). After his death he was held by the people to be a saint and his grave became a place of visitation; it is related that Said Nursi visited his grave in his youth. Mem û Zîn , for its part, has carried his influence by way of the book: it has been translated into Russian (Rudenko, 1962), into Arabic in prose (al-Bûtî, 1957) and into Turkish (Bozarslan, 1968 and 1975), and was adapted for the cinema in Turkey in 1991. His Poetry and Sufi Line — In his poetry questions of theology, existence, ethics and society are interwoven. As a theologian on the Sunnî-Ash'arite line he treats the mysteries of creation and the question of divine accountability; he holds that the contradictions in nature give rise to understanding and harmony, and that what appears evil may in truth be good. He gives voice to the hardships of his age and points to social solidarity and education as the remedy; he laments the replacement of wisdom by materialism. On his Sufi side he says that what truly changes a person's character is divine love and piety alone. He stands under the influence of mystic poets such as Mevlânâ and Câmî; the source states that the claims advanced about pre-Islamic influences upon him are without foundation. His Works — 1. Mem û Zîn (1104/1693). A romance in the manner of Leylâ and Mecnûn, consisting of sixty sections and about 3000 couplets. Its subject is this: Mem, a secretary of the chancery, loves Zîn, the emir's sister; the servant Bekir prevents their union; both lovers die of longing, and their friends avenge them by killing Bekir. Their graves at Cizre are visited. Its first edition was printed at Istanbul (1335) and the second at Aleppo (1947). 2. Nûbahârâ Bıçûkân (1094/1683). An Arabic-Kurdish rhyming lexicon composed in thirteen different metres; it was arranged to ease the study of grammar for children learning the Qur'an. It was printed together with al-Hâlidî's work (Istanbul 1310), reissued by al-Jazarî at Damascus, and transcribed into Latin letters by Zinar (Istanbul 1992). 3. Akîdâ Îmân. A creedal text in verse of eighty couplets setting out the fundamentals of Islam from the Sunnî standpoint; it treats the divine unity, prophecy, the divine attributes, intercession and the hereafter, enters upon the question of ef'âl-i ibâd , and draws selectively on Ash'arite and Mâtürîdite positions. 4. Çârkûşe. Quatrains in which Arabic, Persian, Turkish and Kurdish stand together in each couplet; five of them, on love, separation and union, have survived. Ahmed Hilmî wrote commentaries on the Nûbahârâ Bıçûkân and the Akîdâ Îmân. His Tomb and Complex — His grave lies at Doğubayazıt near the İshak Paşa Palace and is a place of visitation to this day.

Pir Muhammad Erzincani

Bahaeddin / Piri Halife

A Halvetî sheikh who spread the Halvetiyye in Erzincan and its surroundings. He was born in the town of Kerliç in Erzincan (today the village of Karakaya in the district of Üzümlü). At first he taught in a medrese at Erzincan. Upon a dream he had, he went to Shirvan and attached himself to Seyyid Yahyâ-yı Şirvânî , the second pîr of the Halvetiyye order. When he had completed his spiritual training he was appointed a deputy and sent to Erzincan with the duty of guidance. In the town where he was born he had a lodge and a mosque built and began to spread the Halvetiyye. It is related that he warned Uzun Hasan, the Akkoyunlu sultan, against making war on Sultan Mehmed the Conqueror. The date of his death is recorded as 879 (1474). His Circle of Influence — Among his deputies are counted İbrâhim Tâceddin Kayserî, Pîr Fethullah, Pîr Ahmed Erzincânî and Cemâl-i Halvetî . The spread of the Halvetiyye in Anatolia passed through this circle. His Works — Only one work of his has come down to us: a Turkish text of 815 couplets on the stations of the spiritual path. His Tomb and Complex — It is claimed that his grave is in the Şeyhlik Cemetery at Kerliç.

Ibrāhīm Ḥaqqī of Erzurum

Shaykh

A Sufi, scholar and poet; the author of the Mârifetnâme , which brought the religious sciences and the natural sciences of his age together in a single book. He was born on 2 Muharram 1115 (18 May 1703) in the district of Hasankale in Erzurum. His father was Derviş Osman Efendi and his mother Şerife Hanîfe Hanım, daughter of Dede Mahmud. At the age of nine he was taken to Tillo by his uncle Ali; there he was brought up under the guidance of İsmâil Fakīrullah, the renowned spiritual master of the day, and, taking up residence in the cell built for İsmâil Fakīrullah's father, learned knowledge and gnosis from him. After losing his father he returned to Erzurum in 1132 (1720) and studied Arabic and Persian with Hâzık Mehmed Efendi, the mufti of Erzurum; this second period of study is understood to have lasted eight years. In 1160 (1747) he went to Istanbul for the first time. He met Sultan Mahmud I and won his interest and esteem; he was permitted to work in the palace library, and it was there that his interest in the new astronomy began. In 1168 (1755) he went to Istanbul a second time. Going to Tillo for the third time in 1177 (1763), İbrâhim Hakkı settled there permanently; he passed the remainder of his life training students and writing his works. He died on 19 Jumada II 1194 (22 June 1780). Despite his testament he was buried in the tomb of his sheikh. His Circle of Influence — After settling in Tillo he trained students to the end of his life. The true path of his influence, however, is his books: at a time when an ornate language was in use he wrote the greater part of his works in a relatively plain Turkish, and expressed his wide knowledge of Sufism in good order and in an intelligible style, which made the Mârifetnâme a book open to the reader outside the madrasa as well. His Poetry and Sufi Line — He is held to have belonged to the Nakşibendî order; in the Mârifetnâme he describes this order as "the path preferred by the most select of the saints" . In his works he gives wide place to Sufi themes such as gnosis (mârifet), fenâ, bekā, love, sainthood and trust in God. His concern with science lies not outside this line but within it: drawing on Kâtib Çelebi's Cihannümâ he took an interest in the new astronomy and presented Copernican astronomy in the Mârifetnâme ; he also had wide knowledge of meteorology, medicine, anatomy, physiology and psychology. He expounds the process of development, handed down from the Muslim thinkers, that runs from the four elements to the mineral, the plant, the animal and man. He states that no scientific advance can contradict the truth that God created and governs the universe; for him what matters from the standpoint of religion is the acceptance of the belief that the world was created by God. His Works — 1. Mârifetnâme (1170/1757). His most important work; an encyclopaedic study of the religious and non-religious sciences. It presents traditional astronomy together with the newer astronomical models and devotes extensive sections to philosophy, anatomy and psychology. Editions were printed at Bulak (1251, 1280), Kazan (1261) and Istanbul (1284); the simplified versions by Turgut Ulusoy and Faruk Meyan were published in 1980. 2. Dîvân (1168/1755). It contains the İlâhînâme section, made up of 366 ghazals. 3. İnsâniyye. A voluminous work written under the title Mecmûatü'l-insâniyye fî ma'rifeti'l-vahdâniyye . 4. Tertîbü'l-ulûm (1165/1752). A work in verse proposing a programme of education. He also wrote Mecmûatü'l-irfâniyye , Mecmûatü'l-meânî , Urvetü'l-İslâm and Hey'etü'l-İslâm . His Tomb and Complex — The tomb of İsmâil Fakīrullah was built by İbrâhim Hakkı himself, and its plan is likewise his. The domed tomb is about 40 m² and rests on an octagonal base. İbrâhim Hakkı, despite his testament, was buried beside his sheikh in this tomb he had himself built. Commemorative activities are held at the tomb every year between 18 May and 22 June.

Khayr al-Dīn al-Tūqādī (Hayreddin Tokadi)

Shaykh

A Halvetî sheikh; the guide of Şâbân-ı Velî , the pîr of the Şâbâniyye branch of the Halvetiyye. There is some confusion in the sources about his identity: he has been mistaken for another Hayreddin Efendi from Tokat. He was trained under Cemâl-i Halvetî (d. 899/1494), known as Çelebi Halife, the founder of the Cemâliyye branch of the Halvetiyye. After serving briefly at the Koca Mustafa Paşa lodge in Istanbul he was sent to Bolu. He carried on the work of spiritual guidance at Bolu and Düzce Pazar. He died after 937 (1530). His Circle of Influence — The best known disciple he trained is Şâbân-ı Velî , the founder of the Şâbâniyye branch of the Halvetiyye. He also had such disciples as Muslihuddîn-i Konrapavî and Mahmûd-ı Kürevî. His Tomb and Complex — A tomb attributed to him is found in the village of Elmalık, thirteen kilometres from Bolu; commemorative ceremonies with wide participation are held there during the summer months.

Sari Saltuk

A frontier warrior (alperen) who played an active part in the Turkification and Islamisation of Anatolia and the Balkans; a figure whose legendary renown outran his historical record. It is difficult to establish his historical identity with certainty. The source states this limit plainly: the period of his life down to 697 (1297-98) can be connected with historical information only in part , while what precedes 1263 remains obscure. According to the account of Yazıcıoğlu Ali, Sultan Izz al-Dîn Kaykâ'ûs II, after his defeat by Mongol-backed forces, fled around 1261-62 with his Turkmen followers to Dobruja (present-day Romania). Sarı Saltuk moved about the region at the head of these groups and passed to western Anatolia around 1304. He died in 697 (1297-98). Kemâleddin Serrâc presents him as having died in Dobruja at about the age of seventy. His Circle of Influence — Sarı Saltuk is a syncretic figure embraced in different aspects by Sunni, Alevi and Bektashi circles ; he lives on as a figure bridging the Islamic tradition and local traditions. He is connected to the Rifâî chains through his sheikh, Şeyh Mahmud; the biographical details, however, are contested. His Tomb and Complex — He has more than one shrine in the Balkans and Anatolia: Kaliakra (Bulgaria), Babadağ (Romania), Blagaj (Bosnia and Herzegovina), Ohrid (North Macedonia), Krujë (Albania), as well as Tunceli, Diyarbakır, Niğde, İznik and Istanbul. The lodge at Babadağ was turned into a complex in 1484 by the order of Bayezid II. Russian invasions destroyed the complex; restoration work after 1828 kept a plain domed structure standing, and the building was reopened to visitors in October of 2007.

Kemal Ummi (Ummi Kemal)

A mystic poet; his real name was İsmâil. He used the epithet Ümmî because he had not received a formal education. Where he came from is contradictory in the sources. Latîfî and Âlî Mustafa Efendi state that he was from the town of Lârende in Karaman; Âşık Ahmed says that he was of Khorasanian origin. According to Âşık Ahmed, whom the source counts the most reliable, he lived in the region of Aladağ and Bozarmut near Bolu and won the attention of Hacı Bayrâm-ı Velî . In Sufism he was among the dervishes of Şeyh Mehmed Bedreddin and among the followers of Cemâl-i Halvetî. His sheikh was Ubeydullah Hâmid (Ebû Hamîd Aksarâyî), also known as Somuncu Baba. He died in 880 (1475). His Poetry and Sufi Line — His poems fall into two groups: those of the kind of tevhid, münâcât and na't, and poems of religious and Sufi counsel. He used a plain Turkish and preferred an idiom laden with wisdom and aphorism; this plainness allowed his poems to be read in a wide circle. His Works — 1. Dîvân. Twenty-seven manuscripts of it have been identified; the richest copy (Beyazıt no. 3357) contains 140 poems, including seven mesnevîs. 2. Kırk Armağan. A mesnevî of about 200 couplets on the theme of preparation for death. 3. Risâle-i Vefât. A mesnevî describing the moments of death and the states of the grave. 4. Risâle-i Îmân. A prose treatise on faith and worship. His Tomb and Complex — Although he is stated to be buried at Bolu, there is also a report that he is buried at the Niğde Mevlevîhâne.

Ahmad Quddusi (Ahmed Kuddusi)

Hazrat

A mystic poet who grew up at Bor; a Qādirî dervish whose poems were widely read in Anatolia. He was born on 15 July 1769 in the district of Bor in Niğde. His father was Hacı İbrâhim Efendi, a Naqshbandi scholar. After his father's death in 1786 he set out on long journeys; he travelled through Anatolia and visited the major Islamic centres. He resided in Mecca for seventeen years ; he afterwards saw Damascus and Egypt. At first he followed the Naqshbandi path and later passed to the Qādirî path; the source records the reason for this transition as his finding the Qādirî way more suited to his spiritual temperament. He himself expressed this multiple affiliation in a line of verse: "I am Halvetî and Celvetî and Qādirî and Naqshbandi." The later part of his life was passed at Bor. On his return there he met with severe pressure and for thirteen years could not leave his lodge. He contracted sixteen marriages and had twenty-six children. He died in 1849 in the Kavaklı quarter of Bor. His Circle of Influence — His spiritual chain continued within his family: his son Abdurrahman and his grandson Ali carried on his path. His Poetry and Sufi Line — He wrote his poems in both the aruz and the syllabic metre; this double idiom allowed the Sufi content to reach beyond the circle of the medrese as well. His line rests on a temperament that does not close itself within a single order but, in his own words, claims all four paths at once. His Works — He has a published Dîvân containing mystical poems in both the aruz and the syllabic metre. He also has the treatises Pendnâme and Vasiyetnâme .

Sheikh Ahmad al-Qushayri

Sheikh

A saint of the Halveti (Khalwati) Sufi order and the Shafi'i school of law, who received his ijaza from his father Sheikh Abdurrahman in 1520. During the reign of Sultan Suleiman the Magnificent he built a dervish lodge, madrasa, mosque and fountains in the Quseyr (today Şenköy) region. He died in 1549; his tomb stands in Şenköy (Yayladağı, Hatay) and also contains the graves of seventeen members of his family.

Habib al-Najjar (Habib the Carpenter)

The believer whose story is told in Sûrat Yâsîn, killed by his people for having believed the messengers; in the Islamic sources he is known by the nisba neccâr (carpenter). The commentators differ about his name: it is given as Habîb b. Mûsâ , Habîb b. Isrâ'îl and Habîb b. Mer'î . Nor is there a single report about his trade; the sources present him as a carpenter, a silk merchant, a cloth bleacher or a shoemaker. It is related that he set aside half of his daily earnings for his family and gave the other half in alms. It is stated that, because of leprosy, he lived far from the city in seclusion, occupied with worship. His story is told in the Qur'an thus (Yâsîn 36/13-29): two messengers were sent to a city, and then a third was sent to support them. The people of the city opposed the messengers; against this, a man from the edge of the city came and believed in them and supported them. This believer was killed by the people of the city and entered Paradise, while those who disbelieved were destroyed by a single blast. There are differing reports about the manner of his death as well: it is related that he was stoned, that he was lynched, or that he was cut apart with a saw. His Tomb and Complex — At Antioch, beneath a structure at the foot of Mount Silpius which was first a Roman temple, then a Byzantine church, and afterwards a mosque, one of three graves is attributed to him.

Seyda Muhammed Emin Er

(q.s.)

A contemporary scholar and Sufi trained in the Ottoman madrasa tradition, born in the Külüyan (Kalaş) village of Çermik, Diyarbakır. He served for many years as imam and teacher in Gaziantep and authored numerous works. He died on 28 June 2013 in Ankara and, per his will, was buried in the courtyard (hazire) of the Nuri Mehmet Paşa Mosque in Gaziantep, the city where he had served.

Şuaybzade Ali Akif Efendi

(q.s.)

A saint of Antep born in 1822, popularly known as 'Ali Baba' or 'Ali Akif Efendi.' He began his religious studies at the Şeyh Mosque madrasa and studied under Kilisli Baytazzade Abdullah Efendi for thirty years, later preaching and counselling the people for many years. He died in 1905; his tomb inscription is dated H.1323 (1905). His tomb is in the Şehreküstü/Ünaldı area of Gaziantep and remains a place of visitation.

Sheikh Fethullah Efendi

(q.s.)

The founder of the Şeyh Fethullah complex at Gaziantep. 🔴 This record rests on an indirect source : the figure has no independent encyclopaedia article; what follows is the information given by the article on the complex he had built. The source says two things about him: his filiation and his being the founder of the complex. In the words of the source, "the founder of the complex is Şeyh Fethullah, son of Şeyh Abdüllatif" . That is, his father's name was Şeyh Abdüllatif, and he too bears the title "sheikh". The period in which he lived is fixed by the construction dates of the complex: the building was put up in the 1550s, and the documents give the dates 23 Rajab 966 (1 May 1559) and 1 Ramadan 971 (13 April 1564). His Tomb and Complex — The complex consists of a mosque, a lodge, a bathhouse, a medrese, a kastel (water structure), a graveyard and a house. The source records the building's fan-vault covering system and its Mamluk-influenced stone ornament as distinguishing features. The graveyard is part of the complex.

Hasan Asad al-Baghdadi

Counted among the spiritual figures of the Kozan area, locally also called 'Hasan Dede'. His single-chambered tomb is located in the Yarımoğlu Quarter of the Kozan district (near the foot of Kozan Castle) of Adana. His exact dates are unknown.

Sofu Dede

A dervish who migrated from Khorasan to Anatolia; according to tradition he came to the Çukurova region in the 1560s. His tomb lies on the road between Kaledağı and Etekli villages in the Karaisalı district of Adana.

Ali Dede of Adana

Counted among the spiritual figures of Adana, popularly remembered as the brother of Cabbar Dede. He is mentioned as 'Ali Dede of the saints (ehlullah)' in the 1297/1881 Adana Provincial Yearbook (Salname). A mosque bearing his name stands in the Alidede neighborhood of the Seyhan district of Adana city.

Cabbar Dede (Cabbâr Dede)

Hz.

A 16th-17th century saint of the Çukurova region affiliated with the Qadiriyya order (the path of Abd al-Qadir al-Jilani). He taught Islam to the surrounding tribes and led many to embrace the faith. His domed tomb lies beside a mosque near Kütüklü village in the Yakapınar (Misis) area of the Yüreğir district of Adana, among centuries-old oak trees.

Mumine Hatun (Mother of Mawlana)

(the venerable mother)

The mother of Mevlânâ Celâleddîn-i Rûmî; in the sources she is called Mâder-i Mevlânâ and Vâlide Sultan . 🔴 This record rests on an indirect source : she has no independent encyclopaedia article; what follows is what the article on the Karaman Mevlevîhâne, where her grave is, gives. The Mevlevî lodge at Karaman is, in the words of the source, the lodge "where the mother and the elder brother of Mevlânâ Celâleddîn-i Rûmî are buried" . Her Tomb and Complex — The mevlevîhâne was established around the years 1310-1320 at the place where her grave and the tomb of her son Muhammed Alâeddin stand; it thus became an important centre of visitation on the Mevlevî path. According to the source's description, "the sarcophagus of Mevlânâ's mother stands immediately before the qibla wall and is surrounded by a tall gilded wooden cage in the empire style."