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{{Short description|Islamic understanding of saints}}
{{Italic title}}
{{about|the Islamic conception of saints|other uses|Wali (disambiguation)}}
{{Sufism}}

The term '''''wali''''' ({{langx|ar|وَلِيّ|waliyy|lit=friend}}; plural {{lang|ar|أَوْلِيَاء}}, ''{{transliteration|ar|ʾawliyāʾ}}'') is most commonly used by [[Muslims]] to refer to a [[saint]], or literally a "friend of [[God in Islam|God]]".<ref name="ReferenceA">{{cite encyclopedia |last1=Radtke |first1=B. |last2=Lory |first2=P. |last3=Zarcone |first3=Th. |last4=DeWeese |first4=D. |last5=Gaborieau |first5=M. |last6=Denny |first6=F. M. |last7=Aubin |first7=F. |last8=Hunwick |first8=J. O. |last9=Mchugh |first9=N. |title=Walī |orig-date=1993 |year=2012 |editor1-last=Bearman |editor1-first=P. J. |editor1-link=Peri Bearman |editor2-last=Bianquis |editor2-first=Th. |editor2-link=Thierry Bianquis |editor3-last=Bosworth |editor3-first=C. E. |editor3-link=Clifford Edmund Bosworth |editor4-last=van Donzel |editor4-first=E. J. |editor4-link=Emeri Johannes van Donzel |editor5-last=Heinrichs |editor5-first=W. P. |editor5-link=Wolfhart Heinrichs |encyclopedia=[[Encyclopaedia of Islam]] |edition=2nd |location=[[Leiden]] |publisher=[[Brill Publishers]] |doi=10.1163/1573-3912_islam_COM_1335 |isbn=978-90-04-16121-4}}</ref><ref name="John Renard 2008">John Renard, ''Friends of God: Islamic Images of Piety, Commitment, and Servanthood'' (Berkeley: University of California Press, 2008); John Renard, ''Tales of God Friends: Islamic Hagiography in Translation'' (Berkeley: University of California Press, 2009), passim.</ref><ref>{{cite book |title=Historical Dictionary of the Sudan |series=Historical Dictionaries of Africa |first1=Robert S. |last1=Kramer |first2=Richard A. Jr. |last2=Lobban |first3=Carolyn |last3=Fluehr-Lobban |year=2013 |edition=4 |location=Lanham, Maryland, USA |publisher=Scarecrow Press, an imprint of Rowman & Littlefield |page=361 |isbn=978-0-8108-6180-0 |url=https://books.google.com/books?id=0OKZRewiEOsC&q=%22holy+man%22+wali&pg=PA361 |quote=QUBBA. The Arabic name for the tomb of a holy man ... A qubba is usually erected over the grave of a holy man identified variously as '''wali''' (saint), faki, or shaykh since, according to folk Islam, this is where his baraka [blessings] is believed to be strongest&nbsp;... |access-date=2 May 2015 }}</ref>

In the traditional Islamic understanding, a saint is portrayed as someone "marked by [special] divine favor ... [and] holiness", and who is specifically "chosen by God and endowed with exceptional gifts, such as the ability to work [[Miracle worker|miracles]]".<ref name="ReferenceB">Radtke, B., "Saint", in: ''Encyclopaedia of the Qurʾān'', General Editor: Jane Dammen McAuliffe, Georgetown University, Washington, D.C.</ref> The doctrine of saints was articulated by [[ulama|Muslim scholars]] very early on in [[Early history of Islam|Islamic history]],<ref>J. van Ess, ''Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra. Eine Geschichte des religiösen Denkens im frühen Islam'', II (Berlin-New York, 1992), pp. 89–90</ref><ref>B. Radtke and J. O'Kane, ''The Concept of Sainthood in Early Islamic Mysticism'' (London, 1996), pp. 109–110</ref><ref name="ReferenceB" /><ref>B. Radtke, ''Drei Schriften des Theosophen von Tirmid̲'', ii (Beirut-Stuttgart, 1996), pp. 68–69</ref> and particular verses of the [[Quran]] and certain [[hadith]] were interpreted by early Muslim thinkers as "documentary evidence"<ref name="ReferenceB" /> of the existence of saints. Graves of saints around the Muslim world became centers of [[ziyarat|pilgrimage]] – especially after 1200 CE – for masses of Muslims seeking their {{lang|ar-Latn|[[barakah]]}} (blessing).<ref name="brown-59" />

[[File:Ахмад Газали, беседующий с учеником.jpg|thumb|upright=1.15|A 1552 [[Persian miniature]] of the saint [[Ahmad Ghazali]] (d. 1123, brother of [[al-Ghazali]]) talking to a disciple.]]
Since the first Muslim [[Hagiography|hagiographies]] were written during the period when the Islamic mystical trend of [[Sufism]] began its rapid expansion, many of the figures who later came to be regarded as the major saints in orthodox [[Sunni Islam]] were the early Sufi mystics, like [[Hasan of Basra]] (d. 728), [[Farqad Sabakhi]] (d. 729), [[Dawud Tai]] (d. 777–781), [[Rabia of Basra]] (d. 801), [[Maruf Karkhi]] (d. 815), and [[Junayd of Baghdad]] (d. 910).<ref name="ReferenceA"/> From the twelfth to the fourteenth century, "the general veneration of saints, among both people and sovereigns, reached its definitive form with the organization of [[Sufism]] ... into orders or brotherhoods".<ref name="Titus Burckhardt 2009 p. 99">Titus Burckhardt, ''Art of Islam: Language and Meaning'' (Bloomington: World Wisdom, 2009), p. 99</ref> In the common expressions of Islamic piety of this period, the saint was understood to be "a contemplative whose state of spiritual perfection ... [found] permanent expression in the teaching bequeathed to his disciples".<ref name="Titus Burckhardt 2009 p. 99"/> In many prominent Sunni [[Aqidah|creeds]] of the time, such as the famous ''[[Al-Aqidah al-Tahawiyyah|Creed of Tahawi]]'' ({{circa|900}}) and the ''[[Abu Hafs Umar an-Nasafi|Creed of Nasafi]]'' ({{circa|1000}}), a belief in the existence and miracles of saints was presented as "a requirement" for being an orthodox Muslim believer.<ref name="Jonathan A.C. Brown 2012 p. 123">Jonathan A. C. Brown, "Faithful Dissenters: Sunni Skepticism about the Miracles of Saints", ''Journal of Sufi Studies'' 1 (2012), p. 123</ref><ref name="Christopher Taylor 1999 pp. 5-6">Christopher Taylor, ''In the Vicinity of the Righteous'' (Leiden: Brill, 1999), pp. 5–6</ref>

Aside from the Sufis, the preeminent saints in traditional Islamic piety are the [[Companions of the Prophet]], their [[Tabi'un|Successors]], and [[Tabi' al-Tabi'in|the Successors of the Successors]].<ref>Martin Lings, ''What is Sufism?'' (Lahore: Suhail Academy, 2005; first imp. 1983, second imp. 1999), pp. 36–37, 45, 102, etc.</ref> Additionally, the [[prophets and messengers in Islam]] are also believed to be saints by definition, although they are rarely referred to as such, in order to prevent confusion between them and ordinary saints; as the prophets are exalted by Muslims as the greatest of all humanity, it is a general tenet of Sunni belief that a single prophet is greater than all the regular saints put together.<ref name="ReferenceC">Al-Ṭaḥāwī, ''Al-ʿAqīdah aṭ-Ṭaḥāwiyya'' XCVIII–IX</ref> In short, it is believed that "every prophet is a saint, but not every saint is a prophet".<ref>Reza Shah-Kazemi, "The Metaphysics of Interfaith Dialogue", in ''Paths to the Heart: Sufism and the Christian East'', ed. James Cutsinger (Bloomington: World Wisdom, 2002), p. 167</ref>

In the [[modern world]], traditional [[Sunni]] and [[Shia Islam|Shia]] ideas of saints has been challenged by [[Islamic puritanism|fundamentalist]] and [[Islamic revival|revivalist]] [[Islamic schools and branches|Islamic movements]] such as the [[Salafi movement]], [[Wahhabism]], and [[Islamic Modernism]], all three of which have, to a greater or lesser degree, "formed a front against the [[Veneration#Islam|veneration]] and theory of saints".<ref name="ReferenceA"/> As has been noted by scholars, the development of these movements has indirectly led to a trend amongst some mainstream Muslims to resist "acknowledging the existence of Muslim saints altogether or ... [to view] their presence and veneration as unacceptable deviations".<ref name="Christopher Taylor pp. 5-6">Christopher Taylor, ''In the Vicinity of the Righteous'' (Leiden: Brill, 1999), pp. 5–6</ref> However, despite the presence of these opposing streams of thought, the classical doctrine of [[Veneration#Islam|saint veneration]] continues to thrive in many parts of the Islamic world today, playing a vital role in daily expressions of piety among vast segments of Muslim populations in Muslim countries like Pakistan, Bangladesh, Egypt, Turkey, [[Senegal]], Iraq, Iran, Algeria, Tunisia, Indonesia, Malaysia, and Morocco,<ref name="ReferenceA"/> as well as in countries with substantial Islamic populations like India, China, Russia, and the [[Balkans]].<ref name="ReferenceA"/>

==Names==
[[File:Jalal al-Din Rumi, Showing His Love for His Young Disciple Hussam al-Din Chelebi.jpg|thumb|upright|left|A [[Persian miniature]] depicting [[Jalal al-Din Rumi]] showing love for his disciple Hussam al-Din Chelebi (ca. 1594)]]
Regarding the rendering of the Arabic ''walī'' by the English "saint", prominent scholars such as [[Gibril Haddad]] have regarded this as an appropriate translation, with Haddad describing the aversion of some Muslims towards the use of "saint" for ''walī'' as "a specious objection ... for [this is] – like 'Religion' (''din''), 'Believer' (''mu'min''), 'prayer' (''salat''), etc. – [a] generic term for holiness and holy persons while there is no confusion, for Muslims, over their specific referents in Islam, namely: the reality of ''iman'' with Godwariness and those who possess those qualities."<ref>{{cite web | url-access=limited |archive-url = https://ghostarchive.org/iarchive/facebook/585959144749831/1247518531927219 |archive-date = 2022-04-30| url = https://www.facebook.com/ShaykhGibrilFouadHaddad/photos/a.657828704229541.1073741828.585959144749831/1247518531927219/?type=3&comment_id=1248075658538173&comment_tracking=%7B%22tn%22%3A%22R0%22%7D |title = Shaykh Gibril Fouad Haddad on Facebook |website=[[Facebook]]}}{{cbignore}}{{User-generated source|certain=yes|date=March 2022}}</ref>{{better source needed|date=April 2022}} In [[Persian language|Persian]], which became the second most influential and widely spoken language in the Islamic world after [[Arabic]],<ref name="ReferenceA"/>  the general title for a saint or a spiritual master became ''pīr'' ({{langx|fa|پیر}}, literally "old [person]", "elder"<ref>{{cite book|last1=Newby|first1=Gordon|title=A Concise Encyclopedia of Islam|date=2002|publisher=One World|location=Oxford|isbn=978-1-85168-295-9|page=[https://archive.org/details/conciseencyclope00newb/page/173 173]|edition=1st|url=https://archive.org/details/conciseencyclope00newb/page/173}}</ref>).<ref name="ReferenceA"/> Although the ramifications of this phrase include the connotations of a general "saint,"<ref name="ReferenceA"/>  it is often used to specifically signify a spiritual guide of some type.<ref name="ReferenceA"/>

Amongst [[Indian Muslims]], the title ''pīr baba'' (पीर बाबा) is commonly used in [[Hindustani language|Hindi]] to refer to Sufi masters or similarly honored saints.<ref name="ReferenceA"/> Additionally, saints are also sometimes referred to in the Persian or [[Urdu]] vernacular with "[[Hazrat]]."<ref name="ReferenceA"/> In [[Sufism|Islamic mysticism]], a ''pīr's'' role is to guide and instruct his disciples on the mystical path.<ref name="ReferenceA"/> Hence, the key difference between the use of ''walī'' and ''pīr'' is that the former does not imply a saint who is also a spiritual master with disciples, while the latter directly does so through its connotations of "elder".<ref name="ReferenceA"/> Additionally, other Arabic and Persian words that also often have the same connotations as ''pīr'', and hence are also sometimes translated into English as "saint", include ''[[murshid]]'' ({{langx|ar|مرشد}}, meaning "guide" or "teacher"), ''[[sheikh#Sufi term|sheikh]]'' and ''sarkar'' (Persian word meaning "master").<ref name="ReferenceA"/>

In the Turkish Islamic lands, saints have been referred to by many terms, including the Arabic ''walī'', the Persian ''s̲h̲āh'' and ''pīr'',  and Turkish alternatives like ''baba'' in Anatolia, ''ata'' in [[Central Asia]] (both meaning "father"), and ''eren'' or ''ermis̲h̲'' (< ermek "to reach, attain") or ''yati̊r'' ("one who settles down") in [[Anatolia]].<ref name="ReferenceA"/> Their tombs, meanwhile, are "denoted by terms of Arabic or Persian origin alluding to the idea of pilgrimage (''mazār'', ''ziyāratgāh''), tomb (''ḳabr'', ''maḳbar'') or domed mausoleum (''gunbad'', ''ḳubba''). But such tombs are also denoted by terms usually used for dervish convents, or a particular part of it (''tekke'' in the [[Balkans]], ''langar'', 'refectory,' and ''ribāṭ'' in [[Central Asia]]), or by a quality of the saint (''pīr'', 'venerable, respectable,' in [[Azerbaijan]])."<ref name="ReferenceA"/>

==History==
{{further|Holiest sites in Islam|List of Sufi saints}}
[[File:Jahangir with sufi.jpg|thumb|upright|A [[Mughal miniature]] dated from the early 1620s depicting the [[Mughal emperor]] [[Jahangir]] (d. 1627) preferring a Sufi saint to his contemporary, the [[King of England]] [[James VI and I|James I]] (d. 1625); the picture is inscribed: "Though outwardly kings stand before him, he fixes his gazes on saints."]]

According to various traditional Sufi interpretations of the [[Quran]], the concept of sainthood is clearly described.<ref>{{citation|url=https://books.google.com/books?id=64U41q5MgLYC|title=Classical Islam and the Naqshbandi Sufi Tradition|author=Muhammad Hisham Kabbani|year=2003|publisher=Islamic Supreme Council of America |isbn=978-1-930409-10-1}}</ref> Some modern scholars, however, assert that the Quran does not ''explicitly'' outline a doctrine or theory of saints.<ref name="ReferenceA"/> In the Quran, the adjective ''walī'' is applied to [[God in Islam|God]], in the sense of him being the "friend" of all believers (Q{{qref|2|257|pl=y}}). However, particular Quranic verses were interpreted by early Islamic scholars to refer to a special, exalted group of holy people.<ref name="ReferenceB"/> These included {{qref|10|62|pl=y}}:<ref name="ReferenceB"/> "Surely God's friends (''awliyāa l-lahi''): no fear shall be on them, neither shall they sorrow,"<ref name="ReferenceB"/> and {{qref|5|54|pl=y}}, which refers to God's love for those who love him.<ref name="ReferenceB"/> Additionally, some scholars<ref name="ReferenceA"/> interpreted {{qref|4|69|pl=y}}, "Whosoever obeys God and the Messenger, they are with those unto whom God hath shown favor: the prophets and the ''ṣidīqīna'' and the martyrs and the righteous. The best of company are they," to carry a reference to holy people who were not prophets and were ranked below the latter.<ref name="ReferenceA"/> The word ''ṣidīqīna'' in this verse literally connotes "the truthful ones" or "the just ones," and was often interpreted by the early Islamic thinkers in the sense of "saints," with the famous Quran translator [[Marmaduke Pickthall]] rendering it as "saints" in their interpretations of the scripture.<ref name="ReferenceA"/> Furthermore, the Quran referred to the miracles of saintly people who were not prophets like [[Khidr]] ({{qref|18|65-82|pl=y}}) and the [[People of the Cave]] ({{qref|18|7-26|pl=y}}), which also led many early scholars to deduce that a group of venerable people must exist who occupy a rank below the prophets but are nevertheless exalted by God.<ref name="ReferenceA"/> The references in the corpus of [[Hadith|hadith literature]] to ''bona fide'' saints like the pre-Islamic Jurayj̲,<ref>Buk̲h̲ārī. ''Saḥīḥ al-ʿamal fi 'l-ṣalāt'', Bāb 7, ''Maẓālim'', Bāb 35</ref><ref>Muslim (Cairo 1283), v, 277</ref><ref>Maḳdisī, ''al-Badʾ wa 'l-taʾrīk̲h̲'', ed. Huart, Ar. text 135</ref><ref>Samarḳandī, ''Tanbīh'', ed. Cairo 1309, 221</ref> only lent further credence to this early understanding of saints.<ref name="ReferenceA"/>

Collected stories about the "lives or ''vitae'' of the saints", began to be compiled "and transmitted at an early stage"<ref name="ReferenceA"/> by many regular Muslim scholars, including [[Ibn Abi al-Dunya]] (d. 894),<ref name="ReferenceA"/> who wrote a work entitled ''Kitāb al-Awliyāʾ'' (''Lives of the Saints'') in the ninth-century, which constitutes "the earliest [complete] compilation on the theme of God's friends."<ref name="ReferenceA"/> Prior to Ibn Abi al-Dunya's work, the stories of the saints were transmitted through [[oral tradition]]; but after the composition of his work, many Islamic scholars began writing down the widely circulated accounts,<ref name="ReferenceA"/> with later scholars like Abū Nuʿaym al-Iṣfahānī (d. 948) making extensive use of Ibn Abi al-Dunya's work in his own ''Ḥilyat al-awliyāʾ'' (''The Adornment of the Saints'').<ref name="ReferenceA"/> It is, moreover, evident from the ''Kitāb al-Kas̲h̲f wa 'l-bayān'' of the early [[Baghdad]]i [[Sufi]] [[Islamic mysticism|mystic]] [[Abu Sa'id al-Kharraz]] (d. 899) that a cohesive understanding of the Muslim saints was already in existence, with al-Kharraz spending ample space distinguishing between the virtues and miracles (''karāmāt'') of the [[Prophets and messengers in Islam|prophets]] and the saints.<ref name="ReferenceA"/> The genre of [[hagiography]] (''[[manāḳib]]'') only became more popular with the passage of time, with numerous prominent Islamic thinkers of the [[Middle Ages|medieval period]] devoting large works to collecting stories of ''various'' saints or to focusing upon "the marvelous aspects of the life, the miracles or at least the prodigies of a [specific] Ṣūfī or of a saint believed to have been endowed with miraculous powers."<ref>Pellat, Ch., "Manāḳib", in: ''Encyclopaedia of Islam, Second Edition'', Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>

In the late ninth-century, important thinkers in [[Sunni Islam]] officially articulated the previously-oral doctrine of an entire hierarchy of saints, with the first written account of this hierarchy coming from the pen of [[al-Hakim al-Tirmidhi]] (d. 907-912).<ref name="ReferenceA"/> With the [[Ijma|general consensus]] of Islamic scholars of the period accepting that the ''[[ulema]]'' were responsible for maintaining the "exoteric" part of Islamic orthodoxy, including the disciplines of [[Shariah|law]] and [[Fiqh|jurisprudence]], while the Sufis were responsible for articulating the religion's deepest inward truths,<ref name="ReferenceA"/> later prominent mystics like [[Ibn Arabi]] (d. 1240) only further reinforced this idea of a saintly hierarchy, and the notion of "types" of saints became a mainstay of Sunni mystical thought, with such types including the ''ṣiddīqūn'' ("the truthful ones") and the ''abdāl'' ("the substitute-saints"), amongst others.<ref name="ReferenceA"/> Many of these concepts appear in writing far before al-Tirmidhi and Ibn Arabi; the idea of the ''abdāl'', for example, appears as early as the ''[[Ancient South Arabian script|Musnad]]'' of [[Ibn Hanbal]] (d. 855), where the word signifies a group of major saints "whose number would remain constant, one always being replaced by some other on his death."<ref>Christopher Melchert, The Ḥanābila and the Early Sufis, Arabica, T. 48, Fasc. 3 (Brill, 2001), p. 356</ref> It is, in fact, reported that Ibn Hanbal explicitly identified his contemporary, the mystic [[Maruf Karkhi]] (d. 815-20), as one of the ''[[abdal]]'', saying: "He is one of the substitute-saints, and his supplication is answered."<ref>Gibril F. Haddad, ''The Four Imams and Their Schools'' (London: Muslim Academic Trust, 2007), p. 387</ref>
[[File:Govardhan. A Discourse Between Muslim Sages ca. 1630 LACMA.jpg|thumb|upright|left|A [[Mughal miniature]] of ''A Discourse between Muslim Sages'' (ca. 1630), thought to be executed by the [[court painter]] Govārdhan.]]

From the twelfth to the fourteenth century, "the general veneration of saints, among both people and sovereigns, reached its definitive form with the organization of [[Sufism]]—the mysticism of Islam—into orders or brotherhoods."<ref name="Titus Burckhardt 2009 p. 99"/> In general Islamic piety of the period, the saint was understood to be "a contemplative whose state of spiritual perfection ... [found] permanent expression in the teaching bequeathed to his disciples."<ref name="Titus Burckhardt 2009 p. 99"/> It was by virtue of his spiritual wisdom that the saint was accorded veneration in medieval Islam, "and it is this which ... [effected] his 'canonization,' and not some ecclesiastical institution" as in [[Christianity]].<ref name="Titus Burckhardt 2009 p. 99"/> In fact, the latter point represents one of the crucial differences between the Islamic and Christian veneration of saints, for saints are venerated by unanimous consensus or popular acclaim in Islam, in a manner akin to all those Christian saints who began to be venerated prior to the institution of [[canonization]].<ref name="Titus Burckhardt 2009 p. 99"/> In fact, a belief in the existence of saints became such an important part of medieval Islam<ref name="Jonathan A.C. Brown 2012 p. 123"/><ref name="Christopher Taylor 1999 pp. 5-6"/>  that many of the most important [[Aqidah|creeds]] articulated during the time period, like the famous ''[[Al-Aqidah al-Tahawiyyah|Creed of Tahawi]]'', explicitly declared it a requirement for being an "orthodox" Muslim to believe in the existence and veneration of saints and in the traditional narratives of their lives and miracles.<ref name="ReferenceC"/><ref name="Jonathan A.C. Brown 2012 p. 123"/><ref name="Christopher Taylor 1999 pp. 5-6"/><ref name="John Renard 2008"/> Hence, we find that even medieval critics of the widespread practice of [[Ziyarat|venerating the tombs of saints]], like [[Ibn Taymiyyah]] (d. 1328), never denied the existence of saints as such, with the [[Hanbali]] [[Faqīh|jurist]] stating: "The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the sayings of the Prophet have mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers."<ref>Ibn Taymiyyah, ''al-Mukhtasar al-Fatawa al-Masriyya'', 1980, p. 603</ref> In the words of one contemporary academic, practically all Muslims of that era believed that "the lives of saints and their miracles were incontestable."<ref>Josef W. Meri, ''The Cult of Saints among Muslims and Jews in Medieval Syria'' (Oxford: Oxford University Press, 2002), p. 68</ref>

In the [[modern world]], the traditional idea of saints in Islam has been challenged by the [[Islamic puritanism|puritanical]] and [[Islamic revival|revivalist]] [[Islamic schools and branches|Islamic movements]] of [[Salafi movement|Salafism]] and [[Wahhabism]], whose influence has "formed a front against the veneration and theory of saints."<ref name="ReferenceA"/> For the adherents of Wahhabi ideology, for example, the practice of venerating saints appears as an "abomination", for they see in this a form of [[Shirk (Islam)|idolatry]].<ref name="ReferenceA"/> It is for this reason that the [[Saudi Arabia|Kingdom of Saudi Arabia]], which adheres to the Wahhabi creed, "destroyed the tombs of saints wherever ... able"<ref name="ReferenceA"/> during [[Emirate of Diriyah|its expansion]] in the [[Arabian Peninsula]] from the eighteenth-century onwards.<ref name="ReferenceA"/>{{#tag:ref|For further informations, see the articles [[Muhammad ibn Abd al-Wahhab]], [[Demolition of al-Baqi]], [[Destruction of early Islamic heritage sites in Saudi Arabia]], and [[Persecution of Sufis]].|group=Note}} As has been noted by scholars, the development of these movements have indirectly led to a trend amongst some mainstream Muslims to also resist "acknowledging the existence of Muslim saints altogether or ... [to view] their presence and veneration as unacceptable deviations."<ref name="Christopher Taylor pp. 5-6"/> At the same time, the movement of [[Islamic Modernism]] has also opposed the traditional veneration of saints, for many proponents of this ideology regard the practice as "being both un-Islamic and backwards ... rather than the integral part of Islam which they were for over a millennium."<ref>Juan Eduardo Campo, ''Encyclopedia of Islam'' (New York: Infobase Publishing, 2009), p. 600</ref> Despite the presence, however, of these opposing streams of thought, the classical doctrine of saint-veneration continues to thrive in many parts of the Islamic world today, playing a vital part in the daily piety of vast portions of Muslim countries like Pakistan, Bangladesh, Egypt, Turkey, [[Senegal]], Iraq, Iran, Algeria, Tunisia, Indonesia, Malaysia, and Morocco,<ref name="ReferenceA"/> as well as in countries with substantive Islamic populations like India, China, Russia, and the [[Balkans]].<ref name="ReferenceA"/>

==Definitions==
[[File:Dara Shikoh and Mian Mir.jpg|thumb|upright=1.15| Detail from an Indian [[miniature art|miniature]] depicting the [[Mughal Empire|Mughal]] [[prince]] [[Dara Shikoh]] (d. 1659) seeking the advice of a local saint named [[Mian Mir]] (d. 1635), undated but perhaps from the late seventeenth-century]]
The general definition of the Muslim saint in classical texts is that he represents a "[friend of God] marked by [special] divine favor ... [and] holiness",  being specifically "chosen by God and endowed with exceptional gifts, such as the ability to work [[miracle worker|miracles]]."<ref name="ReferenceB"/> Moreover, the saint is also portrayed in traditional hagiographies as one who "in some way ... acquires his Friend's, i.e. God's, good qualities, and therefore he possesses particular authority, forces, capacities and abilities."<ref name="ReferenceA"/> Amongst classical scholars, [[Qushayri]] (d. 1073) defined the saint as someone "whose obedience attains permanence without interference of sin; whom God preserves and guards, in permanent fashion, from the failures of sin through the power of acts of obedience."<ref>Ibn `Abidin, ''Rasa'il'', 2:277</ref> Elsewhere, the same author quoted an older tradition in order to convey his understanding of the purpose of saints, which states: "The saints of God are those who, when they are seen, God is remembered."<ref>Abū'l-Qāsim al-Qushayrī, ''Laṭā'if al-Isharat bi-Tafsīr al-Qur'ān'', tr. Zahra Sands (Louisville: Fons Vitae; Amaan: Royal Aal-al-Bayt Institute for Islamic Thought, 2015), p. 79</ref>

Meanwhile, [[al-Hakim al-Tirmidhi]] (d. 869), the most significant ninth-century expositor of the doctrine,  posited six common attributes of true saints (not necessarily applicable to all, according to the author, but nevertheless indicative of a significant portion of them), which are: (1) when people see him, they are automatically reminded of God; (2) anyone who advances towards him in a hostile way is destroyed; (3) he possesses the gift of clairvoyance (''firāsa''); (4) he receives divine inspiration (''ilhām''), to be strictly distinguished from revelation proper (''waḥy''),<ref name="ReferenceA"/><ref>Martin Lings, ''Return to the Spirit'' (Lahore: Suhail Academy, 2005), p. 20</ref><ref>Martin Lings, ''Mecca: From Before Genesis Until Now'' (London: Archetype, 2004), p. 1</ref> with the latter being something only the [[prophet]]s receive; (5) he can work miracles (''karāmāt'') by the leave of [[God]], which may differ from saint to saint, but may include marvels such as walking on water (''al-mas̲h̲y ʿalā 'l-māʾ'') and shortening [[space and time]] (''ṭayy al-arḍ''); and (6) he associates with [[Khidr]].<ref>B. Radtke and J. O'Kane, ''The Concept of Sainthood in Early Islamic Mysticism'' (London, 1996), pp. 124-125</ref><ref name="ReferenceA"/> Al-Tirmidhi states, furthermore, that although the saint is not sinless like the prophets, he or she can nevertheless be "preserved from sin" (''maḥfūz'') by the grace of God.<ref name="ReferenceA"/> The contemporary scholar of Sufism [[Martin Lings]] described the Islamic saints as "the great incarnations of the Islamic ideal.... spiritual giants with which almost every generation was blessed."<ref>Martin Lings, "Proofs of Islam", ''Ilm Magazine'', Volume 10, Number 1, December 1985, pp. 3-8</ref>

===Classical testimonies===
{{Main article|Miracles of the Saints (Islam)}}
The doctrine of saints, and of their miracles, seems to have been taken for granted by many of the major authors of the [[Islamic Golden Age]] (ca. 700–1400),<ref name="ReferenceA"/> as well as by many prominent late-medieval scholars.<ref name="ReferenceA"/> The phenomena in traditional Islam can be at least partly ascribed to the writings of many of the most prominent Sunni theologians and doctors of the classical and medieval periods,<ref name="ReferenceA"/> many of whom considered the belief in saints to be "orthodox" doctrine.<ref name="ReferenceA"/> Examples of classical testimonies include:

* "God has saints (''awliyā'') whom He has specially distinguished by His friendship and whom He has chosen to be the governors of His kingdom… He has made the saints governors of the universe… Through the blessing of their advent the rain falls from heaven, and through the purity of their lives the plants spring up from the earth, and through their spiritual influence the Muslims gain victories over the truth concealers" ([[Hujwiri]] [d. 1072-7]; [[Sunni]] [[Hanafi]] jurist and mystic)<ref name="ReferenceA"/>
* "The miracles of the saints (''awliyā'') are a reality. The miracle appears on behalf of the saint by way of contradicting the customary way of things.... And such a thing is reckoned as an evidentiary miracle on behalf of the Messenger to one of whose people this act appears, because it is evident from it that he is a saint, and he could never be a saint unless he were right in his religion; and his religion is the confession of the message of the Messenger" ([[Abu Hafs Umar an-Nasafi|al-Nasafī]] [d. 1142], ''Creed'' XV; [[Sunni]] [[Hanafi]] theologian)<ref>Earl Edgar Elder (ed. and trans.), ''A Commentary on the Creed of Islam'' (New York: Columbia University Press, 1950), p. 136</ref>
* "The miracles of saints are absolutely true and correct, and acknowledged by all Muslim scholars. The Qur'an has pointed to it in different places, and the Hadith of the Prophet have mentioned it, and whoever denies the miraculous power of saints are innovators or following innovators" ([[Ibn Taymiyya]] [d. 1328], ''Mukhtasar al-Fatawa al-Masriyya''; [[Sunni]] [[Hanbali]] theologian and jurisconsult)<ref>Ibn Taymiyyah, ''Mukhtasar al-Fatawa al-Masriyya'' (al-Madani Publishing House, 1980), p. 603</ref>

===Seeking of blessings===
The rationale for veneration of deceased saints by pilgrims in an appeal for blessings (''[[Barakah]]'') even though the saints will not rise from the dead until the Day of Resurrection (''[[Yawmuddin|Yawm ad-Dīn]]'')  may come from the hadith that states "the Prophets are alive in their graves and they pray".{{citation needed|date=March 2022}} (According to the Islamic concept of [[Punishment of the Grave]]—established by [[hadith]]—the dead are still conscious and active, with the wicked suffering in their graves as a prelude to hell and the pious at ease.) According to Islamic historian Jonathan A.C. Brown, "saints are thought to be no different" than prophets, "as able in death to answer invocations for assistance" as they were while alive.<ref name=brown-59>{{cite book|last1 = Brown|first1 = Jonathan A.C.|author-link = Jonathan A.C. Brown|title = Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy|date = 2014|publisher = [[Oneworld Publications]]|isbn = 978-1-78074-420-9|url = https://archive.org/details/misquotingmuhamm0000brow/page/59|access-date = 4 June 2018|ref = JACBMM2014|page = [https://archive.org/details/misquotingmuhamm0000brow/page/59 59]}}</ref>

==Types and hierarchy==
[[File:The Poets Hafiz and Saadi.jpg|thumb|upright|left|A drawing of ''The Two Poet Saints [[Hafez]] and [[Saadi Shirazi]]'' (ca. 17th century), thought to be executed by Muhammad Qāsim]]
Saints were envisaged to be of different "types" in classical Islamic tradition.<ref name="ReferenceA"/> Aside from their earthly differences as regard their temporal duty (i.e. [[jurist]], [[hadith]] [[scholar]], [[judge]], [[Hadith studies|traditionist]], [[historian]], [[ascetic]], poet), saints were also distinguished cosmologically as regards their celestial function or standing.<ref name="ReferenceA"/> In Islam, however, the saints are represented in traditional texts as serving separate celestial functions, in a manner similar to the [[angel]]s, and this is closely linked to the idea of a celestial hierarchy in which the various types of saints play different roles.<ref name="ReferenceA"/> A fundamental distinction was described in the ninth century by al-Tirmidhi in his ''Sīrat al-awliyāʾ'' (''Lives of the Saints''), who distinguished between two principal varieties of saints: the ''walī ḥaḳḳ Allāh'' on the one hand and the ''walī Allāh'' on the other.<ref name="ReferenceA"/> According to the author, "the [spiritual] ascent of the ''walī ḥaḳḳ Allāh'' must stop at the end of the [[Creation myth|created]] [[cosmos]] ... he can attain God's proximity, but not God Himself; he is only admitted to God's proximity (''muḳarrab''). It is the ''walī Allāh'' who reaches God. Ascent beyond God's throne means to traverse consciously the realms of light of the [[Names of God in Islam|Divine Names]].... When the ''walī Allāh'' has traversed all the realms of the Divine Names, i.e. has come to know God in His names as completely as possible, he is then extinguished in God's essence. His soul, his ego, is eliminated and ... when he acts, it is God Who acts through him. And so the state of extinction means at the same time the highest degree of activity in this world."<ref name="ReferenceA"/>

Although the doctrine of the hierarchy of saints is already found in written sources as early as the eighth-century,<ref name="ReferenceA"/> it was al-Tirmidhi who gave it its first systematic articulation.<ref name="ReferenceA"/>
According to the author, forty major saints, whom he refers to by the various names of ''ṣiddīḳīn'', ''abdāl'', ''umanāʾ'', and ''nuṣaḥāʾ'',<ref name="ReferenceA"/> were appointed after the death of [[Muhammad]] to perpetuate the knowledge of the divine mysteries vouchsafed to them by the prophet.<ref name="ReferenceA"/> These forty saints, al-Tirmidhi stated, would be replaced in each generation after their earthly death; and, according to him, "the fact that they exist is a guarantee for the continuing existence of the world."<ref name="ReferenceA"/> Among these forty, al-Tirmidhi specified that seven of them were especially blessed.<ref name="ReferenceA"/> Despite their exalted nature, however, al-Tirmidhi emphasized that these forty saints occupied a rank below the prophets.<ref name="ReferenceA"/> Later important works which detailed the hierarchy of saints were composed by the mystic ʿAmmār al-Bidlīsī (d. between 1194 and 1207), the spiritual teacher of [[Najmuddin Kubra]] (d. 1220), and by [[Ruzbihan Baqli]] (d. 1209), who evidently knew of "a highly developed hierarchy of God's friends."<ref name="ReferenceA"/> The differences in terminology between the various celestial hierarchies presented by these authors were reconciled by later scholars through their belief that the earlier mystics had highlighted particular parts and different aspects of a single, cohesive hierarchy of saints.<ref name="ReferenceA"/>

===Sufism===
The goal of the Sufi path is to achieve [[Fana (Sufism)|unification of the self with God]] (''fanāʾ''). The concept is often described in Sufi allegories as the self mirroring the light of God. Accordingly, the soul is tainted and in need of purification. In the purified state of the Sufi saint, the Sufi's spotless mind realizes that it has no real existence in itself; his existence is only God's light and he is only the mirror.<ref>Brend, Barbara. "Figurative Art in Medieval Islam and the Riddle of Bihzād of Herāt (1465–1535). By Michael Barry. p. 227. Paris, Flammarion, 2004." Journal of the Royal Asiatic Society 17.1 (2007): 227.</ref>

In certain esoteric teachings of Islam, there is said to be a cosmic spiritual hierarchy<ref>Renard, J: ''Historical Dictionary of Sufism'', p 262</ref><ref name="Imam and Qutb">{{cite web|last=Markwith |first=Zachary |title=The Imam and the Qutb: The Axis Mundi in Shiism and Sufism |publisher=Nematollahi Gonabadi Sufi Order News Agency |work=Majzooban Noor |date=14 July 2011 |url=https://www.majzooban.org/en/index.php/articles/252-the-imm-and-the-qub-the-axis-mundi-in-shiism-and-sufism |access-date=10 May 2018 |archive-url=https://web.archive.org/web/20180510135500/https://www.majzooban.org/en/index.php/articles/252-the-imm-and-the-qub-the-axis-mundi-in-shiism-and-sufism |archive-date=10 May 2018 |url-status=live}}</ref><ref name="TheSaintsOfIslam">{{cite web|author=Staff |title=The Saints of Islam |publisher=sunnirazvi.net |url=http://sunnirazvi.net/qadiri/sufis/awliya.htm |access-date=2012-09-25}}</ref> whose ranks include ''[[#Use in Tasawuf/Sufism|wali]]s'' (saints, friends of God), ''[[abdal]]s'' (changed ones), headed by a ''ghawth'' (helper) or ''[[qutb]]'' (pole, axis). The details vary according to the source.

One source is the 12th Century Persian [[Ali Hujwiri]]. In his divine court, there are three hundred ''akhyār'' ("excellent ones"), forty ''abdāl'' ("substitutes"), seven ''abrār'' ("piously devoted ones"), four ''awtād'' ("pillars"), three ''nuqabā'' ("leaders") and one qutb.

<blockquote>All these saints know one another and cannot act without mutual consent. It is the task of the Awtad to go round the whole world every night, and if there should be any place on which their eyes have not fallen, next day some flaw will appear in that place, and they must then inform the Qutb in order that he may direct his attention to the weak spot and that by his blessings the imperfection may be remedied.<ref name="TheSaintsOfIslam2">{{cite web|author=Staff |title=The Saints of Islam |publisher=sunnirazvi.net |url=http://sunnirazvi.net/qadiri/sufis/awliya.htm |access-date=2012-09-25}} Quoting ''The Mystics of Islam'' by [[Reynold A. Nicholson]]</ref></blockquote>

Another is from [[Ibn Arabi]], who lived in Moorish Spain. It has a more exclusive structure. There are eight ''nujabā'' ("nobles"), twelve ''nuqabā'', seven ''abdāl'', four ''awtād'', two ''a'immah'' ("guides"), and the qutb.<ref>{{cite book|last=Jones |first=Lindsay |title=Encyclopedia of Religion |edition=2nd |year=2005 |publisher=Thomson Gale |location=Farmington Hills, MI |isbn=0-02-865733-0 |page=8821 |url=https://archive.org/details/encyclopediaofre0000unse_v8f2|url-access=registration }}</ref>

According to the 20th-century Sufi [[Inayat Khan]], there are seven degrees in the hierarchy. In ascending order, they are [[pir (Sufism)|pir]], [[buzurg (Sufism)|buzurg]], wali, [[ghaus]], qutb, [[Prophet of Islam|nabi]] and [[Rasūl|rasul]] He does not say how the levels are populated. Pirs and buzurgs assist the spiritual progress of those who approach them. Walis may take responsibility for protecting a community and generally work in secret. Qutbs are similarly responsible for large regions. Nabis are charged with bringing a reforming message to nations or faiths, and hence have a public role. Rasuls likewise have a mission of transformation of the world at large.<ref>[http://wahiduddin.net/mv2/IX/IX_12.htm The Spiritual Hierarchy, from the Spiritual Message of Hazrat Inayat Khan]</ref>

==Regional veneration==
The amount of veneration a specific saint received varied from region to region in Islamic civilization, often on the basis of the saint's own history in that region.<ref name="ReferenceA"/> While the veneration of saints played a crucial role in the daily piety of [[Sunni]] [[Muslim]]s all over the Islamic world for more than a thousand years (ca. 800–1800), exactly ''which'' saints were most widely venerated in any given cultural climate depended on the hagiographic traditions of that particular area.<ref name="ReferenceA"/> Thus, while [[Moinuddin Chishti]] (d. 1236), for example, was honored throughout the Sunni world in the medieval period, his ''[[Cult (religious practice)|cultus]]'' was especially prominent in the [[Indian subcontinent]], as that is where he was believed to have preached, performed the majority of his miracles, and ultimately settled at the end of his life.<ref name="ReferenceA"/>

===North Africa===
The veneration of saints has played "an essential role in the religious, and social life of the [[Maghreb]] for more or less a millennium";<ref name="ReferenceA"/> in other words, since Islam first reached the lands of North Africa in the eighth century.<ref name="ReferenceA"/> The first written references to ascetic Muslim saints in Africa, "popularly admired and with followings,"<ref name="ReferenceA"/> appear in tenth-century hagiographies.<ref name="ReferenceA"/><ref>H.R. Idris (ed.), ''Manâqib d'Abû Ishâq al-Jabnyânî et de Muhriz b. Khalaf'', Paris 1959</ref> As has been noted by scholars, however, "the phenomenon may well be older,"<ref name="ReferenceA"/> for many of the stories of the Islamic saints were passed down orally before finally being put to writing.<ref name="ReferenceA"/>  One of the most widely venerated saints in early North African Islamic history was Abū Yaʿzā (or Yaʿazzā, d. 1177), an illiterate [[Sunni]] [[Maliki]] [[miracle worker]] whose reputation for sanctity was admired even in his own life.<ref name="ReferenceA"/><ref>Y. Lobignac, "Un saint berbère, Moulay Ben Azza", in ''Hésperis'', xxxi [1944]</ref><ref>E. Dermenghem, ''Le culte des saints dans l'Islam maghrébin'', Paris 1954, 1982 [second edition])</ref> Another immensely popular saint of the time-period was Ibn Ḥirzihim (d. 1163), who also gained renown for his personal devoutness and his ability to work miracles.<ref name="ReferenceA"/> It was [[Abu Madyan]] (d. 1197), however, who eventually became one of the ''Awliya Allah'' of the entire [[Maghreb]]. A "spiritual disciple of these two preceding saints,"<ref name="ReferenceA"/> Abū Madyan, a prominent Sunni Maliki scholar, was the first figure in Maghrebi Sufism "to exercise an influence beyond his own region."<ref name="ReferenceA"/> Abū Madyan travelled to the East, where he is said to have met prominent mystics like the renowned [[Hanbali]] jurist [[Abdul-Qadir Gilani]] (d. 1166).<ref name="ReferenceA"/> Upon returning to the Maghreb, Abū Madyan stopped at [[Béjaïa]] and "formed a circle of disciples."<ref name="ReferenceA"/> Abū Madyan eventually died in [[Tlemcen]], while making his way to the [[Almohad]] [[court]] of [[Marrakesh]]; he was later venerated as a prime ''Awliya Allah'' of Tlemcen by popular acclaim.<ref name="ReferenceA"/><ref>A. Bel, "Sidi Bou Medyan et son maître Ed-Daqqâq à Fès", in ''Mélanges René Basset'', Paris 1923, i, 30-68</ref><ref>C. Addas, "Abū Madyan and Ibn ʿArabī", in ''Muhyiddin Ibn ʿArabi: A Commemorative Volume'', Shaftesbury 1993</ref>

One of Abū Madyan's most notable disciples was [[Abd as-Salam ibn Mashish al-Alami|ʿAbd al-Salām Ibn Mas̲h̲īs̲h̲]] (d. 1127),<ref name="ReferenceA"/> a "saint ... [who] had a posthumous fame through his being recognised as a master and a 'pole' by" [[Abul Hasan ash-Shadhili|Abu 'l-Ḥasan al-S̲h̲ād̲h̲ilī]] (d. 1258).<ref name="ReferenceA"/> It was this last figure who became ''the'' preeminent saint in Maghrebi piety, due to his being the founder of one of the most famous Sunni Sufi orders of North Africa: the [[Shadhiliyya]] ''[[tariqa]]''.<ref name="ReferenceA"/> Adhering to the [[Maliki]] ''[[maddhab]]'' in its [[jurisprudence]], the Shadhili order produced numerous widely honored Sunni saints in the intervening years, including [[Ahmad Zarruq|Fāsī Aḥmad al-Zarrūq]] (d. 1494),<ref name="ReferenceA"/> who was educated in [[Egypt]] but taught in [[Libya]] and [[Morocco]], and [[Muhammad al-Jazuli|Abū ʿAbd Allāh Muḥammad al-Jazūlī]] (d. 1465), "who returned to Morocco after a long trip to the East and then began a life as a hermit,"<ref name="ReferenceA"/>  and who achieved widespread renown for the miracles he is said to have wrought by the leave of God.<ref name="ReferenceA"/> Eventually, the latter was buried in [[Marrakesh]], where he ended up becoming of the city's seven most famous ''Awliya Allah'' for the Sunnis of the area.<ref name="ReferenceA"/> Some of the most popular and influential Maghrebi saints and mystics of the following centuries were [[Mohammed ibn Nasir|Muḥammad b. Nāṣir]] (d. 1674), [[Ahmad al-Tijani|Aḥmad al-Tij̲ānī]] (d. 1815), [[Muhammad al-Arabi al-Darqawi|Abū Ḥāmid al-ʿArabī al-Darqāwī]] (d. 1823), and [[Ahmad al-Alawi|Aḥmad b. ʿAlāwī]] (d. 1934),<ref>M. Lings, ''A Moslem saint of the twentieth century, Shaikh Ahmad al-ʿAlawī'', London 1961, Fr. tr. ''Un saint musulman du 20 e siècle, le cheikh Ahmad al-ʿAlawī'', Paris 1984</ref> with the latter three originating Sufi orders of their own.<ref name="ReferenceA"/> Famous adherents of the Shadhili order amongst modern Islamic scholars include [[Abdallah Bin Bayyah]] (b. 1935), [[Muhammad Alawi al-Maliki]] (d. 2004), [[Hamza Yusuf]] (b. 1958), and [[Muhammad al-Yaqoubi]] (b. 1963).<ref name="ReferenceA"/>

The veneration of saints in Maghrebi Sunni Islam has been studied by scholars with regard to the various "types" of saints venerated by Sunnis in those areas.<ref name="ReferenceA"/> These include:

* (1) the "pure, ascetic hermit,"<ref name="ReferenceA"/>  who is honored for having refused all ostentation, and is commemorated not on account of his written works but by virtue of the reputation he is believed to have had for personal sanctity, miracles, and "inward wisdom or gnosis";<ref name="ReferenceA"/>
* (2) "the ecstatic and eccentric saint" (''mad̲j̲d̲h̲ūb''),<ref name="ReferenceA"/> who is believed to have maintained orthodoxy in his fulfillment of the pillars of the faith, but who is famous for having taught in an unusually direct style or for having divulged the highest truths before the majority in a manner akin to [[Hallaj]] (d. 922).<ref name="ReferenceA"/> Famous and widely venerated saints of this "type" include Ibn al-Marʾa (d. 1214), ʿAlī al-Ṣanhāj̲ī (ca. 16th-century), ʿAbd al-Raḥmān al-Mad̲j̲d̲h̲ūb (literally "ʿAbd al-Raḥmān the Ecstatic", d. 1569);<ref>A.L. de Premare, ''Sîdî ʿAbder-Rahmân al-Medjdûb'', Paris-Rabat 1985</ref>
* (3) the "warrior saint" (pl. ''murābiṭūn'') or martyr;<ref name="ReferenceA"/>
* (4) female saints, who may belong to one of the aforementioned three categories or some other.<ref name="ReferenceA"/> It has been remarked that "Maghrebi sainthood is by no means confined to men, and ... some of the tombs of female saints are very frequently visited."<ref name="ReferenceA"/>
* (5) "Jewish saints", that is to say, venerable Jewish personages whose tombs are frequented by Sunni Muslims in the area for the seeking of blessings<ref name="ReferenceA"/>

Regarding the veneration of saints amongst Sunni Muslims in the Maghreb in the present day, scholars have noted the presence of many "thousands of minor, local saints whose tombs remain visible in villages or the quarters of towns."<ref name="ReferenceA"/> Although many of these saints lack precise historiographies or hagiographies, "their presence and their social efficacity ... [are] immense"<ref name="ReferenceA"/>  in shaping the spiritual life of Muslims in the region. For the vast majority of Muslims in the Maghreb even today, the saints remain "very much alive at their tomb, to the point that the person's name most often serves to denote the place."<ref name="ReferenceA"/>  While this classical type of Sunni veneration represents the most widespread stance in the area, the modern influence of [[Salafism]] and [[Wahhabism]] have challenged the traditional practice in some quarters.<ref name="ReferenceA"/>

===Turkey, the Balkans, the Caucasus and Azerbaijan===
Scholars have noted the tremendously "important role"<ref name="ReferenceA"/> the veneration of saints has historically played in Islamic life all these areas, especially amongst Sunnis who frequent the many thousands of tombs scattered throughout the region for blessings in performing the act of ''ziyāra''.<ref name="ReferenceA"/> According to scholars, "between the Turks of the Balkans and Anatolia, and those in Central Asia, despite the distance separating them, the concept of the saint and the organisation of pilgrimages displays no fundamental differences."<ref name="ReferenceA"/> The veneration of saints really spread in the Turkish lands from the tenth to the fourteenth centuries,<ref name="ReferenceA"/> and played a crucial role in medieval Turkic Sunni piety not only in cosmopolitan cities but also "in rural areas and amongst nomads of the whole Turkish world."<ref name="ReferenceA"/> One of the reasons proposed by scholars for the popularity of saints in pre-modern Turkey is that Islam was majorly spread by the early Sunni Sufis in the Turkish lands, rather than by purely exoteric teachers.<ref name="ReferenceA"/> Most of the saints venerated in Turkey belonged to the [[Hanafi]] school of Sunni jurisprudence.<ref name="ReferenceA"/>

As scholars have noted, saints venerated in traditional Turkish Sunni Islam may be classified into three principal categories:<ref name="ReferenceA"/>
* (1) The ''g̲h̲āzīs'' or early Muslims saints who preached the faith in the region and were often martyred for their religion. Some of the most famous and widely venerated saints of this category include the [[prophet]] [[Muhammad]]'s companion [[Abu Ayyub al-Ansari|Abū Ayyūb al-Anṣārī]] (d. 674), who was killed beneath the walls of [[Constantinople]] and was honored as a martyr shortly thereafter,<ref name="ReferenceA"/> and Sayyid Baṭṭāl G̲h̲āzī (d. ninth-century), who fought the Christians in [[Anatolia]] during the [[Umayyad]] period.<ref name="ReferenceA"/>
* (2) Sufi saints, who were most often Sunni mystics who belonged to the [[Hanafi]] school of Sunni jurisprudence and were attached to one of the orthodox Sufi orders like the [[Naqshbandi]] or the [[Mevlevi]].<ref name="ReferenceA"/>
* (3) The "greats figures of Islam", both pre-Islamic and those who came after [[Muhammad]], as well as certain sainted rulers.<ref name="ReferenceA"/>

==Reverence of Awliya Allah==
Reverence for Awliya Allah have been an important part of both [[Sunni]] and [[Shia]] Islamic tradition that particularly important classical saints have served as the heavenly advocates for specific Muslim empires, nations, cities, towns, and villages.<ref name="Martin Lings 1983, pp. 119-120">Martin Lings, ''What is Sufism?'' (Lahore: Suhail Academy, 2005; first imp. 1983, second imp. 1999), pp. 119–120 etc.</ref> With regard to the sheer omnipresence of this belief, the late Martin Lings wrote: "There is scarcely a region in the empire of Islam which has not a Sufi for its Patron Saint."<ref>Martin Lings, ''What is Sufism?'' (Lahore: Suhail Academy, 2005; first imp. 1983, second imp. 1999), p. 119</ref> As the veneration accorded saints often develops purely organically in Islamic climates, the ''Awliya Allah'' are often recognized through popular acclaim rather than through official declaration.<ref name="Martin Lings 1983, pp. 119-120"/> Traditionally, it has been understood that the ''Wali'Allah'' of a particular place prays for that place's well-being and for the health and happiness of all who live therein.<ref name="Martin Lings 1983, pp. 119-120"/> Here is a partial list of Muslim ''Awliya Allah'':

[[File:Nizamuddin Dargah and Jamaat Khana Masjid, Delhi.jpg|thumb|upright|The shrine of [[Nizamuddin Auliya|Niẓām al-Dīn Awliyā]] (d. 1325) in [[Delhi]], India, where he is honored as an ''Awliya Allah'' of the city; the shrine is the most popular site of Muslim pilgrimage in the [[Indian subcontinent]]]]
[[File:Mausoleum of Khoja Ahmed Yasawi in Hazrat-e Turkestan, Kazakhstan.jpg|thumb|upright|The shrine of [[Ahmad Yasavi|Aḥmad Yesewī]] (d. 1166) in [[Turkistan, Kazakhstan]], where he is honored as an ''Awliya Allah'' of the country; the shrine was commissioned by [[Timur]] in 1389]]

{| class="wikitable"
! Country !! Awliya Allah !! Life dates !! Notes !! Location
|-
|rowspan="3"|{{flag|Afghanistan}}
|'''[[Ali|Ali ibn Abi Talib]]''' || d. 661 || Cousin and son in law of [[Muhammad in Islam|Muhammad]] and 4th [[Rashidun Caliphate|Rashidun Caliph]]. Believed to be buried in [[Mazar-i-Sharif|Mazar Sharif]] in [[Naqshbandi |Naqshbandi sunni belief]]. || [[Mazar-i-Sharif|Mazar Sharif]], [[Balkh Province]]
|-
|'''[[Maudood Chishti|Mir Maudood Chishti]]''' || d. 1139 || [[Chishti Order|Chishti]] [[Sunni Islam|Sunni]] mystic, [[Mir (title)|Mir]] of the descendants of the family of the [[Muhammad al-Mahdi|12th Imam]], descending from [[Hasan al-Askari|Imam Hasan al Askari]] || [[Chishti Sharif|Chisht]] in [[Herat]] Province.
|-
|'''[[Sanai|Sanā'ī]]''' || d. 1131/1141 || [[Sunni Islam|Sunni]] mystic, [[Sufi poetry|Sufi poet]] ||
|-
|rowspan="2" |{{flag|Algeria}}
| '''[[Abu Madyan|Abū Madyan]]''' ||d. 1197–98||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Tlemcen]]; in the words of one scholar,{{who?|date=November 2022}} "the city has grown and developed under the beneficent aegis of the great saint, and the town of al-ʿUbbād has grown up round his tomb"<ref>Bel, A., "Abū Madyan", in ''Encyclopaedia of Islam'', 1st ed. (1913–1936), Edited by M. Th. Houtsma, [[T. W. Arnold]], R. Basset, R. Hartmann.</ref>
|-
|'''[[Abd al-Rahman al-Tha'alibi|ʿAbd al-Raḥmān al-T̲h̲aʿālibī]]''' ||d. c. 1200|| [[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Algiers]]<ref>Tourneau, R. le, "al-D̲j̲azāʾir", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|rowspan="3"|{{flag|Bangladesh}}
|'''[[Shah Jalal]]''' ||d. 1347 ||[[Sufi]] saint and mystic of the [[Suhrawardiyya]] order, born in modern-day Turkey he travelled to the Indian subcontinent and settled in the North-East Bengal and Assam spreading Islam across the area and became the main guide to the new Muslim population of Eastern Bengal.
|-
|'''[[Khan Jahan Ali]]''' ||d. 1459 ||Born in modern [[Uzbekistan]], he travelled to southern Bengal to spread Islam; he built the [[mosque city of Bagerhat]] and cleared the Sunderbans for human settlement. He developed southern Bengal by linking Bagerghat to the trade city of Chittagong and [[Sonargaon]] and introduced Islamic education there. ||
|-
|'''[[Akhi Siraj Aainae Hind]]''' ||d. 14 century ||Sufi saint (born in Gaur, West Bengal) of the [[Chishti]] order, he spread Islam across Northern Bengal and Western Bihar, he was also the administrator of Northern Bengal under the Sultan [[Shamsuddin Ilyas Shah]] developing the area. His dargah in Malda is one of the largest in South Asia and gathers thousands a year.||
|-
|rowspan="3"|{{flag|Egypt}}
|'''[[Abu al-Hasan al-Shadhili|Abu'l-Ḥasan al-S̲h̲ād̲h̲ilī]]''' ||d. 1258 ||[[Sunni]] mystic of [[Maliki]] jurisprudence and founder of the [[Shadiliyya]] [[tariqa]] || Many parts of [[Upper Egypt]], but particularly among the ʿAbābda tribe<ref>Hillelson, S., "ʿAbābda", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''[[Abu Haggag Mosque#Yusuf Abu el Haggag|Abū l-Ḥajjāj of Luxor]]''' ||d. 1244 ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Luxor]]<ref name=":1">Gril, Denis, "ʿAbd al-Raḥīm al-Qināʾī", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|-
|'''ʿAbd al-Raḥīm of Qena''' ||d. 1196 ||[[Sunni]] mystic of [[Maliki]] jurisprudence, and famous defender of orthodoxy in the area ||City of [[Qena]]<ref name=":1" />
|-
|{{flag|Ethiopia}}
|'''[[Abadir Umar ar-Rida|Abādir ʿUmar al-Riḍā]]''' ||d. c. 1300 ||[[Sunni]] mystic of [[Shafi'i]] jurisprudence ||City of [[Harar]]; according to one scholar,{{who?|date=November 2022}} "Harar later came to be known as {{lang|ar-Latn|Madīnat al-Awliyāʾ}} ('the city of saints') for the shrines of hundreds of saints in and around Harar"<ref>Desplat, Patrick, "Harar", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|-

|rowspan="2"|{{flag|Somalia}}
|'''[[Aw Barkhadle|Abū Barakāt Yūsuf Al-Kawnayn Al-Barbari]]''' ||d. c. 1200 ||[[Sunni]] saint and scholar of [[Shafi'i]] jurisprudence. He is considered the forefather of the [[Walashma Dynasty]]. ||Travelled a lot from [[Harar]], [[Zeila]], [[Baghdad]], [[Dhogor]] and even [[Maldives]], where he spread Islam.
|-
|'''[[Sheikh Isaaq|Ash-Shaykh Diyā Ud-Dīn Ishāq Ibn Ahmad Ar-Ridhāwi Al-Maytī]]''' ||d. c. 1300 ||[[Sunni]] scholar and traveler of [[Husaynid]] lineage. He is the eponymous ancestor of the [[isaaq]] clan-family. ||Travelled from [[Hijaz|Hijāz]], to [[Yemen|Yaman]], [[Abyssinia|Bilād Al-Habasha]] and finally the city of [[Maydh]].
|-

|rowspan="5"|{{flagu|India}}
|'''[[Nizamuddin Auliya|Niẓām al-Dīn Awliyā]]''' ||d. 1325 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence ||City of [[Delhi]]<ref>Hardy, P., "Amīr K̲h̲usraw", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''[[Nagore Shahul Hamid|S̲h̲āh al-Ḥamīd ʿAbd al-Ḳādir]]''' ||ob. 1600 ||[[Sunni]] mystic of [[Shafi'i]] jurisprudence ||Town of [[Nagore]]<ref>''Gazetteer of the Tanjore District'', p. 243; cited in Arnold, T. W., "Labbai", in ''Encyclopaedia of Islam'', 1st ed. (1913–1936), Edited by M. Th. Houtsma, [[T. W. Arnold]], R. Basset, R. Hartmann.</ref>
|-
|'''[[Mu'in al-Din Chishti|Chishtī Muʿīn al-Dīn Ḥasan Sijzī]]''' || ||Mystic of Chishti order  ||City of [[Srinagar]]
|-
|'''[[Moinuddin Hadi Naqshband|Mu'in al-Din Hadi Naqshband Mirza]]''' || ||Mystic of Naqshbandi order and son in law of [[Jahangir|Emperor Jahangir]]; Buried alongside 3 generations of his successors in the [[Ziyarat Naqshband Sahab|Ziyarat Naqshband Memorial Complex]]||City of [[Ajmer]]
|-
|'''Bābā Nūr al-Dīn Ris̲h̲ī''' ||d. 1377 ||[[Sunni]] [[ascetic]] and mystic ||Town of [[Bijbehara]]<ref>Hasan, Mohibbul, "Bābā Nūr al-Dīn Ris̲h̲ī", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref><ref>''Abū 'l Faḍl, Āʾīn-i Akbarī'', ii, tr. Blochmann, Calcutta 1927</ref><ref>Mohibbul Hasan, ''Kas̲h̲mīr under the Sultans'', Calcutta 1959</ref>
|-
|{{flag|Iran}}
|'''[[Daniel (biblical figure)|Daniel]]''' ||d. 600 BCE ||[[Hebrew]] [[prophet]] who is venerated in Islamic tradition ||City of [[Shush, Iran|Shush]], where the most popular shrine devoted to him is located
|-
|rowspan="2"|{{flag|Iraq}}
|'''[[Husayn ibn Ali]]''' ||d. 680 ||grandson of [[Muhammad]] and [[Third imam]] for [[Shia]] Muslims ||All [[Iraq]] for both Shia and Sunni Muslims, but especially the city of [[Karbala]]
|-
|'''[[Abdul-Qadir Gilani|ʿAbd al-Qādir al-Jīlānī]]''' ||d. 1166 ||[[Sunni]] mystic and [[jurist]] of [[Hanbali]] jurisprudence and founder of the [[Qadiriyya]] [[tariqa]] ||All [[Iraq]] in classical Sunni piety, but especially the city of [[Baghdad]]<ref>Luizard, Pierre-Jean, "Barzinjīs", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|-
|{{flag|Kazakhstan}}
|'''[[Ahmad Yasawi|Aḥmad Yesewī]]''' ||d. 1166 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence and founder of the Yesewīyya [[tariqa]] ||All of [[Kazakhstan]]; additionally, venerated as the ''Wali'' of all the modern nation states comprising the pre-modern [[Turkestan]]<ref>Barthold, W., "Turkistān", in ''Encyclopaedia of Islam'', 1st ed. (1913–1936), Edited by M. Th. Houtsma, [[T. W. Arnold]], R. Basset, R. Hartmann.</ref>
|-
|rowspan="10"|{{flag|Morocco}}
|'''[[Abu Shuayb|Abū S̲h̲uʿayb Ayyūb b. Saʿīd al-Ṣinhāj̲ī]]''' (in the vernacular "Mūlāy Būs̲h̲ʿīb") ||d. c. 1100 ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Azemmour]]<ref>Lévi-Provençal, E., "Abū Yaʿazzā", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''[[Sidi Ahmed Ou Moussa (saint)|Ḥmād u-Mūsā]]''' ||d. 1563 ||[[Sunni]] mystic of [[Maliki]] jurisprudence and the [[Shadiliyya]] [[tariqa]] ||Region of [[Sous]]<ref>Faure, A., "Ḥmād U-mūsā", in ''Encyclopaedia of Islam, Second Edition'', Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''[[Abu al-Abbas as-Sabti|Aḥmad b. Jaʿfar al-Ḵh̲azrajī Abu 'l-ʿAbbās al-Sabtī]]''' ||d. 1205 ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Marrakesh]]
|-
|'''[[Sidi Belyout|Sidi Belliūt]]''' ||d. c. 1500 [?] ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Casablanca]]<ref>Yver, G., "Dar al-Bēḍā", in ''Encyclopaedia of Islam'', 1st ed. (1913–1936), Edited by M. Th. Houtsma, [[T. W. Arnold]], R. Basset, R. Hartmann.</ref>
|-
|'''[[Ibn Ashir|Ibn ʿĀs̲h̲ir]]''' ||d. 1362–63 ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Salé]]<ref>Faure, A., "Ibn ʿĀs̲h̲ir", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs; cf. Lévi-Provençal, ''Chorfa'', 313–14. Ibn Ḳunfud̲h̲, ''Uns al-faḳīr wa ʿizz al-ḥaḳīr'', ed. M. El Fasi and A. Faure, Rabat, 1965, 9-10.</ref>
|-
|'''[[Abu Muhammad Salih al-Majiri|Abū Muḥammad Ṣāliḥ]]''' |d. 1500 [?] ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Safi, Morocco|Safi]]<ref>Deverdun, G., "Glāwā", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''[[Sharif ibn Ali|Mūlāy ʿAlī Bū G̲h̲ālem]]''' ||d. 1200 [?] ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||Town of [[Alcazarquivir]]
|-
|'''[[Idris I of Morocco]]''' ||d. 791 ||First Islamic ruler and founder of the [[Idrisid dynasty]] ||City of [[Fez, Morocco|Fez]]<ref>Abun-Nasr, Jamil M., "al-Tidjānī", in ''Encyclopaedia of Islam, Second Edition'', Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''ʿAbd al-Ḳādir Muḥammad''' ||d. c. 1500 [?] ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||Town of [[Figuig]]<ref>Despois, J., "Figuig", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''Muḥammad b. ʿĪsā''' ||d. 16th century ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Meknes]]<ref>Funck-Brentano, C., "Meknes", in ''Encyclopaedia of Islam'', 1st ed. (1913–1936), Edited by M. Th. Houtsma, [[T. W. Arnold]], R. Basset, R. Hartmann.</ref>
|-
| rowspan="2" |{{Flag|Nigeria}}
|[[Dan Marina|'''Muhammad ibn al-Sabbagh''']] (in [[Hausa language|Hausa]] Dan Marina)
|[[Floruit|fl]]. 1640
|[[Sunni Islam|Sunni]] mystic of [[Maliki school|Maliki]] jurisprudence
|City of [[Katsina]]
|-
|'''[[Dan Masanih]]'''
|1595 – 1667
|[[Sunni Islam|Sunni]] mystic of [[Maliki school|Maliki]] jurisprudence
|City of [[Katsina]]
|-
|rowspan="10"|{{flag|Pakistan}}
|'''[[Abdullah Shah Ghazi|ʿAbd Allāh S̲h̲āh G̲h̲āzī]]''' ||d. c. 800 ||Early Muslim mystic and [[preacher]] ||City of [[Karachi]]<ref>{{cite web|last1=Hasan|first1=Arif|title=Karachi's Densification|url=http://www.dawn.com/news/1102536|publisher=Dawn|access-date=6 December 2016|date=27 April 2014|quote=The other site is the over 1,200-year-old tomb of Ghazi Abdullah Shah, a descendant of Imam Hasan. He has become a ''Wali'' of Karachi and his urs is an important event for the city and its inhabitants.}}</ref>
|-
|[[Ali Hujwiri|'''Abu 'l-Ḥasan Ali Huj̲wīrī''']] ||d. 1072–1077 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence; often referred to as Dātā Ganj̲bak̲h̲s̲h̲ by Pakistanis ||City of [[Lahore]]<ref>Hosain, Hidayet and Massé, H., "Hud̲j̲wīrī", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''[[Bulleh Shah|ʿAbd Allāh S̲h̲āh Qādri]]''' ||d. 1757 ||Muslim [[Sufi poetry|Sufi poet]] and philosopher of [[Qadiriyya]] [[tariqa]] ||City of [[Kasur]]
|-
|'''[[Baha-ud-din Zakariya|Bahāʾ al-Dīn Zakarīyā]]''' ||d. 1170 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence and the [[Suhrawardiyya]] [[tariqa]] ||Vast areas of south-west [[Punjab]] and [[Sindh]]
|-
|'''[[Lal Shahbaz Qalandar|Lāl Shāhbāz Q̣alandar]]''' ||d. 1275 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence ||City of [[Sehwan Sharif]]
|-
|'''[[Syed Bilawal Shah Noorani|Bilāwal S̲h̲āh Nūraniʾ]]''' ||d. ? ||Sufi mystic buried in [[Lahoot Lamakan]] ||City of [[Khuzdar]]
|-
|'''[[Hazrat Ishaan|HH The Hazrat Ishaan]]''' ||d. 1642 ||Aristocrat and Patron Saint of the [[Mughal dynasty|Mughal Emperors]] and [[Khanate of Bukhara|Shaybanid Khans of Bukhara]] buried alongside his successor Khwaja Khawand Ahmad Hazrat Ishaan III, Khwaja Bahauddin Thani Hazrat Ishaan IV, [[Sayyid Mir Jan |Sayyid Mir Jan Hazrat Ishaan VIII]] and [[Sayyid Mahmud Agha|Mir Mahmud Agha Hazrat Ishaan IX]] in [[Begampura]] ||City of [[Lahore]]
|-
|'''[[Sayyid Kastir Gul|Sheikh Rahamkar]]''' ||d. 1653 ||[[Sunni Islam|Sunni]] mystic and [[Pir (Sufism)|pir]] ||City of [[Nowshera District|Nowshera]]
|-
|'''[[Shah Qabool Aulia|S̲h̲āh Qabūl ʾAwliyāʾ]]''' ||d. 1767 ||[[Sunni Islam|Sunni]] mystic and [[Pir (Sufism)|pir]] ||City of [[Peshawar]]
|-
|'''[[Jalaluddin Surkh-Posh Bukhari|Jalālʾ al-Dīn Surk͟h Poṣ]]''' ||d. 1295 ||Sufi saint and [[Islamic missionary activity|missionary]] ||City of [[Uch Sharif]]
|-
|{{flag|Syria}}
|'''Arslān of Damascus''' ||d. 1160–1164 ||[[Sunni]] mystic ||City of [[Damascus]]<ref>Geoffroy, Eric, "Arslān al-Dimashqī, Shaykh", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|-
|rowspan="4"|{{flag|Tunisia}}
|'''[[Sidi Mahrez|Muḥriz b. K̲h̲alaf]]''' ||d. 1022 ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Tunis]]<ref>Pellat, Ch., "Muḥriz b. K̲h̲alaf", in ''Encyclopaedia of Islam'' 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''[[Al-Maziri|Sīdī al-Māzarī]]''' ||d. 1300 [?] ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Monastir, Tunisia|Monastir]]<ref>Marçais, Georges, "Monastir", in ''Encyclopaedia of Islam'', 1st ed. (1913–1936), Edited by M. Th. Houtsma, [[T. W. Arnold]], R. Basset, R. Hartmann.</ref>
|-
|'''ʿAbd Allāh Abu 'l-Jimāl''' ||d. 1500 [?] ||[[Sunni]] mystic of [[Maliki]] jurisprudence ||City of [[Khroumire]]<ref>Talbi, M., "K̲h̲umayr", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
||'''[[Boulbaba]]''' ||d. 7th century ||According to tradition, a [[sahaba|companion]] of [[Muhammad]] ||City of [[Gabès]]
|-
|rowspan="4"|{{flag|Turkey}}
|'''[[Hacı Bayram-ı Veli|Ḥājjī Bayrām Walī]]''' ||d. 1429–30 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence ||City of [[Ankara]]<ref>Ménage, V. L., "Ḥād̲jd̲j̲ī Bayrām Walī", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|'''Emīr Sulṭān''' ||d. 1455 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence ||City of [[Bursa]]<ref>Mordtmann, J. H., "Emīr Sulṭān", in ''Encyclopaedia of Islam'', 1st ed. (1913–1936), Edited by M. Th. Houtsma, [[T. W. Arnold]], R. Basset, R. Hartmann.</ref>
|-
|'''Miskin Baba''' ||d. 1858–59 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence ||Island of [[Ada Kaleh]], which was at one time under the control of the [[Ottoman Empire]]; island was submerged in 1970 during the construction of the [[Iron Gate I Hydroelectric Power Station]]<ref>Gradeva, Rossitsa, "Adakale", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|-
|'''[[Rumi|Jalāl ad-Dīn Mohammad Rūmī]]''' ||d. 1273 ||[[Hanafi]] mystic of [[Maturidi]] creed ||City of [[Konya]]
|-
|rowspan="2"|{{flag|Uzbekistan}}
|'''[[Qutham ibn Abbas|Qutham b. ʿAbbās]]''' ||d. 676 ||Early Muslim [[martyr]] ||City of [[Samarkand]]<ref>Paul, Jürgen, "Abū Yaʿqūb Yūsuf al-Hamadānī", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|-
|'''Zangī Ātā''' ||d. 1269 ||[[Sunni]] mystic of [[Hanafi]] jurisprudence ||City of [[Tashkent]]<ref>Zarcone, Th., "Zangī Ātā", in ''Encyclopaedia of Islam'', 2nd ed., Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs.</ref>
|-
|rowspan="4"|{{flag|Yemen}}
|'''Muḥammad b. ʿAlī Bā ʿAlāwī''' ||d. 1255 ||[[Sunni]] mystic of [[Shafi'i]] jurisprudence and founder of the ʿAlāwiyya [[tariqa]] in [[Hadhramaut]] ||Region of [[Hadhramaut]]<ref>Alatas, Ismail Fajrie, "ʿAlāwiyya (in Ḥaḍramawt)", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|-
|'''S̲h̲aik̲h̲ Ṣadīq''' ||d. 1500 [?] ||[[Sunni]] mystic ||City of [[Al Hudaydah]]
|-
|'''ʿAlī b. ʿUmar al-S̲h̲ād̲h̲ilī''' ||d. 1400 [?] ||[[Sunni]] mystic of the [[Shadiliyya]] [[tariqa]] ||Port-city of [[Mokha]]
|-
|'''Abū Bakr al-ʿAydarūs''' ||d. 1508 ||[[Sunni]] mystic of [[Shafi'i]] jurisprudence ||City of [[Aden]]<ref>Knysh, Alexander D., "Bā Makhrama ʿUmar", in ''Encyclopaedia of Islam'', 3rd ed., Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.</ref>
|}

==See also==
{{columns-list|
* ''[[Amir al-Mu'minin]]''
* [[List of Sufi saints]]
* [[List of Sufis]]
* ''[[Mawla]]''
* ''[[Mawlānā]]''
* ''[[Pir (Sufism)|Pir]]''
* [[Wali (Islamic legal guardian)|''Wali'' (Islamic legal guardian)]]
* [[Wali (administrative title)|''Wali'' (administrative title)]]
* ''[[Wali al-Ahd]]''
* ''[[Wali Sanga]]''
* [[The Verse of Wilayah]]
* [[Righteous Among the Nations]]
}}

==References==
===Notes===
{{reflist|group=Note}}

===Citations===
{{reflist}}

==Further reading==
===Primary===
{{div col}}
* Ibn Abi 'l-Dunyā, ''K. al-Awliyāʾ'', in Mad̲j̲mūʿat rasāʾil, Cairo 1354/1935
* Abū Nuʿaym al-Iṣbahānī, ''Ḥilyat al-awliyāʾ'', Cairo 1351 ff./1932 ff.
* Abū Saʿīd al-K̲h̲arrāz, ''K. al-Kas̲h̲f wa 'l-bayān'', ed. Ḳ. al-Sāmarrāʾī, Bag̲h̲dād 1967
* al-Ḥakīm al-Tirmid̲h̲ī, ''K. K̲h̲atm al-awliyāʾ'', ed. O. Yaḥyā, Beirut 1965
* idem, ''K. Sīrat al-awliyāʾ'', ed. B. Radtke, in Drei Schrijten, i, 1-134, Beirut 1992
* idem, ''al-Farḳ bayn al-āyāt wa 'l-karāmāt'', ms. Ankara, Ismail Saib i, 1571, fols. 152b-177b
* idem, ''Badʾ s̲h̲aʾn Abī ʿAbd Allāh'', ed. Yaḥyā, in Tirmid̲h̲ī, ''K̲h̲atm'', 14-32, facs. and German tr. in Radtke, ''Tirmid̲iana minora'', 244-77, Eng. tr. in Radtke and O'Kane, ''Concept of sainthood'', 15-36. Handbooks.
* Bādisī, "al-Maḳṣad", tr. G. Colin, in ''Archives marocaines'', xxvi-xxvii (1926)
* G̲h̲ubrīnī, ''ʿUnwān al-dirāya'', Algiers 1970
* Hud̲j̲wīrī, ''Kas̲h̲f al-maḥd̲j̲ūb'', ed. V. Zhukovsky, repr. Tehran 1336/1958, 265 ff., tr. Nicholson, ''The Kashf al-mahjūb. The oldest Persian treatise on Sufism'', Leiden-London 1911, 210-41
* Kalābād̲h̲ī, ''al-Taʿarruf li-mad̲h̲hab ahl al-taṣawwuf'' ed. Arberry, Cairo 1934, tr. idem, ''The doctrine of the Sufis'', 2, Cambridge 1977, ch. 26
* Sarrād̲j̲, ''K. al-Lumaʿ fi 'l-taṣawwuf'', ed. Nicholson, Leiden-London 1914, 315-32, Ger. tr. R. Gramlich, ''Schlaglichter über das Sufitum'', Stuttgart 1990, 449-68
* Abū Ṭālib al-Makkī, ''Ḳūt al-ḳulūb'', Cairo 1932, Ger. tr. Gramlich, ''Die Nährung der Herzen'', Wiesbaden 1992–95, index, s.v. Gottesfreund
* Ḳus̲h̲ayrī, ''Risāla'', many eds., Ger. tr. Gramlich, ''Das Sendschreiben al-Qušayrīs'', Wiesbaden 1989, index, s.v. Gottesfreund
* ʿAmmār al-Bidlīsī, ''Zwei mystische Schriften'', ed. E. Badeen, forthcoming Beirut
* Ibn al-ʿArabī, ''al-Futūḥāt al-makkiyya'', Cairo 1329–1911.
* idem, ''Rūḥ al-ḳuds'', Damascus 1964, Eng. tr. R.W. Austin, ''The Sufis of Andalusia'', London 1971, Fr. tr. G. Leconte, ''Les Soufies d'Andalousie'', Paris 1995
* F. Meier, ''Die Vita des Scheich Abū Isḥāq al-Kāzarūnī'', Leipzig 1948
* Muḥammad b. Munawwar, ''Asrār al-tawḥīd fī maḳāmāt al-S̲h̲ayk̲h̲ Abī Saʿīd'', ed. Muḥammad S̲h̲afīʿī-i Kadkanī, Tehran 1366-7, Eng. tr. J. O'Kane, ''The secrets of God's mystical oneness'', New York 1992
* [['Aziz Nasafi|ʿAzīz al-Dīn Nasafī]], ''K. al-Insān al-kāmil'', ed. M. Mole, Tehran-Paris 1962, 313-25
* Ibn Taymiyya, ''al-Furḳān bayna awliyāʾ al-Raḥmān wa-awliyāʾ al-S̲h̲ayṭān'', Cairo 1366/1947
* idem, ''Ḥaḳīḳat mad̲h̲hab al-ittiḥādiyyīn, in Mad̲j̲mūʿat al-Rasāʾil wa 'l-masāʾil'', iv, Cairo n.d., 1 ff.
* Ibn ʿAṭāʾ Allāh, ''Laṭāʾif al-minan'', Fr. tr. E. Geoffroy, ''La sagesse des maîtres soufis'', Paris 1998
{{div col end}}
===Secondary===
{{div col}}
* [[Henri Corbin]], ''En Islam iranien'', esp. iii, Paris 1972
* [[Michel Chodkiewicz]], ''Le sceau des saints'', Paris 1986
* Jahrhundert Hidschra. ''Eine Geschichte des religiösen Denkens im frühen Islam'', i-vi, Berlin-New York 1991-7
* B. Radtke and J. O'Kane, ''The concept of sainthood in early Islamic mysticism'', London 1996
* Radtke, ''Drei Schriften des Theosophen von Tirmid̲'', i, Beirut-Stuttgart 1992, ii, Beirut-Stuttgart 1996
* R. Mach, ''Der Zaddik in Talmud und Midrasch'', Leiden 1957
* Radtke, "Tirmid̲iana minora", in ''Oriens'', xxxiv (1994), 242-98
* Gramlich, ''Die Wunder der Freunde Gottes'', Wiesbaden 1987
* idem, ''Die schiitischen Derwischorden Persiens'', Wiesbaden 1965–81, ii, 160-5 (on the hierarchy of saints)
* C. Ernst, ''Ruzbihan Baqli'', London 1996
* Radtke, "Zwischen Traditionalisms und Intellektualismus. Geistesgeschichtliche und historiografische Bemerkungen zum Ibrīz des Aḥmad b. al-Mubārak al-Lamaṭī", in ''Built on solid rock. Festschrift für Ebbe Knudsen'', Oslo 1997, 240-67
* H.S. Nyberg, ''Kleinere Schriften des Ibn al-ʿArabī'', Leiden 1919, 103-20
* A. Afifi, ''The mystical philosophy of Muhyid-din Ibnul-ʿArabi'', Cambridge 1939
* W. Chittick, ''The Sufi path of knowledge'', Albany 1989
* Jamil M. Abun-Nasr, ''The Tijaniyya. A Sufi order in the modern world'', London 1965
* Radtke, "Lehrer-Schüler-Enkel. Aḥmad b. Idrīs, Muḥammad ʿUt̲mān al-Mīrġanī, Ismāʿīl al-Walī", in ''Oriens'', xxxiii (1992), 94-132
* I. Goldziher, "Die Heiligenverehrung im Islam", in ''Muh. Stud.'', ii, 275-378
* Grace Martin Smith and C.W. Ernst (eds.), ''Manifestations of sainthood in Islam'', Istanbul 1993
* H.-Ch. Loir et Cl. Gilliot (eds.), ''Le culte des saints dans le monde musulman'', Paris 1995.
{{div col end}}
==External links==
{{wikt|wali|santon}}
*[https://simerg.com/literary-readings/proofs-of-islam/ Martin Lings, "Proofs of Islam," transcript of lecture delivered at the Islamic Cultural Centre, later published in ''Ilm Magazine'', Volume 10, Number 1, December 1985, pp. 3-8]

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