Ahmad Yasawi (Turkish Sufi shaykh of Central Asia, d. 1166)

أحمد اليسوي

c. 1166 CE · 562 AH

Ahmad Yasawi, Turkish Sufi shaykh of Central Asia, born at Sayram (Isfijab) in Turkistan in the second half of the fifth/eleventh century. He studied at Bukhara under Yusuf Hamadhani, succeeded him in 555/1160, and died at Yasi in 562/1166. His tomb became a place of pilgrimage for kings and princes, and the Diwan-i Hikmet is ascribed to him 1.

Depth

At a glance

Roles
mystic · Poet
Era
The Buyid, Fatimid and Seljuk Era
Region
Persia & Central Asia
Identifiers
Wikidata
Review
Completeness 2/5 · Help complete it

Life in time

107511001125115011751200122512501275 c. c. c. c. c. c.
The Buyid, Fatimid and Seljuk Era · The Crusades, Ayyubids and Mamluks · The Mongol and Post-Mongol Era Contemporaries: Muwaffaq al-Din Abd al-Latif al-Baghdadi · Abd al-Mughith al-Harbi · Abd al-Qadir al-Rahawi · Abd al-Razzaq ibn Abd al-Qadir al-Jilani · Abd al-Salam ibn Abd al-Qadir al-Jilani

Spirituality and Sufism

Summary

Ahmad Yasawi was a Turkish Sufi shaykh of Central Asia, whose tomb at Yasi (later Turkistan) became a place of pilgrimage. The Diwan-i hikmet of Turkish verse is ascribed to him, though the surviving collection is later than his lifetime.

Encyclopaedia of Islam account

The Encyclopaedia of Islam (2nd ed.) describes Ahmad Yasawi as a Turkish Sufi shaykh of Central Asia, whose life is wrapped in legend like that of many popular saints. He was the son of Shaykh Ibrahim, born at Sayram (Isfijab) in Turkistan in the second half of the fifth/eleventh century. He lost his father at seven, and the family settled at Yasi. There he is said to have begun his education, perhaps under Arslan Baba, and he later moved to Bukhara and became a disciple of Shaykh Yusuf Hamadhani, whom he succeeded in 555/1160. He returned to Yasi and remained there until his death in 562/1166. 1

His tomb became a place of pilgrimage for kings and princes, and it was especially venerated by the Turks of Central Asia and the Volga region. Timur erected a sumptuous mausoleum at Yasi, later known as Turkistan. Among the Turkish nomads his doctrine was adapted to local trends and was strongly influenced by pre-Islamic Turkish creeds and rituals. His first khalifa was the son of Arslan Baba, Mansur, the great-grandfather of Zengi Ata; the second was Said Ata (d. 615/1218), and the third Hakim Ata (d. 582/1188). Yasawism spread to eastern Turkistan and Transoxania and penetrated into Anatolia through the migration of Yasawi shaykhs, among them Haji Bektash and Sari Saltuk. 1

Ahmad wrote vernacular Turkish verse in the old syllabic metre to spread his doctrine. The Diwan-i hikmet attributed to him can hardly be genuine: the original work is lost, and the oldest manuscripts belong to the seventeenth century. But the poems are thought to reproduce his spirit and style, since the verses of mystic leaders were imitated for centuries. They are didactic, express Islamic mysticism in popular language, and gave rise to a genre of mystic folk literature in Turkish. 1

People and things also explored

Prophetic adab (proper conduct)· Akhi Baba (title of the guild shaykh and tanners' head)· The angelic and the satanic inspiration (lamma)· Asking people for help (al-masala)· The soul (nafs) and the spirit (ruh)· Tabattul (withdrawal from the world)· Intimacy with God (uns billah)· Certainty and its degrees (yaqin)

Sources

  1. Encyclopaedia of Islam, 2nd edition (Leiden: Brill, 1954–2008), 13 volumes , vol. 1 p. 320
  • al-Alam — al-Zirikli
Cite this page

islam.museum contributors. “Ahmad Yasawi (Turkish Sufi shaykh of Central Asia, d. 1166)”. islam.museum, https://islam.museum/en/person/ahmad-yasavi/. CC BY-SA 4.0. Last updated 2026-10-25.

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Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Prophetic adab (proper conduct)

The body of proper conduct the believer is commanded in his words, deeds and relations with God and His servants; from the formula 'whoever believes in God and the Last Day' in Abu Hurayra's hadith Ibn Rajab derives that these traits are of the traits of iman and that deeds enter into iman, dividing the hadith's three commands into what belongs to God's rights — speaking good or keeping silent — and what belongs to His servants' rights — honouring the neighbour, withholding harm from him and honouring the guest; he transmits Aswad ibn Asram's report of the Prophet's counsel 'do not say with your tongue except what is good and do not extend your hand except to good', and that the tongue's uprightness is of the traits of iman; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: speaking good or keeping silent, leaving what does not concern one, 'do not become angry', and loving for one's brother what one loves for oneself.