This paper explores the multiple and unexpected intersection between two forms of tourism in the Istanbul district of Eyüp: ‘belief tourism’ practiced by Muslim Turkish and Arab visitors; and a more stereotypical ‘tourism of the Orient’ practiced by non-Muslim European and American visitors. While the two tourist modes share the same object – Eyüp’s landscape of mosques, tombs, cemeteries, cafes, and picturesque houses – they are organized in radically different ways. Drawing on archival and ethnographic research, I compare and contrast how these two forms of tourism have emerged, transformed, and been organized through Eyüp. Eyüp occupies a unique place within the city’s tourist landscape. Every year, millions of people come to Eyüp to visit the tomb of Halid bin Zeyd Ebâ Eyûp el-Ensârî, a Companion of the Prophet Muhammad. Indeed, Eyüp – and its central shrine complex in particular – is one of Istanbul’s (and Turkey’s) most widely visited Muslim pilgrimage destinations today. More importantly, Eyüp has also become one of the key sites from and in which a new form of ‘belief tourism’ (inanç turizm) is being articulated. ‘Belief tourism’ links two recent transformations in Turkey: the emergence of new consumer groups with disposable income; and the growing numbers of people interested in cultivating pious lifestyles. More recently, ‘belief tourism’ has broadened its audience as Turkey welcomes increasing numbers of visitors from the Arab Gulf. Eyüp also continues to be a favored destination for a different set of tourists: Europeans and Americans in search of a more ‘real’ Turkish experience. As more traditional tourist districts of Taksim, Galata, and Sultanahmet are perceived as increasingly controlled and stage-managed, Eyüp has become one of the privileged sites to see a more ‘authentic’ Turkey. Foreign tourists take photographs of pilgrims, the district’s picturesque landscape, and visit the Pierre Loti café. In doing so, these tourists reproduce a logic of ‘Oriental’ difference. Both forms of tourism raise questions about authenticity, consumption, and commodification. Working historically, I trace the practices, institutions, and objects involved in each tourist mode. I outline both their considerable space of overlap and the gaps produced by their interaction. In the process, this paper contributes to a richer understanding of the relationship between Turkey’s contemporary social, political, and cultural shifts and changing Euro-American and Gulf Arab tourist networks.