City
6 sourced records · 3 verified locations
The atlas holds 6 records for Edirne. Each record's sources and review status are shown on its own page. Breakdown: 6 Saints.
A sheikh of the Celvetî order and a khalifa of Aziz Mahmud Hüdâyî, he was a leading figure in spreading the Celvetiyye across the Balkans and served at the Selimiye Mosque. He died in Edirne in 1070/1659 and was buried at the Dizdârzâde Ahmed Efendi lodge on Kıyık Caddesi; the lodge is gone but his relocated grave survives on the street. (Sources: Sarıcazâde Râmiz mesnevi / Şimşek 2008; Türk Edebiyatı İsimler Sözlüğü)
A scholar and Sufi from Aksaray, a khalifa of Somuncu Baba (Şeyh Hâmid-i Velî). Living under Çelebi Mehmed and Murad II, he had a lodge built for him in Edirne by Murad II. He died in Edirne and was buried at his mosque-lodge in the Debbağlar (Kaleiçi) quarter; today the lodge's minaret and the sheikh's tomb survive. (Sources: TDV İslâm Ansiklopedisi 'Somuncu Baba'; Sarıcazâde Râmiz mesnevi / Şimşek 2008)
An Edirne-born Mevlevî sheikh and mystical poet (pen name Enîs). On the death of his master Neşâtî Ahmed Dede in 1085/1674 he became sheikh of the Edirne Muradiye Mevlevîhâne, holding the post for some sixty years and becoming one of the most influential Mevlevî sheikhs; he died around 1147/1734. He is buried in the Muradiye Mosque cemetery alongside Neşâtî and Ali Eşref Dede. (Sources: TDV İslâm Ansiklopedisi 'Enîs Receb Dede' & 'Murâdiye Külliyesi-Edirne'; Türk Edebiyatı İsimler Sözlüğü)
A Mevlevî sheikh and divan poet; one of the foremost representatives of the Sebk-i Hindî style. He was born in the early seventeenth century at Edirne; his given name was Ahmed. From his youth he studied various sciences and drew great benefit from Ağazâde Mehmed Dede , the head of the Gallipoli Mevlevî lodge. In 1081 (1670) he became sheikh of the Edirne Mevlevî lodge; he held the post for four years and had the lodge repaired. He died in 1085 (1674) at Edirne. His Circle of Influence — On his death such well-known poets as Nâbî, Nazîm and Fasîh Ahmed Dede composed elegies; this is the measure of his literary standing in his own day. His Poetry and Sufi Line — As an important representative of the Sebk-i Hindî style he composed flowing, cheerful poetry suited to refined sensibilities . The marked features of his works are succinct expression, careful choice of words, deep artistry and a refined style. His Works — 1. Dîvan. It contains twenty-seven odes, 137 ghazals and other verse forms. 2. Hilye-i Enbiyâ. A versified history of the prophets in 187 couplets. 3. Edirne Şehrengizi. A city poem of 144 couplets. 4. Şerh-i Müşkilât-ı Örfî. A commentary on the Persian poet Örfî. 5. Tuhfetü'l-uşşâk (1662). A Persian mystical commentary. He also has various letters and poetic responses. His Tomb and Complex — He was buried at the Murâdiye Mosque in Edirne.
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One of the first Ottoman şeyhülislâms; a scholar who served as mufti of Edirne for over thirty years. Information about the early part of his life does not appear in the sources. He completed his first studies in Iran under Seyyid Şerîf el-Cürcânî . After coming to Ottoman lands he studied hadith at Bursa with Burhâneddin Haydar Herevî and obtained certification. He served as assistant to Mehmed Şah Fenârî at the Sultaniye Medrese; he then taught at various institutions. In 834 (1430) he was appointed mufti of Edirne by Murad II with a daily stipend of thirty akçes. He maintained this position for over thirty years, continuing under Mehmed the Conqueror. His part in the affair of the Hurûfîs is related in the source thus: at the contrivance of Grand Vizier Mahmud Pasha he listened covertly to their views, then publicly refuted them before the sultan, and the fatwa he gave resulted in their execution by burning. It is recorded that he died in 865 (1460-61); the source gives this date with a question mark. His Circle of Influence — He held licences for the transmission of hadith and trained a great many scholars; throughout his long muftiship at Edirne he stood at the centre of the scholarly life of his age. His Tomb and Complex — His medrese at Edirne, near the Üç Şerefeli Mosque, was later demolished and another building put in its place. He himself was buried at the Dârülhadis Mosque.
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A Halvetî-Gülşenî sheikh and divan poet; the pîr of the Sezâiyye branch of the order, centred on Edirne. He was born in 1080 (1669) in the town of Gördüs (Corinth) in the north-east of the Morea. His given name was Hasan; the pen name Sezâî , it is related, was bestowed on him by Niyâzî-i Mısrî. His father's name was Ali and his grandfather's Kurtbeyzâde Hasan. When the Morea fell under Venetian occupation in 1098 (1687) he crossed by sea to Istanbul and from there to Edirne. At Edirne he worked in the mukabele office with the help of his relative Ali Bey, accountant of the cavalry. At the Âşık Mûsâ lodge he attached himself to Sheikh Mehmed Sırrî Efendi and entered the Halvetî-Gülşenî path. After Sırrî Efendi's death he completed his spiritual training with Lâ'lî Mehmed Fenâî Efendi and received authorisation. He also received an icâzetnâme from İbrâhim Çelebi, sheikh of the Gülşenî lodge in Egypt. He died on 17 Ramadan 1151 (29 December 1738) at Edirne and was buried at his own lodge. His Circle of Influence — The Sezâiyye branch of the Halvetî-Gülşenî order, which bears his name, spread above all in Edirne and its surroundings and found its real strength in that region. His Poetry and Sufi Line — Sezâî is among the poets who worked Sufi content within the forms of divan poetry; his voluminous divan is the proof of this productivity. His Sufi line comes from the Gülşenî branch of the Halvetiyye, and the bond formed with Niyâzî-i Mısrî appears both in the account of his pen name and in the commentary he wrote on one of his ghazals. His Works — 1. Dîvan. A voluminous collection made up of 396 ghazals, five odes, twelve murabba's and other verse forms. It was printed at Bulak (1250, 1256) and at Istanbul (1276); the edition in Latin letters was prepared by Şahver Çelikoğlu (1985). 2. Mektûbât-ı Sezâî. His letters to his son, his sons-in-law, his disciples and state officials; printed at Istanbul (1289), the edition in modern Turkish was prepared by Cezair Yarar (2001). 3. Şerh-i Gazel-i Niyâzî-i Mısrî. A commentary he wrote on a famous ghazal of Niyâzî-i Mısrî (Istanbul 1276). His Tomb and Complex — A masonry tomb with a dome was later built over his grave.
