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While literary works were first passed on orally, later, with the development of tezkire writing, they began to be systematically and permanently passed on to the next generations. The tradition of tabakat that emerged in Arabic literature set an example for the writing of tezkire in Persian and Turkish literature. The first biographical works in the Ottoman field appeared in the form of additions and translations to Persian tezkires, and the first independent tezkires began to be written in the 16th century. Among the works written in this field before the tezkires of Âşık Çelebi (d. 980/1572) and which can serve as an example for him are Molla Câmî’s (d. 898/1492) Bahâristân and Ali Şîr Nevâî’s (d. 906/1501) Majâlisü’n-Nefâis outside the Ottoman field, and Sehî Bey’s (d. 955/1548) Heşt Bihişt and Latîfî's (d. 990/1582) Tezkiretü’ş-şuarâ in the Ottoman field. With its original style, Âşık Çelebi’s work is different from these tezkires written before him and has an important place among the other tezkires written after him in Turkish literature. While such works generally give information about the life, literary personality, and poems of poets, Âşık Çelebi wrote more specific information about poets in a first-hand and sincere style, and since he had met many of the poets, he provided extensive information about them. For some poets whom he did not have the opportunity to meet, he conveyed detailed information he heard from their relatives. In this respect, Âşık Çelebi’s tezkire, in which he introduces the poets and their works whom he had the opportunity to know personally, befriended and even established a friendship with some of them, is distinguished from the others and gains additional value. In Meşâ˘irü’ş-şu˘arâ, the life and literary personality of poets belonging to many professional groups are described. It is seen that the poets mentioned in the tezkiriye have different lifestyles from each other. Undoubtedly, this situation has had an impact on the content of their works, the mazmuns they used in their poems, and their literary styles. Âşık Çelebi’s tezkire, Meşâ˘irü’ş-şu˘arâ, is organized according to the ebced system. The poets are not classified according to their professions or the Sufi schools to which they belong. Based on such a need, this study analyzes the Sufi poets in Meşâ˘irü’ş-şu˘arâ and presents their works, Sufi identities and literary personalities to the attention of researchers and readers. The distribution of the poets by sects is also indicated, and an attempt is made to reveal which Sufi schools the poets of the period were more inclined towards. With the contribution of this article, it is aimed that some Sufi poets who are not well known will be better known and understood.