Amasya’da câmi ve medresesi olan Beylerbeyi Abdullah Paşa bin el-Hâc Sinan Bey’in evlâd-ı kirâmından olup “Hacı Paşa” demekle meşhûr olan Hacı Abdülkerîm Paşa’nın ahfâdından Abdullah Paşa vakfı mütevellîsi iken 1229 senesi rebîülevvelinin [755] yirmi dokuzunda vefât eden es-Seyyid el-Hâc Hasan Bey’in mahdûmudur.
Bu Hacı Hasan Bey de Amasya eşrâfından Abdülkerîm Bey bin el-Hâc Abdullah Bey bin el-Hâc Mehmed Bey bin Mîr-i mîrân Abdülkerîm Paşa bin Mîr-livâ el-Hâc Hüseyin Bey bin Beylerbeyi Hacı Abdülkerîm Paşa bin Hasan Bey bin Abdülkerîm Çelebi bin İskender Bey bin Beylerbeyi Abdullah Paşa’nın mahdûmudur.
Pederinin vefâtında ceddi vakfına ammizâdesi Feyzullah Beyle mütevellî olup Hicâz’a gitdi. Avdetde meclis a’zâsı olup 1289 senesi zilka’desinin on üçünde vefât etdi. Hâfız olup pederinin vâlidesi tarafından sâdât-ı Hüseynîyyeden bir hânedân idi.
In Modern English
He was the son of Seyyid Hacı Hasan Bey, who was a descendant of Hacı Abdülkerim Pasha, known as "Hacı Paşa," himself of the line of the Beylerbeyi Abdullah Pasha, son of Hacı Sinan Bey, who had a mosque and madrasa in Amasya. Hasan Bey was trustee of the Abdullah Pasha Waqf when he died on the twenty-ninth of Rebiülevvel 1229 [1814].
This Hacı Hasan Bey was in turn the son of Abdülkerim Bey, one of the notables of Amasya. Abdülkerim Bey was the son of Hacı Abdullah Bey; he of Hacı Mehmed Bey; he of Mîrimîrân (beylerbeyi) Abdülkerim Pasha; he of Mîrilivâ (sanjak bey) Hacı Hüseyin Bey; he of Beylerbeyi Hacı Abdülkerim Pasha; he of Hasan Bey; he of Abdülkerim Çelebi; he of İskender Bey; and he was the son of Beylerbeyi Abdullah Pasha.
On his father's death he became trustee of his forefather's waqf together with his paternal cousin Feyzullah Bey, and went to the Hejaz. After his return he became a member of the council and died on the thirteenth of Zilkade 1289 [1872-73]. He was a hafiz, and through his father's mother belonged to a household of Husayni seyyids.
Notes and Research
Old Words in the Text
- evlâd-ı kirâm: noble offspring, descendants
- ahfâd: grandchildren, later generations
- mütevellî: trustee, manager of a waqf
- eşrâf: the leading, respected people of a town
- mîr-i mîrân: beylerbeyi
- mîr-livâ: sanjak bey
- ceddi: his grandfather, his forefather
- ammizâde: son of a paternal uncle
- avdet: return
- sâdât-ı Hüseynîyye: seyyids descended from Imam Husayn
The Abdullah Pasha Mosque and Dârülhadis
The "mosque and madrasa" mentioned at the start of the text is the building in the Sofular quarter of Amasya known as the Abdullah Pasha Mosque, the Sofular Mosque, or the Dârülhadis Mosque. Beylerbeyi Hacısinanbeyzâde Abdullah Pasha, one of the statesmen of the age of Bayezid II, had it built as a mosque and a hadith school (dârülhadis). Abdullah Pasha died in 1490-91, and the endowment deed was drawn up in 1501-1502 by his son, the defterdar Abdülkerim Bey. In 1505 Abdülkerim Bey added a dârülkurrâ (school for Qur'an recitation) to the east of the building; this part has not survived.
The building has a design with no parallel in Ottoman architecture. It shows the link between the closed-courtyard madrasas seen in pre-Ottoman Anatolian Turkish architecture and the mosques with guest rooms (tabhâne, or zâviye). Beyond the north entrance lies a closed courtyard with two dârülhadis cells on each side, and to the south the prayer hall, which also served as a classroom. Famous hadith scholars taught here throughout the Ottoman period; today the building is in good repair and is used only as a mosque. It is quite likely that the Abdullah Pasha Waqf is the waqf of this building; if so, the trusteeship mentioned in the text is the nineteenth-century management of an endowment reaching back to the early Ottoman period of Amasya.
Details of the Building
Above the north entrance there is an Arabic inscription in thuluth script giving the name of the founder and the date of construction. The wooden leaves of the entrance door and of the prayer hall door are original; their carving bears the features of the age of Bayezid II. The tomb of Abdullah Pasha lies in the oblique passage between the eastern cell and the prayer hall, opening onto the courtyard where the dârülkurrâ once stood. The minaret stands at the northeast corner. These details show that the waqf managed by the trustees is tied to a building that still stands today.
On the Genealogy
Hüsameddin's chain leads from Abdullah Pasha through İskender Bey, Abdülkerim Çelebi, Hasan Bey, Hacı Abdülkerim Pasha and later generations to this man. The son who drew up the endowment deed, however, is named Defterdar Abdülkerim Bey, and this name does not appear in Hüsameddin's chain. How the two accounts fit together, and whether Abdülkerim Bey is the same person as the Abdülkerim Çelebi of the chain, could not be verified. The repetition of names as the chain grows (Abdülkerim, Abdullah, Hasan) agrees with the Ottoman custom of giving a grandfather's name to grandsons.
Hasan Bey died in 1229 [1814] and his son Ahmed Bey in 1289 [1872-73]; the gap is fifty-eight years. It may therefore be supposed that Ahmed Bey died at an advanced age and was still young at his father's death; since the text gives no birth year, this is an inference. The journey to the Hejaz must mean the pilgrimage; the text does not state the purpose.
The Man in Other Sources
No information could be found in other sources about Hacıpaşazade Ahmed Bey himself or about his father Hasan Bey. There is published information only about the founder and the building; for this family's situation in the nineteenth century as trustees, one would need to consult waqf records or the Amasya court registers.
Bibliography
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 6, p. 234–234. amasya.bel.tr