AMASYA 05

Abdîzâde Hüseyin Hüsâmeddîn Yasar · BİRİNCİ BÂB · ONUNCU FASIL · AMASYA TÂRÎHİ'NDEN ÜÇÜNCÜ DEVRE BAKİYYESİ

Ahmed Pasha

Encyclopedia · History of Amasya, Remainder of Volume 4, p. 629 • Edited by: Prof. Dr. Mehmet ARSLAN

Original Text (Ottoman Turkish)

Amasyalı Sekbânzâde'dir. 1121 senesi saferinin on ikinci günü Amasya mutasarrıfı olup harbe me'mûr olduğundan baş a'yânlığa seçilen Türk Şa'bânoğlu Mehmed Ağa yine Amasya mütesellimliğinde kaldı.

Saferin yirmisinde baş a'yânlıkdan atılan Emîr Hacı Abdullatîf Çelebi, şehir kethüdâlığından da çıkarılıp a'yândan Çırçırlıoğlu Hacı Mehmed Ağa şehir kethüdâsı oldu. Rebîulevvel gurresinde şeyhülislâm Ebezâde Abdullâh Efendi'nin imâmı Köprülü Halîl Efendizâde İsmâil Efendi Amasya kadısı oldu.

Rebî'ulevvel evâhirinde sâdâtın zoruyla Emîr Hacı Abdullatîf Çelebi yine nakîb kâ'im-makâmı oldu. Cemâziyelevvel evâ'ilinde Amasya erkânından şehzâde ve ma'sûme hâtunlar vakıfları mütevellîsi ve esbak baş a'yân Hacı [7] Hâfız Abdulbâkî Efendi vefât edip tevliyeti oğulları Mustafâ, Mehmed Ağalar'a verildi.⁶⁹³

Cemâziyelevvelin yirmi birinci günü Belgrad vâlîsi olup İstanbul'a celb edilen ve Amasya'da Çırçırlıoğlu demekle meşhûr olan Firârî Seyyid Hasan Paşa, Sadr-ı a'zam Çorlulu Alî Paşa'nın gadr ve desîsesiyle maktûl olup mahdûmlarından Mehmed, Alî Beyler Amasya'ya gönderildi. Diğer küçük mahdûmu Seyyid Abdullâh Paşa da enderûna alındı.

Cemâziyelâhirde sipâhî kethüdâsı Hacı Ömer Ağa'nın yerine sipâhîlerden Şa'bân Ağa kethüdâ yeri ve az sonra Şehsüvâroğlu Seyyid Mehmed Paşa Sivâs vâlîsi olduğundan recebde kâ'im-makâm Emîr Hacı Abdullatîf Ağa ilâveten yine şehir kethüdâsı olup eski nüfûzunu buldu.

Recebde Pervâne Bey Câmi'i vâ'izi ulemâdan Abdullâh, Fağfûr Paşa mütevellîsi kibâr-ı ulemâ ve sâdâtdan İlgazılı Hacı Seyyid Yûsuf, fuzalâdan Gelgiraslı İbrâhîm Efendiler'le dergâh-ı âlî kapıcıbaşılarından Sa'dullâh Beyzâde Mehmed Bey vefât etdi. Müverrih Abdî Efendizâde Şeyh Seyyid Alî Efendi Pervâne Bey Câmi'i vâ'izi oldu. Zilka'denin altısında İstanbul'a [8] giden evkâf-ı sultâniyye mütevellîsi Sefer Ağazâde Hasan Ağa'nın yerine sâbık Bozok beyi Yeğen Alî Bey mütevellî oldu. Zilhiccede hattât-ı meşhûr Yörgüç Paşa vakfı kâtibi ve câmi'i hatîbi Hâfız Abdülcelîl Efendi bin Alî Efendi vefâtıyla⁶⁹⁴ kitâbet ve hitâbeti mahdûmu Hâfız İbrâhim Efendi'ye verildi.

Zilhicce sonunda Amasya sancağı Kefe beylerbeyi Kaya Alî Paşa'ya verildi.

Footnotes

  • 693 Hacı Abdulbâkî Efendi, Amasya'da Hacı Bâkîoğulları'nın büyük atasıdır.
  • 694 Bu Abdülcelîl Efendi, Amasya'da Hattâtoğulları'nın büyük atasıdır. Bunlara Hattâtoğulları denmekdedir.
Our Research Article Editor: Mevlüt Erdem Öztürk

In Modern English

He was Sekbânzâde of Amasya. On the twelfth day of Safer 1121 [April 1709] he became the mutasarrıf of Amasya; since he was assigned to the war, Türk Şa'bânoğlu Mehmed Ağa, who had been elected chief notable (baş âyan), remained in office as the mütesellim (deputy governor) of Amasya.

On the twentieth of Safer, Emîr Hacı Abdüllatif Çelebi, who had been dismissed from the chief notableship, was also removed from the office of city steward (kethüda), and Çırçırlıoğlu Hacı Mehmed Ağa, one of the leading men, became city kethüda. On the first day of Rebîülevvel, İsmail Efendi, son of Köprülü Halil Efendi and imam to Şeyhülislam Ebezâde Abdullah Efendi, became kadı (judge) of Amasya.

Toward the end of Rebîülevvel, under pressure from the seyyids, Emîr Hacı Abdüllatif Çelebi became deputy of the naqib once more. In the early days of Cemâziyelevvel, Hacı Hâfız Abdülbâkî Efendi died. He was one of the leading men of Amasya, the mütevelli (trustee) of the waqfs of the princes and of the "innocent ladies," and a former chief notable; the tevliyet (administration of the waqf) was given to his sons, Mustafa and Mehmed Ağa.

On the twenty-first day of Cemâziyelevvel [July 1709], Firârî Seyyid Hasan Pasha, who had been summoned to Istanbul while governor of Belgrade and was known in Amasya as Çırçırlıoğlu, was put to death through the injustice and intrigue of Grand Vizier Çorlulu Ali Pasha; his sons, Mehmed Bey and Ali Bey, were sent to Amasya. His other, younger son, Seyyid Abdullah Pasha, was taken into the Enderun at the palace.

In Cemâziyelâhir, Şa'bân Ağa, one of the sipahis, became kethüdayeri in place of the sipahi kethüda Hacı Ömer Ağa. Soon afterward, when Şehsüvâroğlu Seyyid Mehmed Pasha became governor of Sivas, in Receb the deputy Emîr Hacı Abdüllatif Ağa additionally became city kethüda again and regained his former influence.

In Receb there died the following: Abdullah, one of the scholars and preacher of the Pervâne Bey Mosque; İlgazılı Hacı Seyyid Yûsuf, mütevelli of the Fağfur Pasha waqf and one of the great scholars and seyyids; İbrahim Efendi of Gelgiras, one of the men of merit; and Sa'dullah Beyzâde Mehmed Bey, one of the palace kapıcıbaşıs (heads of palace gatekeepers). The historian Abdî Efendizâde Şeyh Seyyid Ali Efendi became preacher of the Pervâne Bey Mosque. On the sixth of Zilkade, in place of Sefer Ağazâde Hasan Ağa, mütevelli of the sultanic waqfs, who had gone to Istanbul, Yeğen Ali Bey, formerly bey of Bozok, became mütevelli. In Zilhicce, upon the death of the famous calligrapher Hâfız Abdülcelil Efendi bin Ali Efendi, scribe of the Yörgüç Pasha waqf and khatib of its mosque, the scribeship and the khatibship were given to his son Hâfız İbrahim Efendi.

At the end of Zilhicce, the sanjak of Amasya was given to Kaya Ali Pasha, beylerbeyi of Kefe.

Notes and Research

Old Words in the Text

  • harbe me'mûr: assigned to take part in the war
  • baş a'yân: head of the city's notables, representative of the local elite
  • sâdât: seyyids, descendants of the Prophet
  • tevliyet: the office of administering a waqf, trusteeship
  • ma'sûme hâtunlar: women of the dynasty who died young
  • gadr: injustice, tyranny
  • desîse: trickery, intrigue
  • maktûl: put to death
  • mahdûm: son
  • enderûn: the inner part of the palace, the palace school
  • kibâr-ı ulemâ: great scholars
  • fuzalâ: men of merit and learning
  • dergâh-ı âlî kapıcıbaşısı: one of the heads of the palace gatekeepers
  • müverrih: historian
  • kitâbet ve hitâbet: the offices of scribe and khatib

The Death of Firârî Hasan Pasha: A Problem of Dating

The most striking record in the entry is the killing of Firârî Seyyid Hasan Pasha, presented as a native of Amasya, through the intrigue of Çorlulu Ali Pasha. Çorlulu Ali Pasha served as grand vizier from 3 May 1706 to 15 June 1710 and was one of the powerful viziers of the reign of Ahmed III. Studies of his life explain clearly the origin of his enmity with Firârî Hasan Pasha. Çorlulu's foster father, Kapıcıbaşı Kara Bayram Ağa, had been charged with announcing the execution order concerning Hasan Pasha, who had been given the province of Şehrizor in Şa'bân 1114 [December 1702], and with bringing him to Istanbul. Hasan Pasha took refuge in the tent of the sekbans; in the scuffle that followed, Bayram Ağa was shot dead, while Hasan Pasha escaped. The nickname "Firârî" (fugitive) comes from this incident. Some sources note that Çorlulu Ali Pasha was a man vindictive enough to take revenge by having Firârî Hasan Pasha, the killer of his foster father, put to death.

Hüsameddin places this death on 21 Cemâziyelevvel 1121 [July 1709] and shows Hasan Pasha as governor of Belgrade at that time. A master's thesis on Çorlulu Ali Pasha, however, relying on Defterdar Sarı Mehmed Pasha's Zübde-i Vekayiât, writes that Firârî Hasan Pasha reappeared during the Edirne Incident, won the favor of Ahmed III through his support for the rebellion and received important posts, but was executed in 1704 because of mistakes made in his ambition for the grand vizierate and especially because of the influence of Çorlulu Ali Pasha. There is a five-year difference between the two. Either Hüsameddin's record is a faulty dating, or the person in question is another Hasan Pasha bearing the same nickname. With the information available, this contradiction could not be resolved; the reader should treat this date with caution.

The Pervâne Bey Mosque: Today's Burmalı Minare Mosque

The building Hüsameddin calls the "Pervâne Bey Mosque" is the Seljuk work known today as the Burmalı Minare Mosque. According to the inscription on its door, the mosque was built in the time of Kaykhusraw II (1237-1246) by Ferruh b. Selçuk, one of the emirs. According to Hüsameddin, İzzeddin Mehmed Pervâne Bey, son-in-law of Ferruh Bey, drew up the mosque's waqf deed in 699 [1299-1300], and the tevliyet later passed to the Müeyyedzâdes. A recent study based on the waqf deed in the waqf archives also confirms that the waqf was drawn up by İzzeddin Mehmed Pervâne in 699 [1299-1300]; this is why the mosque is called Pervâne Bey in Hüsameddin's work. The mosque is open for worship today on Taşhan Street in the Dere Quarter. Hüsameddin writes that the building's famous twisted (burmalı) minaret was built by Hacı Ahmed Efendi after the fire of 1143 [1730-31]. Semavi Eyice, however, does not agree with this view; he finds it hard to believe that such a minaret, continuing the Central Asian minaret tradition, was built in the eighteenth century, and attributes it to the Seljuk or early Ottoman period. The mosque was used as a store for agricultural tools in the 1930s and was reopened for worship after a thorough repair in 1962.

The "historian Abdî Efendizâde Şeyh Seyyid Ali Efendi" who was appointed preacher of the mosque in this entry is a name that points to Hüsameddin's own lineage and to the Amasya biographical tradition. The Tezkire-i Abdî, which treats the scholars of Amasya, is one of the few sources Hüsameddin explicitly cites in his work. However, no record showing a relationship between the author of this tezkire and the Seyyid Ali Efendi named here was found in other sources.

The Hattatoğulları and Other Records

In his footnotes Hüsameddin states that Hacı Abdülbâkî Efendi, the former chief notable who died in 1121, was the great ancestor of the Hacı Bâkîoğulları of Amasya, and that Hâfız Abdülcelil Efendi, khatib of the Yörgüç Pasha Mosque and calligrapher, was the great ancestor of the Hattatoğulları. No information about Abdülcelil Efendi's calligraphy was found in other sources. The Yörgüç Pasha Mosque stands today; that the waqf's scribeship and the mosque's khatibship were combined in one person and passed from father to son is a typical example showing that waqf duties continued in families for generations.

No Amasya-related record could be found about the Fağfur Pasha waqf mentioned in the entry. The name Fağfur Pasha appears in fourteenth-century waqf deeds of the Ramazanoğulları principality; whether it has any connection with the waqf in Amasya could not be established. Nothing more than what Hüsameddin gives was found about the mutasarrıf Sekbânzâde Ahmed Pasha either.

Bibliography

Primary sources

  • Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, 4. Cildin Bakiyyesi, p. 629–629. amasya.bel.tr

Academic studies

Remainder of Volume 4 contents

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