AMASYA 05

Abdîzâde Hüseyin Hüsâmeddîn Yasar · İKİNCİ BÂB · BİRİNCİ FASIL

Âhû Hâtun — Hevâyî

Encyclopedia · History of Amasya, Volume 6, p. 25 • Edited by: Doç. Dr. Recep Orhan ÖZEL - Doç. Dr. Metin HAKVERDİOĞLU

Original Text (Ottoman Turkish)

Amasyalıdır. Âsâyiş Beyzâde Yûsuf Bey’in kızıdır. Kimin zevcesi olduğu anlaşılamadı. Ancak Geldiklan nâhiyesinde kâin Kuyucak mâlikânesini Amasya’da yaptırdığı türbesine vakfetdiği ve hâsılât-ı vakfiyesinden türbesi cüz-hânlarına vezâ’if ta’yîn eylediği kuyûd-ı vakfiyeden anlaşıldı.

Our Research Article Editor: Mevlüt Erdem Öztürk

In Modern English

She was a native of Amasya. She was the daughter of Âsâyiş Beyzâde Yusuf Bey. Whose wife she was could not be determined. However, it was learned from the waqf deed records that she endowed the Kuyucak estate in the subdistrict of Geldiklan to the mausoleum she had built in Amasya, and that she set salaries from the waqf income for the Qur'an reciters in her mausoleum.

Notes and Research

Old Words in the Text

  • mâlikâne: land held as property, and its revenues
  • cüz-hân: a person who recites the Qur'an section by section (cüz); the hafiz charged with reciting in the mausoleum
  • vezâ'if: payments made in return for a duty, salaries
  • kuyûd-ı vakfiyye: waqf records

The Custom of Having Cüz Recited at the Mausoleum

Although it is short, the information in the entry shows a waqf arrangement common in Ottoman-period Amasya. A property would be endowed next to a mausoleum, and from its income attendants were hired so that certain portions of the Qur'an would be recited at the mausoleum every day. In Amasya the same practice is seen at the mausoleum of Sheikh Zekeriyya, a Khalwati sheikh; the sheikh endowed the land at Saraçhane that he had inherited from his father for the recitation of cüz.

Geldiklan is an old subdistrict in the west of Amasya. In other entries of Hüsameddin too (for example, in the Ayık Bay entry) the emirs of this subdistrict are mentioned. The present condition of the Kuyucak that Âhû Hatun endowed could not be determined in this research.

No other source was found on Âhû Hatun herself, her father Âsâyiş Beyzâde Yusuf Bey, or her mausoleum. As the author also notes, who her husband was is not known; the period in which the lady lived is likewise not given in the text.

Bibliography

Volume 6 contents