AMASYA 05

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

Alî Pasha

Encyclopedia · History of Amasya, Remainder of Volume 4, p. 630–631 • Edited by: Prof. Dr. Mehmet ARSLAN

Original Text (Ottoman Turkish)

Köprülüdür. Dedezâde Mustafâ Ağa'nın oğlu ve sadr-ı esbak Köprülüzâde Fâzıl Nu'mân Paşa'nın babalığıdır. 1124 senesi cemâziyelevvelinin üçüncü günü Amasya mutasarrıfı olup geldi. Kethüdâyeri Helvâcı İsmâ'il Ağa idi.

Bu ayın yirmisinde Hazret-i Pîr İlyâs Türbedârı ve vakfı mütevellîsi ve zâviyesi şeyhi sülehâ-yı ulemâdan Yûsuf Efendi vefâtıyla mahdûmu Hüseyin Efendi yerine kâ'im oldu. Receb evâ'ilinde meşâyih-i sülehâdan Darbhâneci Tekkesi ve esnâf şeyhi Eskicizâde Halvetî İbrâhim Efendi de vefât [13] edip yerine halîfesi ve Pervâne Câmi'i vâ'izi Şeyh Alî Efendi Darbhâneci Tekkesi ve esnâf şeyhi oldu.

Receb evâ'ilinde Kurdoğlu Alî Bey bin Ahmed Bey bin Kurd Mehmed Bey, Hızır ve Mehmed Paşalar vakfı mütevellîsi Hayreddînzâde Alî Çelebi bin Ahmed Efendi bin İbrâhim Efendi aleyhinde açdığı tevliyet da'vâsını kazanıp bîçâre Alî Çelebi'yi Ankara'ya nefy etdirdi.

Mutasarrıf Alî Paşa bu hâdiseden dolayı pek çok lisâna gelmiş, buna benzer başka yolsuz işlere de ikdâm etmiş olduğundan aleyhinde yağan şikâyetler üzerine şa'bân evâ'ilinde azl edilmiş ve Amasya sancağı Rus muhârebesinde hizmetleri görülen Serçeşme Mîrzâ Alî Bey'e verilmişdir.

Our Research Article Editor: Mevlüt Erdem Öztürk

In Modern English

He was of the Köprülü family. He was the son of Dedezâde Mustafa Ağa and the babalık of the former grand vizier Köprülüzâde Fâzıl Nûman Pasha (the person who raised him, in the place of a stepfather). On the third day of Cemâziyelevvel 1124 [June 1712] he arrived as mutasarrıf of Amasya. His kethüdâyeri (the mutasarrıf's deputy in the sanjak) was Helvâcı İsmail Ağa.

On the twentieth of this month, upon the death of Yûsuf Efendi, one of the pious scholars, who was the türbedar of the Holy Pîr İlyas, steward of its waqf and sheikh of its zaviye, his son Hüseyin Efendi took his place. In early Receb the Halvetî Eskicizâde İbrahim Efendi, one of the pious sheikhs, sheikh of the Darbhâneci Tekke and sheikh of the tradesmen, also died; in his place his caliph, Sheikh Ali Efendi, preacher of the Pervâne Mosque, became sheikh of the Darbhâneci Tekke and sheikh of the tradesmen.

In early Receb Kurdoğlu Ali Bey son of Ahmed Bey son of Kurd Mehmed Bey won the stewardship suit that he had brought against Hayreddînzâde Ali Çelebi son of Ahmed Efendi son of İbrahim Efendi, steward of the waqfs of Hızır Pasha and Mehmed Pasha, and had the poor Ali Çelebi exiled to Ankara.

The mutasarrıf Ali Pasha became a subject of talk because of this incident, and since he had also engaged in other irregular affairs of this kind, he was dismissed in early Şaban upon the complaints that rained down against him, and the sanjak of Amasya was given to Serçeşme Mirza Ali Bey, whose services in the Russian war had been noted.

Notes and Research

Old Words in the Text

  • sadr-ı esbak: former grand vizier
  • babalık: the person who takes a child under his care and raises him, in the place of a stepfather or tutor
  • kethüdâyeri: the deputy or steward who conducted the sanjak bey's affairs in the sanjak
  • türbedâr: the person in charge of the upkeep of a tomb
  • mütevellî / tevliyet: the person who administers a waqf / the stewardship of a waqf
  • sülehâ-yı ulemâ: the pious and devout among the scholars
  • mahdûm: son
  • kâ'im olmak: to take someone's place
  • evâ'il: the first ten days of the month
  • nefy etdirmek: to have someone exiled
  • lisâna gelmek: to become a subject of talk, to be spoken of
  • ikdâm: undertaking, taking upon oneself
  • azl: dismissal from office

A Mutasarrıf Tied to the Köprülü Dynasty

Hüsameddin links this Ali Pasha to the Köprülü family and presents him as the "babalık" of Köprülüzâde Nûman Pasha. Nûman Pasha was the son of Fâzıl Mustafa Pasha; born in Istanbul around 1675, he received a good madrasa education and, after his father's death in 1691, took over the stewardship of the Köprülü waqfs. He became a son-in-law of the palace by marrying Ayşe Sultan, daughter of Mustafa II, and on 16 June 1710 was appointed grand vizier in place of Çorlulu Ali Pasha. But this grand vizierate lasted two months. His justice became a subject of talk, and litigants from Anatolia and Rumelia began to flood into Istanbul; Ahmed III grew suspicious of this popularity and of Nûman Pasha's wish, like his ancestors, to act independently in administration, and dismissed him on 16 August 1710. It is recorded that the Chief Black Eunuch and especially Silahdar Damad Ali Pasha played a large part in the dismissal. This detail is also a guide for understanding the relationship of Damad Ali Pasha, whom Hüsameddin recalls often in later entries, with statesmen connected to Amasya.

No information was found in other sources on the Ali Pasha named in the entry himself, that is, this Köprülü family member introduced as "the son of Dedezâde Mustafa Ağa". Contemporary studies giving Nûman Pasha's biography also make no mention of a "babalık". It may be thought that Hüsameddin took this information from local records in Amasya or from family tradition; however, it could not be verified.

The Tomb and Zaviye of Pîr İlyas

Pîr İlyas, whose türbedarlık and sheikhdom changes are recounted in the entry, is among the most prominent names in Amasya's spiritual history. This figure, whose real name was Şücâeddin İlyas, is regarded as the person who brought the Halvetiyye order into Anatolia for the first time; the order spread in Amasya through Pîr İlyas of Amasya (d. 833/1429), one of the caliphs of Sadreddîn-i Hiyâvî. Kadir Özköse stresses that it is wrong for some researchers to link the arrival of Halvetism in Amasya to the princely years of Bayezid II, and that the first center in Ottoman lands where Halvetism sprouted was Amasya.

The tekke north of Pîr İlyas's tomb was built in 815 (1412) for Gümüşlüzâde Abdurrahman Çelebi by Pazarlıoğlu Yâkub Pasha, beylerbeyi of Ankara, and its waqf deed dated Zilkade 815 [February 1413] was registered by the kadı of Amasya. Because it trained many Halvetî sheikhs, this building, called a "dervish factory", is today named the Çilehâne. The tomb and tekke were rebuilt in masonry by Bayezid II in 1485; in 1894, through the people's efforts and waqf revenue allotted by Abdülhamid II, they were thoroughly renewed once more, and a small mosque for women and one for men were added on either side of the tomb. The combining of the türbedarlık, stewardship and zaviye sheikhdom in one person, which Hüsameddin mentions, is a typical example of duties passing from father to son in this kind of family waqf.

The Darbhâneci Tekke and the Sheikhdom of the Tradesmen

The name of the Darbhâneci Tekke must be related to the old mint in Amasya. It is known that in the sixteenth century Amasya had a dyehouse, a candle workshop and a mint. However, no tekke by this name was found in the study that treats the Halvetî tekkes of Amasya in detail; its location and present condition could not be determined.

A noteworthy point in the entry is the combination of the tekke sheikhdom and the "sheikhdom of the tradesmen" in one person. In the Ottoman guild organization, the guild sheikh stood at the top of the sequence of sheikh, kethüda, yiğitbaşı, master, journeyman and apprentice. The sheikh, who mostly conducted ceremonial affairs and dealt with the general matters of the tradesmen, was chosen from among the literate elder tradesmen, and his appointment was submitted to the government by the kadı to whom he was attached. From the eighteenth century onward kethüdas gradually began to replace sheikhs; in Amasya, however, the guild sheikhdom is seen to be still held by a tekke sheikh at the beginning of this century. The guild sheikhdom passing from Eskicizâde İbrahim Efendi to his caliph Sheikh Ali Efendi is a concrete indication of the close tie in Amasya between the order and the market. It is also written that this same Sheikh Ali Efendi was preacher of the Pervâne Bey Mosque; in later entries of the bakiyye these three offices, that is the tekke sheikhdom, the guild sheikhdom and the Pervâne Bey preachership, are seen changing hands together.

A Waqf Suit and Exile

The suit brought over the stewardship of the waqfs of Hızır Pasha and Mehmed Pasha shows how profitable and contested a position waqf administration in the provinces was at the beginning of the eighteenth century. That Hayreddînzâde Ali Çelebi, who lost the suit, was torn from his city as well as from his office and exiled to Ankara suggests the influence of the mutasarrıf behind the court's decision. Hüsameddin's looking with pity on Ali Çelebi, whom he calls "bîçâre" (poor fellow), and his saying that Ali Pasha became a subject of talk because of this affair support this. The mutasarrıf's dismissal within a few months upon complaints shows that the people and notables in the provinces used the opportunity to have bad administrators replaced by sending petitions to Istanbul; one of the chief functions of the âyan was to convey the wishes of the townspeople to the center for the dismissal of bad administrators.

Bibliography

Primary sources

  • Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, Supplement to Volume 4, p. 630–631. amasya.bel.tr

Academic studies

Remainder of Volume 4 contents

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