AMASYA 05

Abdîzâde Hüseyin Hüsâmeddîn Yasar · BİRİNCİ BÂB · ONUNCU FASIL · ÜÇÜNCÜ DEVRE-İ TÂRİHİYYE

Çelebi İbrâhim Pasha

Encyclopedia · History of Amasya, Volume 4, p. 602–603 • Edited by: Doç. Dr. Hicabi GÜLGEN

Original Text (Ottoman Turkish)

Amasyalıdır. Amasya’da türbesi ziyâretgâh-ı enâm olan Hazreti [181] Pir İlyâs’ın ahfâd-ı kirâmından Gümüşlüzâde Çelebioğlu İsmâil Çelebi mahdûmudur. 1097 senesi rebîülâhirinin yirmi altıncı günü Kars, Mar’aş sancağıyla Amasya sancağı mutasarrıfı ve İstanköy muhâfızı oldu.

Kendisi İstanköy’e gidip kethüdâsı Nasûhzâde Nasûh Ağa Amasya mütesellimi olup geldi. Cumâdelûlâda Yeğenliler’in davası, tehlikeli bir surette Dördüncü Sultân Mehmed’e arz edildiğinden Kara İbrâhim Paşa’nın emvâl ü emlâki müsâdere edildi. Müteâkiben Rodos’a gönderildi.

Amasya Alaybeyi Veli Bey, ber-mûceb-i fermân-ı âlî sadr-ı müşârün-ileyhin Amasya’da Atâbey, Akdağ, Harmanlı çiftliklerini bütün müştemilatıyla satıp esmân-ı hâsılasını İstanbul’a takdîm etdi.

Cumâdelâhire gurresinde Amasya Müftüsü es-Seyyid Mustafa Efendi’nin azliyle müftü-i sâbık Bayram Îydî Efendi dördüncü defa Amasya müftüsü oldu. On üçüncü günü kethüdâyeri Küçük Mehmed Ağa, Kılçaklı Ömer Ağa’yı Hüseyin Ağa Vakfı tevliyetinden azl etdirip kendisi mütevellî oldu.

Ancak azl-i müftü, sâdâtı ve hâssaten Mumcuzâde Seyyid Ahmed Ağa’yı pek ziyade müteessir etdiğinden Âl-i Rasûl’e ihânet, yezîdâne hareket şekline konarak sâdât araulemâsında bir fitne kundağı olmuş, a‘yân ve halk arasında fena dedikodulara yol vermişdi.

Receb-i Şerîfin birinci Cuma gecesi olan Leyle-i Regâib’de Sultân Bâyezîd [182] Câmii Vâizi İnepazarlı Cuma Efendi esnâ-yı va’zında muhabbet-i âl-i âbâdan dem vurup sâdâtı açıktan iltizâm ve bunların seyyiâtı “hasenâtü’l-ebrâr(!)” kabîlinden demeye kadar kıyâm etdiğinden iki taraftan acı sözler söylendi.

Va’zın hitâmını müteâkip yoktan köpüren sâdât, manasız nümâyişlere cür’et ederek unutulmuş eski yaraları tazelediler. Büyük bir fitne vukûunun endişeleri baş gösterdiğinden derhal Cuma Efendi azl ve İnepazar’a nefyedilerek meşâyih-i ulemâdan İbrâhim Efendi Sultân Bâyezîd Câmii kürsü şeyhi oldu.

Şa’bânda sâbık Amasya Serdârı Amasyalı Çuçu Mustafa Ağa yeniçeri ocağında kethüdâyeri olduğundan vekîli olan Apardı İbrâhim Ağa Amasya serdârı oldu. Yeniçerilerin zabt u rabtına dikkat etmesine dair ağa mektubunu aldı.

Seyyid Ahmed Ağa, bu fermân-ı âlî üzerine çâr-nâ-çâr seyyidlerden bir gönüllü taburu teşkil ederek kendi taburuna başbuğ olup şevvâlde Amasya’dan hareket etdi.

Seyyid Ahmed Ağa’nın Amasya’dan gitmesi, Amasya’nın huzur ve emniyeti için bir nimet olmuşdu. Çelebi İbrâhim Paşa’nın mârûzâtı cümlesinden olan bu tedbir, bütün dedikoduları, endişeleri muvakkaten ortadan kaldırdı.

1098 senesi muharreminde Amasya kadısı el-Hâc Mehmed Efendi müftüsü Bayram Îydî Efendi, nakîbü’l-eşrâf kâ’im-makâmı Mumcuzâde es-Seyyid [183] Mustafa Ağa, şehir kethüdâsı el-Hâc Hamza Ağa, kethüdâyeri vekili Ali Ağa, serdâr vekili de Seksen Yedinin İsmâil Ağa idi.

Safer evâilinde Mumcuzâde nikâbetten azl edilip Saçlı Emîr Ömer Ağa nakîbü’l-eşrâf kâ’im-makâmı oldu. Rebîülevvelde sâdât başbuğ Mumcuzâde Seyyid Ahmed Ağa Ordu-yı Hümâyûn’a iltihâk etdikte serçeşmelikle taltif edildi.

Bu esnada Eğriboz muhâfızı olan Amasyalı İkincizâde Vezîr es-Seyyid Mustafa Paşa bin es-Seyyid Ali Efendi defterdâr olup diğer Amasyalı Sefer Ağazâde Yeğen Mehmed Bey de reîsü’l-küttâb idi.

Cumâdelûlâ gurresinde İstanbul’da nakîbü’l-eşrâf efendiden gelen tezkirede Saçlı Emîr’in nikâbetten ref‘iyle Mumcuzâde es-Seyyid Mustafa Ağa’nın tekrar nakîbü’l-eşrâf kâ’im-makâmı olduğu anlaşıldı.

Cumâdelâhirede Amasya’da mukîm olan Vezîr Çelebi İbrâhim Paşa Mar’aş eyâletiyle Ordu-yı Hümâyûn’a me’mûr olduğundan Amasya sancağı garîben serçeşme olan Seyyid Ahmed Bey’e tevcîh edildi.

Our Research Article Editor: Mevlüt Erdem Öztürk

In Modern English

He was a native of Amasya. He was the son of Gümüşlüzâde Çelebioğlu İsmâil Çelebi, one of the esteemed descendants of Hazret-i Pîr İlyâs, whose tomb in Amasya is a place of visitation for the people. On the twenty-sixth day of Rabi' al-Thani 1097 [1686] he became governor of the sanjak of Amasya together with the sanjaks of Kars and Maraş, and warden of Istanköy (Kos).

He himself went to Istanköy; his kethüda Nasûhzâde Nasûh Ağa came as mütesellim of Amasya. In Jumada al-Ula, since the Yeğenlis' cause was presented dangerously to Sultan Mehmed IV, Kara İbrâhim Pasha's goods and property were confiscated; then he himself was sent to Rhodes.

The Alaybeyi of Amasya Veli Bey, in accordance with the sultan's decree, sold the said former grand vizier's farms of Atâbey, Akdağ, and Harmanlı in Amasya with all their appurtenances and sent the proceeds to Istanbul.

On the first day of Jumada al-Thani the Mufti of Amasya Seyyid Mustafa Efendi was dismissed, and the former mufti Bayram Îydî Efendi became mufti of Amasya for the fourth time. On the thirteenth of the month the city steward Küçük Mehmed Ağa had Kılçaklı Ömer Ağa dismissed from the trusteeship of the Hüseyin Ağa Waqf and himself became trustee.

But the mufti's dismissal greatly affected the sayyids, and especially Mumcuzâde Seyyid Ahmed Ağa. The matter was turned into an insult to the lineage of the Prophet and conduct befitting Yazid; it became a tinderbox of sedition between the sayyids and the scholars and led to evil gossip among the notables and the people.

On the night of Raghaib, the first Friday night of the month of Rajab, İnepazarlı Cuma Efendi, preacher of the Sultan Bayezid Mosque, speaking in his sermon of love for the Ahl al-Bayt, openly favored the sayyids; he even went so far as to say that even their evil deeds would be counted among "the good deeds of the righteous." Upon this the two sides said bitter words to each other.

After the sermon ended, the sayyids, who boiled over without cause, attempted meaningless demonstrations and reopened old, forgotten wounds. Since fear of a great sedition arose, Cuma Efendi was at once dismissed and exiled to İnepazarı; İbrâhim Efendi, one of the sheikh-scholars, became pulpit sheikh of the Sultan Bayezid Mosque.

In Sha'ban, since the former commander of Amasya, Çuçu Mustafa Ağa of Amasya, had become kethüdayeri in the janissary corps, his deputy Apardı İbrâhim Ağa became commander of Amasya and received the ağa's letter concerning attention to the order and discipline of the janissaries.

On the strength of this sultan's decree, Seyyid Ahmed Ağa, having no choice, formed a volunteer battalion from the sayyids; as head of his own battalion he set out from Amasya in Shawwal.

Seyyid Ahmed Ağa's leaving Amasya had been a blessing for the city's peace and security. This measure, one of the proposals Çelebi İbrâhim Pasha submitted to the center, temporarily removed all the gossip and worries.

In Muharram 1098 [1686] the kadı of Amasya was Hacı Mehmed Efendi, its mufti Bayram Îydî Efendi, the deputy of the nakîbüleşraf Mumcuzâde Seyyid Mustafa Ağa, the city kethüda Hacı Hamza Ağa, the deputy city steward Ali Ağa, and the deputy commander İsmâil Ağa of the Eighty-Seventh Company.

At the beginning of Safar Mumcuzâde was dismissed from the nakîbship and Saçlı Emîr Ömer Ağa became deputy of the nakîbüleşraf. In Rabi' al-Awwal, when the sayyids' chief Mumcuzâde Seyyid Ahmed Ağa joined the Imperial Army (Ordu-yı Hümâyun), he was rewarded with a serçeşmelik.

At this time Vizier Seyyid Mustafa Pasha bin Seyyid Ali Efendi, İkincizâde, of Amasya, who was warden of Euboea, became defterdar. Sefer Ağazâde Yeğen Mehmed Bey, also of Amasya, was reisülküttap.

On the first day of Jumada al-Ula it was understood from the tezkire that came from the nakîbüleşraf efendi in Istanbul that Saçlı Emîr had been removed from the nakîbship and Mumcuzâde Seyyid Mustafa Ağa had again become deputy of the nakîbüleşraf.

In Jumada al-Thani, since Vizier Çelebi İbrâhim Pasha, who resided in Amasya, was assigned to the province of Maraş and the Imperial Army, the sanjak of Amasya was given, strangely, to Seyyid Ahmed Bey, who was a serçeşme.

Notes and Research

Old Words in the Text

  • ziyâretgâh-ı enâm: a place of visitation for the people
  • ahfâd-ı kirâm: esteemed grandchildren, descendants
  • emvâl ü emlâk: goods and property; müsâdere: confiscation by the state
  • ber-mûceb-i fermân-ı âlî: in accordance with the sultan's decree
  • müşârün-ileyh: the said (great person)
  • müştemilât: appurtenances; esmân-ı hâsıla: the sums obtained from a sale
  • tevliyet: waqf trusteeship
  • müteessir etmek: to distress, to affect
  • Âl-i Rasûl: the lineage of the Prophet; yezîdâne: in a manner befitting Yazid
  • Leyle-i Regâib: the first Friday night of the month of Rajab, the Raghaib Kandil
  • muhabbet-i âl-i abâ: love for the Ahl al-Bayt
  • iltizâm: taking sides, favoring
  • seyyiât: evil deeds; hasenâtü'l-ebrâr: the good deeds of the righteous
  • nümâyiş: demonstration
  • nefy: exile
  • kürsü şeyhi: the official who preached from the pulpit in a mosque
  • zabt u rabt: order and discipline
  • çâr-nâ-çâr: having no choice, willy-nilly
  • başbuğ: commander, leader
  • mârûzât: views and proposals submitted
  • muvakkaten: temporarily
  • nikâbet: the nakîbship
  • iltihâk: joining
  • serçeşme: a command title given at the head of volunteer units
  • garîben: strangely

The Life of Çelebi İbrâhim Pasha

Hüsameddin introduces Çelebi İbrâhim Pasha briefly in this entry; but in his biographical volumes he wrote a long biography of him. According to it the Pasha is the son of İsmâil Ağa bin İbrâhim Çelebi bin Halîl Çelebi bin Mehmed Çelebi, of the notables of Amasya living near Küçük Ayasofya in Istanbul, and his lineage goes back to Pîr İlyâs Halvetî. In 1069 [1658-59], when Köprülüzâde Fâzıl Ahmed Pasha came to Amasya, he entered his service, and under Fâzıl Ahmed Pasha's grand vizierate became kapıcılar kethüdası in 1072. In 1078 he became beylerbeyi of Eğri, in 1079 governor of Bursa, and for his service in the conquest of Kamaniçe became in 1086 warden of Kamaniçe with the rank of vizier and in 1087 warden of Temesvár. In 1090 he was appointed governor of Erzurum, in 1092 of Baghdad, and in 1095 of Damascus.

The biography also explains the phrase "former Governor of Damascus living at Tekfur Dağı (Tekirdağı)," which appears briefly in this entry. When in Muharram 1096 he came to Üsküdar to go to the war in Hungary, his kethüda took the sums he had collected and fled, and the Pasha fell into difficulty. Although the complaints from Damascus were settled and he was left in his post, because he asked for campaign expenses he was dismissed from the governorship of Damascus in Jumada al-Ula 1096 and sent from Edirne to Tekirdağı. On the twenty-sixth day of Rabi' al-Thani 1097 his vizierate was kept and his standing restored, the sanjak of Kars attached to Maraş and the sanjak of Amasya were given to him as arpalık, and he was appointed warden of Istanköy. Hüsameddin, relying on the Silâhdar Târihi, also writes that Grand Vizier Sarı Süleyman Pasha sent him five thousand kuruş from the treasury as pocket money and a sable fur.

The Pasha's later life is also eventful: in 1099 for the second time Temesvár, in 1100 Sofia, in 1101 warden of Euboea, in 1102 seraskerat of the Morea, in 1107 commander in Hungary and warden of Belgrade, in 1108 deputy of Istanbul, in 1109 ağa of the janissaries and warden of the Bosphorus, then Konya, a second time Erzurum, and in 1112 governor of Van; he died in Van in Jumada al-Ula 1113. Hüsameddin describes him as "a courageous, prudent vizier who served his religion and his state." He married a daughter of Hocazâde Abdüllatîf Efendi of Amasya, and from this marriage had sons named Abdüllatîf and Abdurrahîm. No information was found in other sources about Çelebi İbrâhim Pasha; all the information about his life rests on Hüsameddin's compilation from chronicles such as the Silâhdar Târihi and the Zübdetü'l-Vekâyi'.

His Charities in Amasya

Çelebi İbrâhim Pasha also left traces in Amasya. According to what Hüsameddin tells in the section on quarters, in the Gümüşlüzâde Quarter east of Selağzı, the mosque built in 725 [1324-25] by Gümüşlüzâde Tâceddîn Mahmûd Çelebi and called "Tâciye Mosque" in its waqf deed, after suffering earthquakes and fires many times, was repaired in 1099 [1687-88] by Gümüşlüzâde İbrâhim Pasha and its waqfs were enlarged. In 1100 the Pasha also had a fountain built at Selağzı in front of the Tomb of Gümüşlüzâde Muhyiddîn Mehmed el-Halvetî. According to the information in the biographical part, he attached a dersiyye, that is, a lecture waqf, to the tomb of his ancestor Pîr İlyâs Halvetî, had a fountain built in the tomb's courtyard, and arranged its waqfs; this record is in the Cihat Defterleri.

Pîr İlyâs and the Gümüşlüzâdes

Pîr İlyâs, to whom Çelebi İbrâhim Pasha's lineage is tied at the beginning of the entry, holds an important place in the spiritual history of Amasya. According to Kadir Özköse's study of the Khalwati tekkes in Amasya, Pîr Şücâeddîn İlyâs is one of the deputies of Sadreddîn-i Hıyâvî and the person who brought the Khalwati order to Amasya; he returned to Amasya after Timur's death in 1406 and died in 833 [1429]. His relative Hâce Celâl Çelebi built the Gümüşlüoğlu (Tâciye) Tekke, the first tekke set aside for the Khalwatis, a year after the sheikh's coming to Amasya. It is also recorded that the family was called Gümüşlüoğlu because it came from the Gümüş kaza of Amasya. Among the sheikhs of the tekke is el-Hâc Mehmed Çelebi, who lived in the same years as this entry and died in 1099 [1688].

The tomb of Pîr İlyâs is called the "Tomb of the Pîrs" or "Upper Pîrs" because it contains the graves of three pîrs, that is, of Pîr İlyâs, his son-in-law Pîr Abdurrahman Çelebi, and his grandson Pîr Hayreddin Hızır Çelebi. According to Özköse it is still one of the city's most important places of visitation today; Hüsameddin's phrase "ziyâretgâh-ı enâm" has thus kept its validity to the present day. The same study also notes that the well-known woman poet of Amasya, Mihrî Hatun, descended from the line of Pîr İlyâs.

The Tension between Sayyids and Scholars

The middle part of the entry tells how the continuing tension between sayyids and scholars in Amasya was inflamed by the dismissal of a mufti. Seyyid Mustafa Efendi's removal from the muftiship was presented by the sayyids as an insult to the lineage of the Prophet, and the matter was carried as far as the pulpit of the Sultan Bayezid Mosque. In saying that in the Raghaib night sermon Cuma Efendi counted the sayyids' evil deeds among "the good deeds of the righteous," Hüsameddin puts a sign beside the statement expressing his astonishment. The affair was calmed by the preacher's exile, but some time later, at a Feast of the Sacrifice, another preacher's criticizing the sayyids this time led to his dismissal.

It is understood that the tension continued in later years. In Hüsameddin's biographical volumes an incident called the "Affair of the Amirs" is mentioned for the years 1099-1100. It is recorded that İsmâil Ağa of the Eighty-Seventh, named in this entry as deputy commander, was retired when his neutral conduct in the Affair of the Amirs in 1099 was interpreted as siding with the sayyids. It is also written that Seyyid Mehmed Ağa, trustee of the Selâmet Hâtun waqf, was dismissed from his post in 1100 for involvement in this affair. Since the word "Emîr" was used for sayyids, the incident may be thought to be a continuation of the sayyid dispute that begins in this entry; but its details are not given in these entries.

Kara İbrâhim Pasha's Exile

Hüsameddin places the confiscation of Kara İbrâhim Pasha's property and his dispatch to Rhodes in Jumada al-Ula 1097 and ties this to the Yeğenlis' cause's being presented to the sultan "in a dangerous manner." According to the information in the TDV İslâm Ansiklopedisi, the dismissed grand vizier lived for a time in Üsküdar, obtained permission to go on the pilgrimage, and began enlisting soldiers as road guards. When his opponents claimed that he had much money and, as a former Celali, wanted to cross into Anatolia and raise a revolt, the sultan asked him for five hundred purses of akçe as campaign aid; when he said he had no money other than the seventy thousand gold pieces he had saved for the pilgrimage, he was imprisoned at the Kapıarası. He remained under arrest for about forty-three days, his 3,540 purses of akçe, jewels, and valuables were confiscated, and in Rabi' al-Thani 1097 [March 1686] he was exiled to Rhodes. There is a one-month difference between the two sources; the reason for the dispatch to Rhodes is told in the encyclopedia as the suspicion of raising a revolt in Anatolia. The body of supporters Hüsameddin calls the "Yeğenlis" can be read as the provincial counterpart of this suspicion.

In his biographical volumes Hüsameddin repeats that the Pasha's farms in Amasya were sold through the efforts of the Alaybeyi Boyacızâde Veli Bey and the proceeds sent to Istanbul, and adds that Ömer Bey of Amasya, kethüda of the gatekeepers, and Gürcüzâde Mehmed Bey, accused of hiding the Pasha's wealth, were subjected to heavy pressure. The names of the farms, Atâbey, Akdağ, and Harmanlı, show that the Pasha had acquired property in the Amasya countryside.

Defterdar and Reisülküttap

Toward the end of the entry it is recorded that two men of Amasya held the highest chanceries of the state. Sefer Ağazâde Yeğen Mehmed Bey's reisülküttaplık is confirmed by Recep Ahıshalı's list based on archival documents; according to the list the mektupçu of the grand vizierate Mehmed Bey is in this post from 20 December 1685 to 4 October 1687. Defterdar İkincizâde Seyyid Mustafa Pasha is the Seyyid Mustafa Efendi who in the previous entry went to the wardenship of Candia as the treasury's rûznamçeci. The fates of the two men of Amasya will be very different in the next year's army revolt.

Bibliography

Primary sources

Academic studies

Volume 4 contents

Karekod · QR code

Bu sayfanın karekodudur. A5 olarak yazdırıp asabilir ya da yapıştırabilirsiniz; okutan kişi doğrudan bu içeriğe ulaşır.

This QR code links to this page. Print it on A5 and post it anywhere; scanning it opens this content.