Amasya'da Âl-i Cengîz'in nüfûzunu, hükûmet-i Cengiziyye tarafından Amasya'ya me'mûr edilen ricâlin ve saltanat-ı Selçûkiyye tarafından nasb olunan ümerânın ahvâlini, Amasya'de te'essüs eden saltanat-ı Selçûkiyye'nin etvârını, ümerâ-yı Cengiziyye'nin Amasya'da harekâtını ve hâsseten Amasya vekâyi'-i târîhiyyesini bulunabildiği kadar beyân ve tafsîl eder.
Anadolu nâzırı olarak 643 evâ'ilinde gelip Aksarây şehrinde ikâmet ve memâlik-i Selçûkiyye'de Moğol hükümdârı Geyük Hân nâmına hükûmet eden Baycu Noyin, Câmiu't-Tevârîh'de mezkûr olduğu üzere sülâle-i Cengiziyye'den Kubil (Kubilay) Hân bin Tumine Hân evlâdından Havihor (Avikor) bin Avzam bin Kaçuk yâhud Kutuk bin Kubil Hân oğludur. Baycu³⁸⁷ yerinde Tancu³⁸⁸ denmiş olduğuna nazaran nâzır-ı mûmâ-ileyhin unvânı Baycu olmalıdır. [385]
Mu'âhede-i sulhiyyenin akdine me'mûr olan Amasya kadısı Fahreddîn Alî el-Buhârî Târîh-i İbni Bîbî'de mezkûr olduğu üzere tedbîr ve dehâsıyla, fazl ve kemâliyle Sultân Gıyâseddîn Keyhusrev'in teveccühünü celb etmiş olduğundan avdetinde Konya'da nâ'il-i emâret olup yerine esnâ-yı gaybûbetinde niyâbet eden Celâleddîn Abdulvehhâb bin et-Tebrîzî Amasya kadısı ve Alâ'eddîn Alî bin Mes'ûd el-Erzenî, Halifet Gâzi Medrese'si müderrisi nasb edilmişdir.
Anadolu nâzırı Baycu Noyin, her husûsda merci'-i kül olduğu münâsebetle Sultân Gıyâseddîn Keyhusrev'in nüfûz-ı saltanatı zâ'il olarak herkes tahsîl-i metâlib için nâzıra mürâca'at ediyor, verdiği hedâyâ nisbetinde maksûduna nâ'il oluyordu. Hele Hristiyân olan Ermenîler ve Rûmlar'ın kadri nâzırın yanında pek tereffu' etmiş olduğu cihetle bunların tahakkümü ehl-i İslâmı fevkalâde dil-gîr etmeğe başlıyordu.
Beş seneden beri Amasya kurbunda Çat Bükü çiftliğinde ikâmete me'mûr olan Baba İlyâs Horasânî, büyük oğlu Şemseddîn Mahmûd et-Tugrâ'î yeni emîr olan Fahreddîn Alî el-Buhârî'ye mürâca'at ederek pederinin afvını istihsâl etmekle Anadolu nâzırının vürûdundan birkaç ay sonra Amasya'ya avdet ve hânkâhında ikâmetle kemâ-fi's-sâbık icrâ-yı meşîhata me'zûn olmuşdur.
644 senesi evâ'ilinde Emîr Fahreddîn Alî el-Buhârî pervâne-i [386] sultânî ve Amasya kalesi dizdârı olan Seyfeddîn Torumtay’ı Malatya emîri olarak ta'yin etdiler. Hristiyânlığı memâlik-i Selçûkiyye'de hâkim-i mutlak etmeğe, ya'nî âlem-i İslâma bir cebbâr-ı müntakim şeklinde görünmeğe azm eden Moğol hükümdârı Geyük Hân hakkında gayret-i İlâhiyye zuhûr etmekle bu senenin rebî'ulevvelinde âzim-i dâru'l-bevâr ve yerine ammizâdesi Mengü³⁸⁹ Ka'ân bin Tuli Hân bin Cengiz Hân Asya'ya hükümdâr olmuşdur.
Mengü Ka'ân, Câmiu'd-Düvel'de mezkûr olduğu üzere âkil, müdebbir ve ehl-i İslâma, hâsseten ulemâya pek muhib idi. Vâlidesi Sarkus Hâtun mensûb olduğu Hristiyânlara, kendisi de Müslümânlara tarafdâr oldukları cihetle idâre-i dâhiliyyesinde bir müvâzenet-i tâmme hâsıl olmuş idi. Zâten Türklük, Tatarlık ya'nî bi'l-umûm Tûrân âlemi serbestî-i edyâna pek müsâ'id olduğu cihetle Mengü Ka'ân şu âdet-i milliyeyi icrâda ibrâz-ı fetânet etmişlerdendir.
Ikdü'l-Cümân gibi tevârîh-i mühimmede mezkûr olduğu üzere Emîr Berke Hân idâresinde Amasya'dan çıkan Harezmîler Diyârbekir, Haleb, Musul havâlîsinde dolaşarak Ahlât civârında ufak bir hükûmet teşkîl ve mükerreren Musul vâlîsi Bedreddîn Lü'lû ile harb etdikleri târîhen muhakkak ve sülâle-i celîle-i Âl-i Osmân'ın cedd-i a'lâsı Süleyman Şâh bin Kaya Alp işte bu Harezmîler'den bir emîr-i vâlâ-şân [387] olup Ahlât şehrinde yedi sene kadar ikâmetden sonra 644 hudûdunda Fırât Nehri'nden geçerken garîkan vefât eylediği kaviyyen maznûndur.
645'de sâbık pervâne-i sultânî Emîrü'l-Hâc Veliyyeddîn bin Bereketşâh Amasya'ya gelip Hâvze (حاوزه) Havza ( ضهحو) kazâsında çiftliği bulunan şimdiki Dereköy'de ikâmet eylediği, câmi ve türbesi ve sâ'ir evkâfını mübeyyin ve 647 târîhli vakıf-nâmesinde mezkûr ve Kunduzoğlu demekle meşhûr olan Emîr Celâleddîn Mâh-ı Alem bin Muhammed bu vakfiyenin şuhûdu sırasında mestûrdur.
Anadolu nâzırı Baycu Noyin, Konya hükûmetini muttasıl iz'âc ederek erkân-ı devletin aralarını nifâk ilkâsıyla bozuyor, yek-diğerine mu'ârız olan ümerânın her birini kendisine mürâca'at etmeğe mecbûr ederek merci'-i umûmî oluyor, fakat sâhib-i a'zam Şemseddîn Muhammed Isfahânî hükûmet-i Selçûkiyye'nin nüfûzunu takviye ve Baycu Noyin'in memleket aleyhinde olan ekser evâmirini te'vîlâta boğarak ta'vîk etmeğe çalışıyor, bu cihetden nâzırın husûmeti sâhib-i a'zam aleyhinde tezâyüd ediyordu.
Diğer tarafdan Amasya vilâyetine Tatar beyleri ve aşîretleri akın akın gelip yaylaların, tarlaların a'lâsını zabt ederek asıl mutasarrıflarını tard ediyorlar, ufak bir şey'i, âdî bir vesîleyi i'zâm ederek ekseriyâ koca bir nâhiyeyi yâhud bir kasabayı gâretle vîrân etmeğe kalkışıyorlardı. Amasya vâlîsi Seyfeddîn Haydar Bey, Tatar beylerine karşı metîn bir vaz'iyyet alarak de'âvî-i tasarrufiyyede arâzî mutasarrıflarını himâye ve yağmâya [388] kıyâm edenleri terbiye etmekden hâlî kalmıyor, bu cihetle Tatarlar nâzıra ve erbâb-ı hukûk dahi hâkâna mürâca'at ederek Haydar Bey'in mevki'i müşkilâta düşüyordu.
Târîh-i İbni Bîbî, Uyûnu't-Tevârîh, Mesâlikü'l-Ebsâr, Câmiu't-Tevârîh, Ikdu'l-Cümân gibi tevârîh-i mühimmenin zabt eylediği vekâyi', tedkîk ve yek-diğeriyle te'lîf ve tatbîk olunarak hâsıl olan netâyice nazaran 647 senesi evâ'ilinde Baycu Noyin'in parmağıyla îkâz edilen fitnede sâhib-i a'zam Şemseddîn Muhammed Isfahânî maktûl ve yerine sâbık Amasya kadısı Fahreddîn Alî el-Buhârî sâhib-i a'zam³⁹⁰ ve Baycu Noyin'in müntesiblerinden Baba İlyâs Horasânîzâde Şemseddîn Mahmûd Çalâbî³⁹¹ nişâncı (tugrâ'î) ve sâhib-i esbak Mühezzebeddîn Alîzâde Mu'îneddîn Süleyman Bey Tokat emîri olmuşdur.
Ba'dehû Amasya vâlîsi Seyfeddîn Haydar³⁹² Bey'e Elbistân emâreti iktâ' (mâlikâne) sûretiyle tevcîh olunup memleket-i Selçûkiyye iki [389] dâ'ireye taksîm ve Kızılırmak'ın cânib-i şarkîsi "Eyâlet-i Rûmiyye" unvânıyla ikinci dâ'ire-i nezâret i'tibâr edildiği cihetle sülâle-i Cengiziyye'den Samuk Noyin eyâlet-i Rûm nâzırı ve Malatya emîri Seyfeddîn Torumtay dahi Amasya vâlîsi olmuşdur.
In Modern English
This chapter explains and relates in detail, as far as can be found, the influence of the Genghisid dynasty in Amasya, the situation of the notables assigned to Amasya by the Genghisid government and of the emirs appointed by the Seljuk sultanate, the conditions of the Seljuk sultanate established in Amasya, the movements of the Genghisid emirs in Amasya, and especially the historical events of Amasya.
Baycu Noyin, who came in early 643 [1245-46] as nâzır (inspector-general) of Anatolia, settled in the city of Aksaray and carried on the administration in the Seljuk lands in the name of the Mongol ruler Güyük Han, is mentioned in the Câmiu't-Tevârîh as the son of Havihor (Avikor) bin Avzam bin Kaçuk (or Kutuk) bin Kubilay Han, of the line of Kubilay Han bin Tumine Han of the Genghisid dynasty. Judging from the fact that Tancu was said in place of Baycu, the title of the said nâzır must surely have been Baycu.
Fahreddîn Alî el-Buhârî, the judge of Amasya who was charged with making the peace treaty, as mentioned in İbn Bîbî's history, had won the favour of Sultan Gıyâseddîn Keyhusrev by his prudence and intelligence, his knowledge and maturity. For this reason, when he returned he rose to the rank of emir in Konya. Celâleddîn Abdulvehhâb bin et-Tebrîzî, who acted for him in his absence, was appointed judge of Amasya, and Alâ'eddîn Alî bin Mes'ûd el-Erzenî professor of the Halîfe Gâzi Madrasa.
Since Baycu Noyin, the nâzır of Anatolia, was the final authority of appeal in every matter, the sultanic authority of Sultan Gıyâseddîn Keyhusrev disappeared. Everyone applied to the nâzır to obtain his wishes and gained his desire in proportion to the gifts he gave. In particular, since the standing of the Christian Armenians and Greeks with the nâzır rose very high, their pressure began to distress the Muslims extremely.
Şemseddîn Mahmûd et-Tugrâ'î (the chancery official), eldest son of Baba İlyâs Horasânî, who for five years had been charged with living on the Çat Bükü farm near Amasya, applied to the new emir Fahreddîn Alî el-Buhârî and secured his father's pardon. Thus Baba İlyâs returned to Amasya a few months after the nâzır of Anatolia arrived and obtained permission to act as sheikh in his khanqah as before.
In early 644 [1246-47] Emîr Fahreddîn Alî el-Buhârî and the notables of the state appointed Seyfeddîn Torumtay, the sultan's pervane (high official) and the warden (dizdar) of Amasya Castle, as emir of Malatya. Divine zeal appeared against the Mongol ruler Güyük Han, who had resolved to make Christianity absolutely dominant in the Seljuk lands, that is, to appear as a tyrant taking revenge on the Islamic world, and he departed this world in the month of Rebîülevvel of this year. His cousin Mengü Kağan, son of Tuli Han bin Genghis Khan, became ruler of Asia in his place.
Mengü Kağan, as mentioned in the Câmiu'd-Düvel, was intelligent, prudent, and very fond of Muslims, especially scholars. Since his mother Sarkus Hatun supported the Christians to whom she belonged and he himself supported the Muslims, a complete balance was established in internal government. In any case, since Turkishness, Tatarness, that is, the Turanian world in general, is very favourable to freedom of religion, Mengü Kağan was one of those who showed understanding in applying this national custom.
As mentioned in important histories such as the Ikdü'l-Cümân, the Khwarazmians who left Amasya under Emîr Berke Han wandered around Diyarbekir, Aleppo and Mosul, set up a small government near Ahlat, and fought many times with Bedreddîn Lü'lü, governor of Mosul; this is certain historically. Süleyman Şah bin Kaya Alp, the greatest ancestor of the glorious Ottoman dynasty, was a distinguished and honoured emir from among these very Khwarazmians. After staying in the city of Ahlat for about seven years, he is strongly believed to have drowned while crossing the Euphrates around 644.
In 645 [1247-48] the former sultanic pervane Emîrü'l-Hâc Veliyyeddîn bin Bereketşâh came to Amasya and settled in what is today Dereköy, where he had a farm in the kaza of Havza. This is written in his endowment deed of 647 [1249-50], which specifies his mosque, tomb and other waqfs; Emîr Celâleddîn Mâh-ı Alem bin Muhammed, famous as Kunduzoğlu, is also recorded among the witnesses to this deed.
Baycu Noyin, nâzır of Anatolia, ceaselessly troubled the Konya government and corrupted the notables of the state by sowing discord among them. By forcing each of the emirs who were opposed to one another to apply to himself, he had become everyone's court of appeal. But the sâhib-i a'zam (chief vizier) Şemseddîn Muhammed Isfahânî was trying to strengthen the authority of the Seljuk government and to obstruct most of Baycu Noyin's orders against the country by drowning them in interpretations. For this reason the nâzır's hostility toward the sâhib-i a'zam grew day by day.
Meanwhile Tatar beys and tribes were pouring into the province of Amasya, seizing the best of the highland pastures and fields and driving out their rightful owners. By magnifying a small thing, an ordinary pretext, they often set about plundering and destroying a whole nahiye or town. Seyfeddîn Haydar Bey, governor of Amasya, had taken a firm stand against the Tatar beys. In property suits he protected the landowners and did not hold back from punishing those who attempted plunder. For this reason the Tatars applied to the nâzır and the rightful owners to the khagan, and Haydar Bey's position became difficult.
According to the conclusion obtained by examining and comparing the events recorded by important histories such as the history of İbn Bîbî, the Uyûnu't-Tevârîh, the Mesâlikü'l-Ebsâr, the Câmiu't-Tevârîh and the Ikdu'l-Cümân, in early 647 [1249-50], in a strife stirred up by Baycu Noyin's hand, the sâhib-i a'zam Şemseddîn Muhammed Isfahânî was killed. The former judge of Amasya Fahreddîn Alî el-Buhârî became sâhib-i a'zam in his place; one of Baycu Noyin's men, Şemseddîn Mahmûd Çalâbî, son of Baba İlyâs Horasânî, became nişancı (tugrâ'î); and Mu'îneddîn Süleyman Bey, son of the former sâhib-i a'zam Mühezzebeddîn, became emir of Tokat.
Later the emirate of Elbistan was given to Seyfeddîn Haydar Bey, governor of Amasya, as an iktâ (mâlikâne). The Seljuk country was divided into two departments; the east bank of the Kızılırmak was counted as the second supervisory department under the name "Rum Province". Thereupon Samuk Noyin of the Genghisid dynasty became nâzır of the Rum province, and Seyfeddîn Torumtay, emir of Malatya, became governor of Amasya.
Notes and Research
Old Words in the Text
- nâzır: the governor, inspector-general overseeing Anatolia on behalf of the Mongols
- Noyin (Noyan): among the Mongols, a title of commander or noble lord
- pervâne: the high official at the Seljuk court who handled the sultan's seal and correspondence
- sâhib-i a'zam: chief vizier
- nişancı (tugrâ'î): the divan official who drew the sultan's tughra on decrees
- dizdâr: fortress commander
- iktâ': the assignment of a region's revenue to an emir in return for service to the state
- hankâh: dervish lodge where dervishes gather
- Çalâbî: a title that later became the form "Çelebi"; according to the book's footnote this word means "belonging to God"
- Âl-i Cengîz: the dynasty descended from Genghis Khan
The Entry of Mongol Rule into Anatolia
Baycu Noyan was the commander commissioned by Çormagun, commander of the Mongol western army. At the end of 1242 he took Erzurum, put its people to the sword, and returned to Mugan to attack Anatolia again in the spring. When the Seljuk army was routed at Kösedağ in 1243, the vizier Mühezzebüddin Ali fled to Amasya. After Baycu Noyan returned he went to Mugan and asked for peace. According to the treaty made, the Seljuks agreed to pay the Mongols a heavy tribute every year. The commander whom Hüsameddin calls "Baycu Noyin" and this treaty are the background of the text's phrase "the judge charged with making the peace treaty".
Baycu Noyan's position in Anatolia, as the text itself emphasises, in practice overshadowed the authority of the Seljuk sultan. Some researchers regard this period as one in which only the name of the Seljuk state structure remained and real power was gathered in the Mongol commanders.
Baba İlyâs's Return to Amasya
Baba İlyâs-ı Horasânî is mentioned as the spiritual leader of the Babaî uprising of 1240. According to the sources he had settled in the village of Çat near Amasya (today's İlyas village) in the time of Alâeddin Keykubad and founded a zawiya there. It is written that during the uprising he was besieged and seized in Amasya by Seljuk forces and killed. Hüsameddin, on the other hand, presents him as a man pardoned through the intervention of his son Şemseddîn Mahmûd, who returned to Amasya, continued as sheikh in his khanqah, and died around 657 [1259]. The two accounts do not agree; the dates Hüsameddin gives should therefore be read with care.
Hüsameddin's view that an order (Babaîism) was founded in Baba İlyâs's name is also disputed in present-day research. According to some researchers, Baba İlyâs may never have founded such an order. The name "Babaî" was first used only for those who took part in the revolt, and the meaning of an order was established by writers of the sixteenth century.
The Waqf of Veliyyeddîn and Dereköy
The mosque and tomb of Emîrü'l-Hâc Veliyyeddîn bin Bereketşâh, named in the text, are today at Dereköy in the Havza district of Samsun. The building, known among the people as Ak Mescit, is argued from its architectural features to have been built in 1249-50; that is, it agrees with the endowment-deed date of 647 that Hüsameddin gives. It is noted that the building has no construction inscription. That Kunduzoğlu Celâleddîn Mâh-ı Alem appears in this deed as a witness shows that he was a respected emir around Havza in 1249-50. This person turns up again in later entries in Amasya's turbulent years.
Süleyman Şah and the Khwarazmians
Hüsameddin counts Süleyman Şah, mentioned as the ancestor of the Ottoman dynasty, as an emir of the Khwarazmians who left Amasya, and relates that he drowned while crossing the Euphrates. No record confirming this information was found in the sources we examined. The lineage of the Ottoman dynasty is written in different forms in the old Ottoman sources: in one genealogy Oğuz, Gökalp, Kızıl Buğa, Kayaalp, Süleyman Şah, Ertuğrul are listed, while in another Ertuğrul is counted among the sons of Süleyman Şah. The question of the tribe is also disputed. The account of Süleyman Şah's connection with Ahlat and the Euphrates should therefore be treated as a tradition.
Bibliography
Primary sources
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 2, p. 351–353. amasya.bel.tr
Academic studies
Other sources