Umdetü’t-Tâlib fi Nesebi Âl-i Ebî Tâlib kitabında yazıldığı üzere “es-Seyyid Alemiddîn Abdullah bin eş-Şeyh Mecdiddîn Mehmed bin Alemiddîn Ali bin Nâsıriddîn Mehmed bin el-Mu’ammer bin İzziş-Şeref Ebî Ali Amr bin Ebî Tâlib Hibetullah bin Ebi’l-feth Nâsır bin Zeyd el-Esved bin Hüseyin bin Ali Küteyle bin Yahyâ bin Yahyâ bin Zi’d-dem’a Hüseyin, Zeyd eş-şehîd bin Zeynel ‘Âbidîn bin Ali bin Hüseyin eş-Şehîd bin Emîri’l-mü’minîn Ali bin Ebî Tâlib” mahdûmudur.
Pederi Semerkand ilinden Keş kasabasında vefât edib kendisi Semerkant’da doğdu. Oranın ulemâsından ahz-ı ulûm edib Âl-i Timûr arasında zuhûr eden muhârebât-ı dâhiliyyeden [324] dolayı bî-zâr olup oradan çıkdı. Irak’a geldikde Ak ve Kara Koyunlular münâza’atına tesâdüf etdi. Buradan kalkıp Yörgüç Paşa zamân-ı velâyetinde Amasya’ya geldi.
Amasya’da tevattun ederek Amasya vâlileri şehzâde Sultân Ahmed ve Alâeddîn Beylerden ri’âyet ve ikrâm gördü. Nakîbü’l-eşrâf olup tefsîr ve hadîs okutdu. Selâmet Hâtun zâviyesi ilk şeyhi olup 867 senesi zilhiccesinde vefât etdi. Âlim, sâlih bir seyyid-i muhteremdi. Mahdûmları es-Seyyid Hâşim, Ahmed Abdullah Efendilerdir.
Es-Seyyid Abdullah Efendi, kibâr-ı ulemâdan idi. Mahdûmları es-Seyyid Fahreddîn Mehmed, Bedreddîn Mahmûd Efendiler olup es-Seyyid Fahreddîn Mehmed Efendizâde es-Seyyid Abdullah, Abdulkâdir Efendiler meşhûrdur. Es-Seyyid Abdullah Efendizâde es-Seyyid Fahreddîn Hasan Çelebi ve bunun oğulları es-Seyyid Mustafa Sâfî, Mehmed Çelebiler, Amasya nakîbü’l-eşrâf kâ’im-makâmı idiler.
Es-Seyyid Mehmed Çelebizâde es-Seyyid Mansûr Çelebi evlâdına “Mansûroğulları” denmişdir. Bunun mahdûmu es-Seyyid Ali Efendizâde es-Seyyid el-Hâc Mansûr Efendi ve 1254’de Ak Hasan [325] zâde Tekkesi şeyhi es-Seyyid İbrâhim Hakkı Efendi bin es-Seyyid Mehmed ve halîfesi olan yeğeni es-Seyyid eş-Şeyh Mansûr Efendi bin es-Seyyid Hüseyin bunlardandır.
In Modern English
As recorded in the book Umdetü't-Tâlib fî Nesebi Âl-i Ebî Tâlib, he is the son of es-Seyyid Alemüddîn Abdullah; Abdullah was the son of Sheikh Mecdüddîn Mehmed; he of Alemüddîn Ali; he of Nâsırüddîn Mehmed; he of el-Mu'ammer; he of İzzü'ş-Şeref Ebû Ali Amr; he of Ebû Tâlib Hibetullah; he of Ebu'l-Feth Nâsır; he of Zeyd el-Esved; he of Hüseyin; he of Ali Küteyle; he of Yahyâ; he of another Yahyâ; he of Zi'd-Dem'a Hüseyin; he of the martyr Zeyd; he of Zeynelâbidîn Ali; he of the martyr Hüseyin; and he in turn was the son of the Commander of the Faithful, Ali bin Ebî Tâlib.
His father died in the town of Keş in the province of Samarkand; he himself was born in Samarkand. He studied with the scholars of that place, and, weary of the civil wars that broke out among the descendants of Timur, he left. When he reached Iraq he found the Akkoyunlu and the Karakoyunlu in conflict. He set out from there as well and came to Amasya during the governorship of Yörgüç Pasha.
He settled in Amasya and was protected and honored by the governors of Amasya, Prince Sultan Ahmed and Alâeddîn Bey. He became naqib al-ashraf and taught Qur'anic exegesis and hadith. He was the first sheikh of the Selâmet Hatun Zawiya and died in the month of Dhu'l-Hijja of 867 [1463]. He was a learned, pious, and respected sayyid. His sons are es-Seyyid Hâşim, Ahmed, and Abdullah Efendi.
Es-Seyyid Abdullah Efendi was among the great scholars. His sons were es-Seyyid Fahreddîn Mehmed and Bedreddîn Mahmûd Efendi; the sons of es-Seyyid Fahreddîn Mehmed Efendi, es-Seyyid Abdullah and Abdülkâdir Efendi, were also well-known men. The son of es-Seyyid Abdullah Efendi, es-Seyyid Fahreddîn Hasan Çelebi, and his sons es-Seyyid Mustafa Sâfî and Mehmed Çelebi, were deputies of the naqib al-ashraf in Amasya.
The line of es-Seyyid Mansûr Çelebi, son of es-Seyyid Mehmed Çelebi, was called "Mansûroğulları." Belonging to this family were es-Seyyid el-Hâc Mansûr Efendi, son of es-Seyyid Ali Efendi, who was his son; es-Seyyid İbrâhim Hakkı Efendi, son of es-Seyyid Mehmed, who became sheikh of the Ak Hasanzâde Tekke in 1254 [1838-39]; and his deputy (halife), his nephew es-Seyyid eş-Şeyh Mansûr Efendi, son of es-Seyyid Hüseyin.
Notes and Research
Old Words in the Text
- mahdûm: son
- Âl-i Timûr: the descendants of Timur, the Timurids
- muhârebât-ı dâhiliyye: civil wars
- bî-zâr olmak: to grow weary, to tire of
- münâza'a: dispute, quarrel
- zamân-ı velâyet: the period of governorship
- tevattun etmek: to make a place one's home, to settle
- ri'âyet ve ikrâm: protection and hospitality
- zâviye: a small lodge that housed dervishes and was also open to travelers
- seyyid-i muhterem: a respected sayyid, a person descended from Husayn
- nakîbü'l-eşrâf kâ'im-makâmı: a deputy who represented the naqib al-ashraf in a city
- halîfe: a disciple whom the sheikh of a Sufi order has authorized and who may succeed him
The Genealogy and a Link with Ibn Inaba
Hüsameddin takes this sayyid's lineage from Ibn Inaba's Umdetü't-tâlib, just as he does in the same volume for Ebû Tâlib Ali el-Hüseynî of Khorasan. The chain leads to Zayd b. Ali, a grandson of Husayn, that is, Zayd the Martyr; in this respect the family belongs to the branch of the Husaynid sayyids descended from Zayd b. Ali. One detail in the lineage is striking. Studies on the life of Ibn Inaba record that after his early education he read Ibn al-Hajib's al-Kâfiya with "Mecdüddin Muhammed Alemüddin Ali en-Nakîb." This name is exactly the same as that of the Samarkandi sayyid's grandfather, given as "Sheikh Mecdüddîn Mehmed bin Alemüddîn Ali," and the epithet "en-Nakîb" suggests that the family was already serving as naqib of the sayyids in that generation. It is highly probable that the two are the same person; if so, Ibn Inaba knew this family closely as his teacher's family, and the reliability of the genealogy increases accordingly. This, however, is an inference and is not stated explicitly in the sources. The fact that the sayyid became naqib al-ashraf in Amasya also gives the impression that the family carried this tradition from Samarkand to Anatolia.
Arrival in Amasya and the Governors Who Protected Him
The chronological markers in the text are consistent with what is known today. When Çelebi Mehmed became sultan in 1413, he appointed his lala Yörgüç Pasha as beylerbeyi of Amasya; Yörgüç Pasha later came to Amasya again as lala of Prince Murad, was there for a second time as beylerbeyi after 1421, and was sent to the guardianship of Edirne in 1435. The sayyid's arrival in Amasya therefore falls between 1413 and 1435. The governors who followed also match the order in the text: Prince Ahmed, the elder son of Murad II, born in Amasya in 1420, became sanjak governor after 1435 and died in Amasya in 1438; Murad II's other son, Prince Alâeddin, was appointed to the sanjak governorship of Amasya in 1440 at the age of fifteen and died after returning from the Karaman campaign of 1443. The "Prince Sultan Ahmed" in the text must not be confused with Prince Ahmed, son of Bayezid II, who is mentioned in other entries of the same volume; the one meant here is the early-dying son of Murad II.
The Selâmet Hatun Zawiya
According to local records, Selâmet Hatun, founder of the Selâmet Hatun Zawiya, of which the sayyid was the first sheikh, was the daughter of the Amasya kadı Nizâmeddin Abdurrahman Çelebi, and she had a tekke built in 1453. In the third volume of his book, Hüsameddin writes that Selâmet Hatun was the sheikh of a Sufi order in Amasya in the time of Sultan Bayezid and had a zawiya there; later researchers have also cited this record as an example of women engaged in Sufism in Islamic history. This entry, however, names the Samarkandi sayyid as the first sheikh of the zawiya. The two pieces of information can be reconciled if the zawiya was founded by Selâmet Hatun and its sheikhdom was given to this sayyid. The founding date of 1453 falls about ten years before the sayyid's death in 867 [1463] and does not contradict the text. The phrase "in the time of Sultan Bayezid" that Hüsameddin uses in the third volume points to later years; it is possible that Selâmet Hatun herself took over the management of the zawiya after the sayyid's death, but this could not be verified.
The tomb of Selâmet Hatun stands today in the Pirinççi district of central Amasya, on the street that bears her name. It is a small, square-plan, domed structure built of cut stone and rubble, and over time it has come to lie below street level. Registered as a monument in 1992, the tomb is owned by the Directorate of Foundations; women of the neighborhood volunteer to keep it clean and open, and people visit it to make wishes and prayers. Extraordinary tales are also told among the people about Selâmet Hatun.
The Ak Hasanzâde Tekke and the Last Generations of the Family
The Ak Hasanzâde Tekke, mentioned in the last paragraph of the text, is one of the Khalwati tekkes of Amasya. It was built in 1245 [1829] next to the Abdüllatif Efendi Library, east of the Sultan Bayezid Mosque, by the city's mütesellim (deputy governor), Akhasanzâde el-Hâc Hâfız Hasan Ağa. Seyyid Sheikh İbrâhim Hakkı Efendi was first appointed sheikh of the tekke, and after his death his deputy, Seyyid Sheikh Mansûr Efendi, took over the post. Mansûr Efendi died in 1283 [1866]; after him the tekke was turned into a lecture hall, and in 1303 [1886] it was arranged with the ground floor as a fatwa office and the upper floor as a madrasa. This information agrees exactly with Hüsameddin's presentation of İbrâhim Hakkı Efendi as sheikh of the tekke in 1254 and his counting of Mansûr Efendi as his deputy.
That several generations of the family are mentioned as "deputy of the naqib al-ashraf" is also in keeping with the Ottoman order. The naqib al-ashraf lived in Istanbul; in other cities there were deputy naqibs chosen from among the sayyids for a fixed term. Because this office was a source of considerable influence and income, it was generally filled from influential families. No information on the Samarkandi sayyid himself, his sons, or his grandsons was found in other sources apart from what Hüsameddin relates.
Bibliography
Primary sources
Academic studies
- "İbn İnebe", TDV İslâm Ansiklopedisi, vol. 20, İstanbul 1999, p. 85-86. https://islamansiklopedisi.org.tr/ibn-inebe
- "Nakîbüleşraf", TDV İslâm Ansiklopedisi. https://islamansiklopedisi.org.tr/nakibulesraf
- Selim Özcan, "Amasya'da Sancak Beyliği Yapan Şehzadeler Döneminde Amasya Şehri", Amasya Üniversitesi İlahiyat Fakültesi Dergisi, no. 5. https://dergipark.org.tr/tr/download/article-file/19685
- "Amasya'da Bulunan Halvetiyye Tekkeleri", Akademiar Akademik İslam Araştırmaları Dergisi. https://dergipark.org.tr/tr/download/article-file/606666
- "İslâm Devletlerinde Bazı Nâibeler", Belleten. https://belleten.gov.tr/eng/full-text/3128/tur