Amasya'da mescidi olan meşâhîr-i ümerâdan Kimârlu oymağı re'îsi Sadreddîn Suli Bey bin İbrâhim Bey'in mahdûmu ve emîr-i meşhûr Mübârizeddîn Behrâm Bey'in küçük birâderi olup 627'de Amasya vâlîsi olmuşdur. Hacı Tugrak (Turak) Bey, esbak Amasya kadısı iken Konya'ya ilticâ eden Evhadeddîn Mahmûd el-Kimârî'nin yeğeni ve [360] Medrese-i Halîfiyye müderrisi Bedreddîn İbrâhim bin Halîl el-Kımârî de bunun yeğeni idi.
628'de Moğol hükümdârı Oktay Ka'ân bin Cengiz Hân, Hıtâyîler'i ve Harezmşâhlar'ı mağlûb ederek Türkistân seferini ikmâl etdikden sonra Irâk-ı Arab üzerine icrâ-yı nüfûz etmeğe başlıyor. Meşâhîr-i ümerâsından Carmagun Noyin nâmında bir tumânı (fırka kumandânını) Selçûkîler'in üzerine gönderiyor, tâm bu sırada Gürciler Erzurum hudûdunu tecâvüz ve Tatarlar'ın keşşâflık vazîfesini îfâ ediyorlardı.
Erzurum vâlîsi Emîr Mübârizeddîn Halîfe Alp, Gürciler'i istikbâl ederek harben perîşân etmekle Gürcistân'a giriyor, Gürciler'in haddini bildiriyor, Gürcistân'ın nısfını işgâl ederek onları akd-i sulha icbâr ediyor. Sultân Alâ'eddîn, bu keşşâfları muvaffakiyetle tard edib akd-i sulh eylediği esnâda 629'da Carmagun Noyin, Sivas havâlîsine kadar gelip uğradığı yerleri yağmâ ederek sultân-ı müşârün-ileyhe mutâva'at etmesini teklîf ediyordu.
Sivas vâlîsi Emîr Necmeddîn Ebu'l-Feth bin Emîr Hân³⁷⁷ Konya'dan istimdâd ederek Carmagun'a karşı Sivas'ı müdâfa'a ediyor, Amasya vâlîsi Emîr Nûreddîn Tugrak ma'iyyet-i mevcûdesiyle Sivas'a gidip Sultân Alâ'eddîn Keykubâd'ın vürûdunu bekliyor, Sultân Alâ'eddîn ümerâ-yı meşhûreden Kemâleddîn Kamyâr'ı bir kuvve-i askeriyye ile gönderip [361] kendisi dahi gidiyor, müte'âkiben Sivas kurbunda Carmagun Noyin ile harb ederek Tatarlar'ı da Gürciler gibi târumâr etmekle Carmagun münhezimen dönüyor. Fakat bu inhizâm, Oktay Ka'ân'ın hiddetini celb ediyordu.
Sultân Alâ'eddîn Keykubâd Hân, bu kadar muvaffakiyâtı ihrâz etdikden sonra avdetle muhârebât-ı mütevâliyenin hasârâtını telâfîye meşgûl iken Celâleddîn Harezmşâh demekle meşhûr olan Harezm hükümdârı Mengiberti³⁷⁸ Hân, Moğol harbinde münhezim olduğu cihetle civârında bulunan hükümdârân-ı İslâm ile ittihâd ederek Hristiyânların teşvîkâtıyla âlem-i İslâmı fevkalâde ızrâr eden Tatarlar'ın mesâ'ib-i müdhişesini def' etmek lâzım gelirken Anadolu'ya hücûm ediyordu.
Sultân Alâ'eddîn Keykubâd Hân hazretleri, bir cinnet-i muvakkate içinde pûyân olan Celâleddîn Harezmşâh'ın belâsını da kemâl-i müşkilât ile def' eylediyse de kendisi dahi bîtâb olmuş idi. Hattâ Celâleddîn Harezmşâh'ın etvâr-ı mecnûnânesinden ma'iyyeti ümerâsı dahi fevkalâde bîzâr olarak Harezm ümerâsından Berke Hân, Kır Hân, Yılan Hân, Keslüsengim gibi beyler aşîretleriyle beraber memâlik-i Selçûkiyye'ye 631'de hicret etmişler idi.³⁷⁹ [362]
Bu esnâda Amasya vâlîsi Tugrak Bey, Hânkâh-ı Mes'ûdî şeyhi olan Baba İlyâs Horasânî'ye mürîd olduğu cihetle hânkâhın nüfûzu artıyor, Baba İlyâs'ın diğer mürîdi olan Baba İshâk-ı Kefersûdî de bu nüfûzun devâmından istifâde ediyor, kurâda bulunduğu zamân köylüleri sihr ü nîrencâtıyla kendisine celb etmiş olduğundan hânkâhın bu nüfûzu Baba İshâk'ı enzâr-ı âmmede merci'-i avâm olacak bir dereceye getiriyordu.
Tugrak Bey, mütedeyyin ve Halifet Gâzi mesleğinde bir zât olduğu cihetle ikâmet eylediği Mahalle-i Tugrak'da ya'nî şimdiki Mehmed Paşa Mahallesi'nde 631'de bir mescid-i şerîf inşâ ve ittisâlinde bir medrese-i âliye binâ eylediği, şimdiki Dugrâkiyye Medresesi'nin kapısı üzerinde görülen ibâre-i mahkûkadan³⁸⁰ ve 807 târîhli bulunan bir vesîkada "Musliheddîn Mûsâ el-Harbrutî el-Müderris bi'l-Medreseti't-Tugrakiyye bi-Amasya" kaydından nümâyân olur.
Fakat Baba İlyâs'ın nüfûzu, günden güne tekessür eden mürîdânıyla kesb-i ehemmiyet ediyordu. Çünkü Baba İlyâs'ın harekâtını perde arkasından idâre eden Baba İshâk, ya'nî mühtedî şekl ve kıyâfetine girip ehl-i İslâmın mu'tekadât-ı dîniyyesini ifsâd ederek Rûmlar'ın hesâbına hareket [363] eden İsâk, Amasya'da bir Rûm krallığı teşkîline çalışıyor, bu husûsa Baba İlyâs'ı âlet ederek müslim Türkler ile Hristiyân Rûmlar'ın ve Ermenîler'in mu'tekadât ve hissiyâtını te'lîfe gayret ediyordu.
Tabakât-ı İbni Şigâr, Târîh-i İbni Bîbî, Târîh-i Âl-i Selçûk, Aylemü'z-Zâhir, Câmiu'd-Düvel, Mufassal Kurûn-ı Cedîde gibi tevârîh-i mühimmeden ve sâ'ir mecâmî'-i müteferrikadan hâsıl olan ma'lûmât ve tafsîlâta nazaran Baba İshâk Kefersûdî aslen Rûm olup Amasya'dan Urfa civârında Sümeysât'a giderek kendisini müslim gösteriyor, ba'dehû Şîrâz'a gidip burada kısmen tercemesi bâlâda sebk eden Sivas kadısı Ebû Abdullah Muhammed et-Temîmî'den usûl-i şî'ayı, sihr ve şa'beze ile felsefeyi tahsîl ediyor.
Ba'dehû re'îs-i bâtıniyye Hând Alâ'eddîn Muhammed bin Hasan-ı Sânî'den usûl-i bâtıniyyeyi ahz ederek Sümeysât etrâfında vâki' Kefersûd nâhiyesinde ikâmetle halka usûl-i şî'a ve bâtıniyyeyi telkîn ve sihr ü nîrencât ile sâhte kerâmât izhâr ederek birtakım cühelâyı kendisine bend ediyordu.
Zâten bâtıniyye mezhebinde kalben tenevvür eden her ferd, Kur'ân-ı azîmü'ş-şânın emr eylediği ferâ'iz-i hamse-i ma'lûmenin îfâsıyla fi'len mükellef olmayıp bunlardan maksad me'ânî-i bâtıniyyesi, ya'nî kalbin Hâlık'a inkıyâdı idi. Bu inkıyâd-ı kalbî hâsıl oldukdan sonra ef'âl-i zâhiriyye bu mezhebde zâ'id ve bütün memnû'ât-ı şer'iyye mübâh oluyordu. [364]
Şî'a-i Râfıze mezhebinde dahi Hazret-i Hâlık'ın ebdân-ı mahlûkaya hulûlü va mahlûkun Hâlık ile ittihâdı, esâs-ı i'tikâd olduğu cihetle ulûhiyyetin sırasıyla enbiyâya, ba'dehû Hazret-i Alî'ye, ba'dehû e'imme-i aleviyyeye, ba'dehû muhibbân-ı Alî'den her asrın kâmil ferdine hulûl eylediğine ve edeceğine usûlü müsâ'id bulunuyordu.
İşte Rûm İsâk, bu iki usûl-i sahîfeyi tevhîd ederek birincisiyle mu'tekadât-ı İslâmiyyeyi ifsâd ve meclûb-ı şehvet olan süfehâ-yı avâmı celb ediyor, ikincisiyle zâten Îsâ ve Meryem gibi mahlûk insânlara Allâh demeğe alışık olan Hristiyânları daha çabuk avlıyordu.
Hulâsa Rûm İsâk, Kefersûd nâhiyesinde kendisini tanıtdıkdan sonra üstâzının Sivas kadısı olduğu zamân Sivas'a gelip vefâtında foyası meydâna çıkdığını anlar anlamaz kurâya ilticâ ediyor, agleb-i ihtimâl üzere Kedağra kurâsında meccânen sığır, davar güderek bîçâre sâf ve câhil köylüleri aldatıyor, sekiz on sene ifsâdâtında devâm ederek nîrencâtını kerâmât şeklinde halka gösterip bütün cühelânın rûhlarına giriyor, kendisini evliyâdan, e'izze-i rûhâniyyeden olmak üzere tanıtıyordu.
Vekâyi'-i âtiyeden istidlâlen bana öyle geliyor ki Kedağra (Köprü) kurâsında meskûn olan mühtedîlerden "Köpek" nâmıyla meşhûr bir kimse Baba İshâk'ın halîfesi olarak Konya'ya gidiyor, orada Sultân [365] Alâ'eddîn Keykubâd'ın şehzâdesi olan Gıyâseddîn Keyhusrev'e intisâb ederek şehzâdenin her vechile i'timâdını kazanıyor, Rûm İsâk'ın Konya'da dâ'ire-i saltanatda câsusu oluyor.
Çünkü karîben zikr edileceği üzere bu adam Emîr Sa'deddîn Köpek nâmıyla iştihâr edib Baba İshâk'ın hurûcunu teshîl ediyor, kezâlik Köprü kazâsı kurâsından el-yevm "Köpek Köyü" demekle meşhûr olan karye, bunun evlâdının ya'nî "Köpek Oğulları" demekle târîhen meşhûr³⁸¹ olan bu Sa'deddîn Köpek ahfâdının çiftliği bulunuyordu.
Amasya vâlîsi Hacı Tugrak Bey, Baba İlyâs Horasânî'ye mürîd olmakla beraber Baba İshâk'ın nüfûzuna meydân vermemiş olduğu vekâyi'-i âtiyeden istidlâl olunur. Çünkü Hacı Tugrak Bey, Amasya vilâyetini beş sene kadar idâre ederek 632'de vefât edib medresesi ittisâlinde el-yevm "İnekler Türbesi" demekle meşhûr olan türbesine defn olunmuş ve Amasya vâlîliğine dahi efrâd-ı aşîreti kesîr, kudret-i askeriyyesi mükemmel olan Emîr Hüsâmeddîn Berke Hân el-Hârezmî nasb edilmişdir.
In Modern English
He was the son of Sadreddîn Suli Bey bin İbrâhim Bey, head of the Kımarlu (Kimârlu) clan and one of the famous emirs who have a mosque in Amasya, and the younger brother of the famous emir Mübârizeddîn Behrâm Bey; he became governor of Amasya in 627 [1229-30]. Hacı Tugrak (Turak) Bey was the nephew of Evhadeddîn Mahmud el-Kımârî, who had been judge of Amasya earlier and took refuge in Konya, and Bedreddîn İbrâhim bin Halîl el-Kımârî, professor of the Halîfiyye Madrasa, was in turn his nephew.
In 628 [1230-31] the Mongol ruler Ögeday Kağan (Oktay Ka'ân) bin Genghis Khan, after defeating the Khitans and the Khwarazmshahs and completing his Turkestan campaign, began to establish influence over Iraq-i Arab. He sent against the Seljuks a commander of a tumen (division commander), one of his famous emirs, named Carmagun Noyin. Just at this time the Georgians were crossing the Erzurum border and serving as vanguard and scouts for the Tatars.
Emîr Mübârizeddîn Halîfe Alp, governor of Erzurum, met the Georgians and scattered them in battle, entered Georgia and taught them their place, occupied half of Georgia and forced them to make peace. While Sultan Alâeddîn was successfully repelling these vanguard columns and making peace, in 629 [1231-32] Carmagun Noyin came as far as the neighbourhood of Sivas, plundered the places he passed through, and proposed that the said sultan submit.
Emîr Necmeddîn Ebu'l-Feth bin Emîr Han, governor of Sivas, asked Konya for help and defended Sivas against Carmagun. Emîr Nûreddîn Tugrak, governor of Amasya, went to Sivas with the force he had and awaited the arrival of Sultan Alâeddîn Keykubad. Sultan Alâeddîn sent one of the famous emirs, Kemâleddîn Kamyar, with a military force, and then went himself. Then he fought Carmagun Noyin near Sivas and scattered the Tatars completely, as he had the Georgians; Carmagun returned defeated. But this defeat drew down the anger of Ögeday Kağan.
After winning so many successes, Sultan Alâeddîn Keykubad Han turned back and was busy repairing the damage of the successive wars when Mengiberti Hân, the ruler of Khwarazm known as Celâleddîn Khwarazmshah, who had been defeated in war by the Mongols, had united with the Muslim rulers around him and, when it was necessary to ward off the terrible calamities of the Tatars, who with the incitement of the Christians were doing very great harm to the Islamic world, was attacking Anatolia.
His Majesty Sultan Alâeddîn Keykubad Han, though he repelled with great difficulty the scourge of Celâleddîn Khwarazmshah, who was rushing about in a fit of temporary madness, was himself exhausted. Indeed the emirs in his retinue had also become extremely weary of Celâleddîn Khwarazmshah's mad antics, and Khwarazmian emirs such as Berke Hân, Kır Hân, Yılan Hân and Keslüsengim had migrated with their tribes into the Seljuk country in 631 [1233-34].
At this time, because Tugrak Bey, governor of Amasya, had become a disciple of Baba İlyas Horasânî, sheikh of the Hânkâh-ı Mes'ûdî, the influence of the khanqah was growing. Baba İshak-ı Kefersûdî, the other disciple of Baba İlyas, was also benefiting from the continuation of this influence. Since while in the villages he had drawn the villagers to himself by sorcery and conjuring, this influence of the khanqah was raising Baba İshak in the people's eyes to the rank of an authority to be consulted.
Because Tugrak Bey was a pious man who followed the path of Halifet Gazi, in 631 [1233-34] he had a mosque built in the Tugrak quarter where he lived, that is, the present Mehmed Paşa quarter, and built a high madrasa adjoining it. This is understood from the inscription seen over the door of the present Dugrâkiyye Madrasa and from the entry "Musliheddîn Mûsâ el-Harbrutî el-Müderris bi'l-Medreseti't-Tugrakiyye bi-Amasya" in a document dated 807 [1404-05]; this Arabic phrase means "Musliheddîn Mûsâ el-Harbrutî, professor of the Tugrakiyye Madrasa in Amasya".
But the influence of Baba İlyas was gaining importance with his disciples increasing from day to day. For Baba İshak, who directed Baba İlyas's movements from behind the curtain, that is, Isaac, who took on the appearance of a convert to Islam, corrupted the religious beliefs of the Muslims and acted on behalf of the Greeks, was trying to found a Greek kingdom in Amasya, and for this purpose, using Baba İlyas as an instrument, was striving to unite the beliefs and feelings of the Muslim Turks with those of the Christian Greeks and Armenians.
According to the information and details drawn from important history books such as the Tabakât-ı İbn Şigâr, the Târîh-i İbn Bîbî, the Târîh-i Âl-i Selçuk, the Aylemü'z-Zâhir, the Câmiu'd-Düvel and the Mufassal Kurûn-ı Cedîde, and from other scattered compilations, Baba İshak Kefersûdî was originally a Greek; he went from Amasya to Sümeysat near Urfa, presenting himself as a Muslim, and then went to Shiraz, where he learned the Shiite method, sorcery, sleight of hand and philosophy from the judge of Sivas, Ebû Abdullah Muhammed et-Temîmî, whose life story has partly been given above.
Then he took the Bâtınî method from Hând Alâeddîn Muhammed bin Hasan-ı Sânî, head of the Bâtınîs, and settled in the Kefersud district around Sümeysat; he instilled the Shiite and Bâtınî methods in the people and bound a number of ignorant persons to himself by showing false miracles through sorcery and tricks.
In the Bâtınî sect, in any case, every person whose heart was enlightened was not obliged to perform in practice the five well-known obligations commanded by the Qur'an. What was aimed at was the inner meanings, that is, the heart's submission to the Creator. Once this submission of the heart had occurred, outward acts were regarded in this sect as superfluous, and all the prohibitions of the sharia became permitted.
In the Rafidi Shiite sect too, since the basis of belief is the indwelling (hulûl) of the Almighty Creator in created bodies and the union of the created with the Creator, the doctrine that divinity has indwelt and will indwell in turn the prophets, then Hazrat Ali, then the Alid imams, then the perfected person of every age from among the lovers of Ali, was suitable.
Now the Greek Isaac, by combining these two paths, corrupted the beliefs of Islam with the first and drew in the lustful and unreasoning people, and with the second he caught more quickly the Christians, who were already accustomed to calling created human beings such as Jesus and Mary God.
In short, the Greek Isaac, after making himself known in the Kefersud district, came to Sivas while his master was judge of Sivas, and as soon as he understood on his master's death that his trickery would be exposed, he took refuge in the villages. Most probably he grazed cattle and sheep for nothing in the Kedağra villages, deceiving the poor, naive and ignorant villagers. He kept up his mischief for eight or ten years; he showed his tricks to the people as miracles, entered the souls of all the ignorant, and presented himself as one of the saints and spiritual leaders.
Inferring from the events that came later, it seems to me that a man known by the name "Köpek", one of the later converts living in the Kedağra (Köprü) villages, was going to Konya as Baba İshak's deputy, attached himself there to Prince Gıyâseddîn Keyhusrev, son of Sultan Alâeddîn Keykubad, won the prince's trust in every respect, and became the Greek Isaac's spy in the sultanate's circle in Konya.
For, as will be told shortly, this man became famous under the name Emîr Sa'deddîn Köpek and facilitated the emergence of Baba İshak. The village among the villages of the district of Köprü that is today known as "Köpek Köyü" was the farm of his children, that is, of these grandsons of Sa'deddîn Köpek, famous in history as the "Köpekoğulları".
It is understood from the events that came later that Hacı Tugrak Bey, governor of Amasya, though he had become a disciple of Baba İlyas Horasânî, had not given Baba İshak's influence free rein. For Hacı Tugrak Bey governed the province of Amasya for about five years, died in 632 [1234-35], and was buried in his tomb adjoining his madrasa, famous today as "İnekler Türbesi". Emîr Hüsâmeddîn Berke Han el-Hârezmî, whose tribe was numerous and whose military strength was excellent, was appointed to the governorship of Amasya.
Notes and Research
Old Words in the Text
- mahdûm: son
- ilticâ: taking refuge
- icrâ-yı nüfûz: establishing influence, gaining dominance
- keşşâflık: reconnaissance, the duty of scouting
- ma'iyyet: the soldiers and officials accompanying one
- sihr ü nîrencât: sorcery and conjuring, trickery
- bâtıniyye: the general name for sects and currents that stress the hidden meanings of religion beyond the literal word
- hulûl: the belief that God enters into a created being
- kerâmât: karamat, extraordinary states attributed to friends of God
- mühtedî: one who became Muslim later
- halîfe: a sheikh's authorised successor or deputy
- ahfâd: grandsons, descendants
- ibâre-i mahkûka: text carved in stone, inscription
- agleb-i ihtimâl: most probably
Hacı Tugrak Bey, His Madrasa and His Tomb
The inscription of the building that Tugrak Bey had built can still be read today. According to the text, in the time of Sultan Alâeddîn Keykubad the master of the hunt Hacı Tugrak had a mosque built in 631 [1233-34]; the inscription speaks of a mosque, not a madrasa. This shows that the building was later converted into a madrasa. Tugrak Bey's death in 632 suggests that the building was completed very shortly before his death. The madrasa is in the Mehmed Paşa quarter on the bank of the Yeşilırmak; when İsmail Hakkı Uzunçarşılı visited, the building was in rather ruined condition. The document of 807 [1404-05] that Hüsameddin cites shows that the building was functioning as a madrasa at the beginning of the fifteenth century.
As for the İnekler Türbesi, Hüsameddin describes it separately in the first volume. In this tomb, which stands in front of the Mehmed Paşa Imaret, on the road and adjoining the Dugrakiyye Madrasa, lie Nûreddîn Tugrak, governor of Amasya, his son Şemseddîn İnâc, his grandson İzzeddîn Balaban, and his other grandsons. The tomb used to be known as "İnâc Türbesi"; when who İnâc Bey and his family were was forgotten, a folk tale arose about the cows of Selâmet Hatun nearby. According to the tale, at the time of Noah's flood Selâmet Hatun's cows, she having believed him, returned on a day when no rain fell with their feet wet, and the lady, learning of the flood in this way and remaining in safety (selâmet), took this name, and a tomb was built for her cows. Hüsameddin regards this story as false. Reminding us that İnâc Bey was a person of the seventh and Selâmet Hatun of the ninth Hijri century, he says it is absurd to take the lineage of a Seljuk emir for cows and to count a lady among the remains of Noah's age.
The Problem of Baba İshak's Identity
At the centre of this entry lies the claim that Baba İshak was in fact a Greek from the Komnenos dynasty of Trebizond. Ahmet Yaşar Ocak, who has written on Baba İshak, states that nothing is known of him apart from his position and actions in the Babaî revolt. According to Ocak, Hüsameddin writes without citing a source that Baba İshak's real name was Izak and that he was a Greek convert; this claim, "which cannot be supported by any evidence or source", can be considered only as a possibility. By contrast, that Baba İshak was the foremost successor of Baba İlyas, and that he carried authority in his name in organising and conducting the revolt, is confirmed by all the relevant sources, above all Elvan Çelebi's work. Ocak's studies have also shown that it was not Baba İshak, long regarded as the leader of the revolt, but his sheikh Baba İlyas who planned the revolt. The place where Baba İshak lived is the Kefersud region near Adıyaman. What Hüsameddin relates about his study in Shiraz and his relations with Bâtınî leaders does not appear in the studies consulted.
Sa'deddin Köpek
Hüsameddin's presentation of Köpek as Baba İshak's deputy and spy in Konya is, in his own words, an inference ("it seems to me"). In what has been written on Sa'deddin Köpek no such relation is mentioned. From the inscription of the caravanserai Köpek himself had built it is understood that his name was Köpek bin Muhammed and his epithet Sa'deddin. Though the word köpek is not common in Turkish, it has been used as a proper name and carries no insulting sense. Köpek is mentioned as Keykubad's master of the hunt, painter and architect; it is also recorded that he was the architect of the Kubâdâbâd Palace on the shore of Lake Beyşehir. After Keykubad's death he played the leading role in placing Gıyâseddin Keyhusrev on the throne, and then steered the sultan as he wished. He also had the Zazadin Han near Konya built. Hüsameddin's note on the "Köpekoğulları" states that the name will be mentioned again in the events of Amasya in the time of Çelebi Sultan Mehmed; this account has not been separately checked in this study.
Dates of the Mongol Advance
The campaigns of Carmagun Noyin and the defence of Sivas at the beginning of the entry are events that Hüsameddin ties to the years 628-629 [1230-32]. These details could not be found in the studies on Anatolian Seljuk history that were consulted; only the fact that the Battle of Yassıçemen between Keykubad and the Khwarazmshahs took place in 1230 could be verified.
Bibliography
Primary sources
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 2, p. 343–345. amasya.bel.tr
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, vol. 1, "İnekler Türbesi" kaydı (p. 186-187). https://amasya.bel.tr/uploads/e-kitap/kitap/1-4/files/basic-html/page137.html
- Amasya'daki Selçuklu dönemi kitabeleri üzerine bölüm, Sosyal Bilimler Araştırmaları -13-, Amasya Üniversitesi Yayınları, 2024 (Tugrakiye Medresesi'nin kitabesi ve Uzunçarşılı'nın kaydı). https://www.amasya.edu.tr/media/e2rm5hum/sosyal-bilimler-arastirmalari-13.pdf
Academic studies