In Amasya, the Hızırpaşa neighbourhood is reached from above the railway station, up sloping streets, to a small mosque set against the hillside. Both the neighbourhood and the mosque take their name from the man at the head of the second branch of one of fifteenth-century Amasya's long-established families: Hayreddin Hızır Pasha, the brother of Yörgüç Pasha. His name lives on in street signs, while the man himself is far less known than his elder brother. Yet Hızır Pasha's works and endowments in Amasya, traceable through waqf deeds, archival records and accounting registers, are among the unusually well-documented examples of the Ottoman endowment system. His political career, his lineage, the date of his death and the location of his grave, by contrast, differ from one source to another. Because the name Hızır was so common in Ottoman history, he is also easily confused with other Hızır Pashas, with Hızır Beys, and with the famous admiral Barbarossa Hayreddin. This article concerns only the Hızır Pasha who built a mosque, a madrasa and a bathhouse in Amasya.

His Name and Lineage

The epithets used for him in his waqf deeds are long and ornate: "the great emir Hajji Hızır Pasha" or "Hajji Hayreddin Hızır Pasha", who advised kings and sultans, restored ruined charitable works, showed generosity to freemen and slaves, and had visited the House of God. The title hajji indicates that he made the pilgrimage. One of the deeds states in addition that he was "by lineage the brother of Yörgüç Pasha". That all three documents carry the same year, 870 in the Hijri calendar, that two of them mention the hajji title, that one mentions the fraternal bond, and that the epithets match one another largely removes doubt that the deeds belong to the Hızır Pasha of Amasya. Such laudatory phrasing is part of a convention frequently seen in the waqf deeds of senior officials of the military class, and it reflects the style of the deed as much as the founder's standing in society.

His brother Yörgüç Pasha was a well-known statesman, remembered as the tutor (lala) of Murad II, who served as governor of Amasya early in that sultan's reign and had a mosque and a madrasa built in the city. According to the TDV Encyclopaedia of Islam, he died in 845/1442 and was buried in the tomb of the mosque he had built. That Hızır Pasha was his brother appears in the same form in more than one source. The dispute begins over which line the family belonged to.

One view holds that the family were the Atabeyzâdes, descendants of the Seljuk atabeg Nasreddin Ahmed. According to the abstract of a study in the MANAS Journal of Social Research, the Atabeyzâdes proceeded in two branches: the descendants of Yörgüç Pasha were known as "Yörgüç Pashazâde" and Hızır Pasha's children as "Hızır Pashazâde", and in the fifteenth century serving as a prince's tutor became a duty peculiar to the Atabeyzâdes. The other view holds that the brothers descended from Gazi Ali Bey, son of Köse Mihal, that is, from the Amasya branch of the Mihaloğulları. The TDV entry on the Mihaloğulları writes that Yörgüç Pasha's descent from Gazi Ali Bey can be understood from waqf records. Some sources give Hızır Pasha as the son of Mehmed Bey of the Amasya branch of the Mihaloğulları and base this on the genealogy in a deed dated 896 found in the Sivas endowment records. Muhammet Okudan's 2025 article leaves the matter to other studies and notes that lineage is still disputed. No firm answer to this question can be given here.

In Ottoman Service: Vizierate, Surre Emini, Tutorship

The most detailed early account of Hızır Pasha's career is found in Hüseyin Hüsameddin Yasar's (Abdizade's) History of Amasya. According to what Okudan reports from that work, Hızır Pasha rose to the rank of third vizier under Murad II and was dismissed from that post when Mehmed II the Conqueror ascended the throne. He was then appointed surre emini for the year 1453, that is, the official who directed the pilgrim caravan carrying gifts to Mecca and Medina. After the pilgrimage he settled in Amasya and died in the city. The account agrees with the hajji title in the deeds.

The question of the tutorship is more tangled. According to Mustafa Çağhan Keskin's article on his son Mehmed Pasha, Hızır Pasha resided in Amasya, the seat of the princes' sanjak, and served as tutor to Prince Alaeddin under Murad II and to Prince Bayezid in Amasya under Mehmed II. An encyclopaedia entry adds that in 1456 Mehmed II gave him the governorship of Amasya. The summary based on Abdizade, however, describes the dismissal from the vizierate, the surre emini post and the settling in Amasya; the governorship and Bayezid's tutorship do not appear in it. Accordingly, the information that he was "governor of Amasya in 1456" was found in this research in a single encyclopaedia entry, and Bayezid's tutorship appears only in Keskin and in the same entry. These two titles are mentioned here not as established facts but as information reported by the sources.

A Tradition on the Eastern Frontier: Sheikh Junayd and Trabzon

According to the same encyclopaedia entry, Hızır Pasha drove away Sheikh Junayd, who was besieging Trabzon in 1456, had the Trebizond emperor John IV sign an agreement on harsh terms, and took 800 captives, to be released in return for the payment of 2,000 gold coins in tribute and the confirmation of the agreement by Mehmed II. The same entry adds that after the conquest of Trabzon in 1461 he was made the city's first sanjak governor and took part in the annexation of the region stretching from Görele to the Çoruh to Ottoman territory.

The second part of this account conflicts with other sources. Works on the Sanjak of Trabzon name Kasım Bey as the first sanjak governor; some also write that the first sanjak governor was a "Hızır Bey", but no document has been found showing that this Hızır Bey was the same person as the Hızır Pasha of Amasya. Because the name was so common, firmer evidence is needed before the records can be merged. The Trabzon details therefore remain a claim reported by a single source. Hızır Pasha's works and endowments in Amasya, on the other hand, are documented.

The Complex in Amasya: Mosque, Madrasa, Bathhouse, Fountain

Hızır Pasha's lasting mark lies in the north-west of the city. According to the Amasya Provincial Directorate of Culture and Tourism, the Hızır Pasha Mosque was built in 1466 by Hayreddin Hızır Pasha, brother of Yörgüç Pasha, the tutor of Murad II. The mosque was part of a complex made up of a bathhouse, a madrasa and a fountain with ablution basin (şadırvan). Today only the mosque and the bathhouse remain standing. Some sources describe the complex as a whole comprising a mosque, a madrasa, a primary school, a şadırvan and a bathhouse.

The building belongs to the zaviyeli, that is, inverted-T plan mosques of early Ottoman architecture. The same plan is seen in Amasya in the Bayezid Pasha and Yörgüç Pasha mosques. In those two mosques the entrance is on the north façade, whereas in the Hızır Pasha Mosque, because of the steep slope of the site, the entrance is from the east, and the şadırvan was placed on that façade as well. Since the building has been damaged and repaired many times since it was built, nothing certain is known about its original roofing system; the two central sections are thought to have been covered by two domes and the side spaces probably by vaults. The General Directorate of Foundations has had the building restored several times, and the mosque is open for worship today.

The earlier appearance of the complex is best traced from Abdizade's description at the beginning of the twentieth century. He describes the mosque as small and its minaret as graceful; the mosque stands just east of the madrasa and has a şadırvan in front of it. The madrasa was built of masonry, has small rooms and a pleasant courtyard, and in front of each room extends a shade that we might compare to an awning today. An earlier record belongs to Ali Rıza Efendi, whom Sultan Abdülaziz sent to inspect Anatolia in the first years of his reign. According to this record, dated 1276 AH (1859-1860), the mosque was of stone and the madrasa of wood, and both were sound. In the soup kitchen, however, no meals could be served for lack of funds, and only bread was distributed, with a share drawn from the endowment of Hızır Pasha's son Mehmed Pasha.

The bathhouse has a story of its own. Selim Özcan, who studied Amasya in the period of the princes, dates the Hızır Pasha Bathhouse to 1466, relying on Abdizade. Abdizade writes that the bath was famous among the women of Amasya, that women went there especially in the hyacinth season, and that for this reason it was called the "Hyacinth Bath". Yet in nineteenth-century accounting records the bathhouse's income appears as zero kuruş. Okudan explains this by the bath having become unusable; the explanation is the article author's interpretation. Among the traces around the complex is also a fountain. According to Özcan, the Temennâ Fountain was built in 1467 by Hızır Pasha's freedman Hajji Hüsameddin Agha.

The Three Waqf Deeds

The documents that show Hızır Pasha's life most firmly are the three waqf deeds in the archive of the General Directorate of Foundations. All are written in Arabic, and all belong to the year 870 AH, that is, 1465. Okudan's article on these documents also notes that until its publication in 2025 the deeds had not been the subject of an independent study; the madrasa had earlier been mentioned only briefly in a few theses or examined from the standpoint of art history.

The first deed is dated to the beginning of Muharram 870 (24 August-2 September 1465). Hızır Pasha endowed his private shares of the malikâne holdings in the villages of Meykereymos, İmir, Yağıbasan, Saraycık, Virancık and Bulutalanı in various proportions. With the revenue five hafizes were to be employed, and these were to recite one juz of the Qur'an on Mondays and Thursdays at the grave in Amasya of the founder's grandson, Şehit Oruç Bey b. Kasım Bey. The number of hafizes was never to be fewer or more than five, and each would receive one akçe for each day of recitation. He appointed himself administrator (mütevelli) and stipulated that after him it should be his "most pious and devout" son.

The second deed is dated 21 Rebiülevvel 870 (11 November 1465). The Tona hamlet near the Maden sub-district of the Gümüşpazar district, together with the villages of Yalılar, Mağribler, Emirler and Yenice, were endowed in full, with all their rights. The properties could not be sold, given away, pledged or leased for more than a year. He would hold the administratorship himself for as long as he lived and leave it after his death to the most pious of his male offspring. Unlike the first deed, it was also stipulated that if his line died out the post should pass to the most devout of his freedmen, and, if theirs did too, to a pious and learned person whom the officials of the day thought suitable. From the revenue, maintenance and repairs would come first, one fifth of the remainder would go to the administrator, and the rest would be divided into three, with two thirds going to the professor of the madrasa that his brother Yörgüç Pasha had built in Amasya and one third to the assistant and the students. There is also a condition concerning the bathhouse endowed by Yörgüç Pasha's son, Hızır Pasha's nephew Emir Mustafa Bey: four akçe a day from its income were to be paid to the professor. From the fact that Hızır Pasha set up an endowment to pay the staff of another madrasa, Okudan concludes that at least some of the properties Yörgüç Pasha had assigned to that madrasa had in time ceased to yield income. This inference belongs to the article's author.

The third deed is dated 22 Rebiülevvel 870 (12 November 1465) and founds the Hızır Pasha Madrasa. On a wide site with fine air, just above the vineyards and gardens of Amasya's town square, Hızır Pasha had a madrasa built from his purest property and endowed it so that the learned could teach and those seeking knowledge, rich or poor without distinction, could benefit. The madrasa's income came from villages of the Argoma (Suluova) sub-district such as Küplüce, Halas, Karabuğra, Yenice, Kuşçular, Oyumağaç and Çakırcalı; from Ilıca, Beley and Sivrikise in the Simre (Havza) sub-district; and from Doğan, Tekin, Başermeni, Çaçaran Dede and Karasinir in the Geldiglanabad (today's Doğantepe village in Amasya Centre) sub-district. To these were added the Hekimbaşı Garden and the Hasanbey Vineyard in Amasya, a bathhouse adjoining the madrasa, an inn near the bedesten known as Hoca Bahşayış, and an inn in the Zincirlikaya neighbourhood.

The posts are written out one by one. The professor was to receive fifteen silver dirhams a day and twenty measures of wheat and twenty of barley a year. Students lodging in the madrasa's eight cells were paid eight dirhams a day. The imam, on condition that he was one of the students, was allotted one dirham a day and five measures of wheat a year, and the muezzin three measures of wheat a year. The baker was to receive one dirham a day and six measures of wheat a year, the cook who prepared the students' meals one dirham a day and three measures of wheat a year, and a trustworthy collector (cabi) of the endowment's revenues two dirhams a day and six measures of wheat a year. Meat worth four dirhams was to be bought every day for meals, with nine measures of wheat a year set aside for cooking and eight for bread. After all payments, what remained was handed to the administrator; if in any year the income did not suffice for maintenance and salaries, the staff's salaries were to be reduced. The madrasa was an institution that, besides teaching, lodged and fed its students.

The deed does not mention the mosque explicitly, but it does contain posts for an imam and a muezzin. Since classical-period madrasas were generally founded together with a mosque and a soup kitchen, it is understood that mosque, madrasa and soup kitchen existed together, and later records confirm this. Okudan also writes that, whereas most of Amasya's mosques and madrasas line the two banks of the Yeşilırmak, Hızır Pasha's choice of the city's north-west may point to a wish to develop the city in that direction. This is an interpretation, not a document.

The Endowment Over the Centuries

The long life of the endowment is documented too. In 1493 his son Mehmed Pasha added to his father's endowment thirteen villages, two hamlets, seven mills, a piece of farmland and a shop. Outside the deed, the first detailed information is in the survey register of 1520. According to the register, the lands in Argoma, Simre and Geldiglanabad largely continued to bring in income, while the bathhouse and inns in Amasya are not mentioned. The endowment's total income was 23,300 akçe in 1520 and rose to 40,605 akçe in 1576. Okudan explains this rise mainly by inflation, and in part by harvests that were good or poor.

No accounting record has been found from the middle of the sixteenth century to the middle of the nineteenth, but it does not follow that the endowment failed to perform its duties. The Ottoman Archive holds appointment records from these centuries: appointments to the preachership of the Hızır Pasha Mosque in 1669, to the post of baker in 1707 and to the post of collector in 1796 are among them. The accounting registers show that the endowment continued until the Republic. Its income for the financial year 1854-1855 was 18,276 kuruş, and for 1304 (1886-1887), according to the record kept during the administratorship of Mehmed Bey, 57,899 kuruş. Most of this income comes from the full, half and quarter malikâne shares of the villages the founder had endowed. The shops in the city centre were by then used as coffeehouses and brought in 1,700 kuruş a year. The bathhouse and inn appear among the income items but, as in the accounts of 1270, are written as zero kuruş. Among the expenses, 9,599 kuruş were spent on collecting revenue in the provinces, 2,500 on repairs to the mosque, 2,500 on repairs to the madrasa and 1,300 on lighting the mosque and madrasa; 500 kuruş were paid to students, 12,480 kuruş as the price of bread, 1,440 kuruş to the founder's descendants and 456 kuruş to the preacher. The total of the items was recorded as 41,755 kuruş. It is also seen that some villages not in the deed, for example the village of Mahmudlu, were added to the properties over time.

The teaching function, however, appears to have weakened. Although the deed stipulated lodging for eight students, according to the education yearbook of 1321 AH the madrasa had one professor and five students. In the same yearbook his son Mehmed Pasha's madrasa appears with thirty students even though its deed limited the number of students to ten. From this Okudan concludes that the madrasa's physical and material structure had weakened or that it had lost its character as a preferred madrasa. Professors were at first appointed from among well-known scholars according to a fixed succession. According to Abdizade this order broke down from 1095 AH, and with the appointment of Hafız Hasan Efendi as professor in 1115 the old practice was abandoned.

One of the professors appointed under the old practice was Şeyhşadili Muhiddin Mehmed Efendi. As Abdizade reports, he opposed the harsh criticisms of Muawiya made by some scholars who had come from Persia and sharply condemned those who cursed Muawiya. Şehzade Ahmed, the sanjak governor of Amasya at the time and a son of Bayezid II, also received his share of the censure for staying silent over these insults. Muhiddin Mehmed Efendi was thereupon removed from his post at the madrasa and exiled to Kastamonu. Okudan draws attention to the fact that the sanjak governor who was the strongest candidate for the throne could be criticised by a professor. He adds that it may also be said that Şehzade Ahmed kept silent so as not to inflame the Shah Ismail threat in the east still further. The madrasa had not been able to stay out of the disputes of the age of the princes.

Interference with the Endowment

The archival documents also record the problems the endowment encountered. Waqf deeds were generally closed with verse 181 of Surat al-Baqara, "whoever alters it after hearing it, the sin is only on those who alter it", yet interference with endowments occurred in every period. Okudan groups the interference at the Hızır Pasha Endowment under five headings.

The first group concerns appointments of administrators. Hızır Pasha had written clearly in the deed to whom and on what conditions the administratorship was to be given. According to an entry in Amasya Court Register no. 11, the endowment's administrator Narin Hanım wrote in a petition sent to Istanbul that a person named Kurt Mehmed, though he held no imperial warrant, was claiming a share of the administratorship; in the writ that came from the centre to the Amasya judge, it was stated that the right of administratorship lay with Narin Hanım, and the interference was ordered stopped. Interference with the administratorship also came from within at times. A man named Ali, who although of the third generation had appointed himself administrator contrary to the conditions of the deed, was removed once the matter came to light, and in his place Ali b. Ahmed, who in the words of the document was "in the first generation", was appointed. The principle that nephews could not become administrators while their uncles were alive, and that a vacant post must be filled from among those of equal rank, can be understood from these records. A heavier example is in a document dated 28 Shawwal 1116 (23 February 1705). The administrator Ali had collected the revenue in the villages early, had sold some of the properties and had not paid the salaries of the stipendiaries in full. The Amasya judge wrote to the centre for him to be removed from his post and for Şeyh Ahmed and Hüseyin b. Mustafa, of the same generation, to be appointed in his place.

The second group is the creation of posts not found in the deed. According to an entry in Sivas Rulings Register no. 3, the endowment's administrators petitioned the Imperial Council, stating that the deed contained three posts of devirhan at three akçe a day and two measures of wheat a year, that the person serving as devirhan also acted as muarrif and naathan, and asking that two of the devirhanships be abolished and these two functions introduced in their place. The request was rejected as contrary to the conditions of the deed. Even so, posts absent from the deed, such as preacher, secretary, supervisor and keeper of the books, were later created.

The third group is officials being wrongfully forced to resign and others appointed in their place. Waqf posts were generally lifetime appointments; the holder was replaced on death, change of city or illness, usually by a capable child and sometimes by a third person. Those wronged wrote petitions to Istanbul, and if after investigation they were found in the right they were returned to their posts by imperial warrant. The fourth group is administrators deducting from officials' salaries to increase their own income. Although the deed stated that one tenth of the revenue of the villages in a certain district was to be given to the professor of the Yörgüç Pasha Madrasa, it is documented that an administrator, claiming a fifth he had no right to, made a deduction from the professor's salary.

The most interesting entry is dated 23 Dhu al-Qada 987 (11 January 1580). Here the administrator complains about the madrasa's professor. While the madrasa and the soup kitchen needed repair, the professor, so that his salary would not be cut, had obstructed the repairs, had not returned the excess money he had received, and together with suhtes (madrasa students turned bandit) had raided the villages that brought income to the endowment and seized the produce. A ruling was sent to the Amasya judge ordering that the professor be warned and the seized goods returned. In a document dated 8 Dhu al-Qada 991 (23 November 1583) the administrator reports that the madrasa, soup kitchen, bathhouse and waterways were in ruins and that he wanted to carry out restoration but that the professor, most probably the same person who was the subject of the complaint in 1580, prevented it. No later document has been found. Okudan thinks that the dates and the involvement of suhtes point to a typical event of the Celali rebellions period. The fifth group is the administrators of other endowments trying to seize the revenue of villages belonging to the Hızır Pasha Endowment. The administrator of the Pir Ahmed Endowment in Tokat was complained about on this account, and in another document a writ was sent so that interference with the endowment's villages would be prevented.

His Death and Grave

Hızır Pasha's date of death is not the same in the sources. The account based on Abdizade, as Okudan reports it, gives February 1484. Keskin writes that Hızır Pasha died in 871/1466. Between the two dates lie eighteen years. Since it is known that Hızır Pasha drew up the deeds in 1465 and that the mosque was built in 1466, a definitive choice cannot for now be made on the basis of documents; the two records should be given side by side.

The question of the grave is also unclear. According to Abdizade, Hızır Pasha was buried in the cemetery of the complex built by his son Mehmed Pasha. The TDV entry on the Mehmed Pasha Complex reports that of the graves in front of the door outside the tomb the first belongs to Mehmed Pasha's father Hızır Pasha, the second to Mehmed Pasha and the third to Habib Karamânî, and notes that the sarcophagus inside the tomb is without an inscription. Keskin suggests that the inner sarcophagus may belong to Hızır Pasha, because a Turkish verse inscription dated 1306 (1890) on a sarcophagus outside the tomb says that the sarcophagus belongs to "Mehmed Pasha, son of Hızır Pasha, vizier of Bayezid Khan, reviver of the city of Amasya, who died in 900/1494", and states that the grave was renewed by Mehmed Bey, a descendant of Mehmed Pasha. This inscription, placed four centuries later, declares that Mehmed Pasha does not lie in the tomb. The records of Mustafa Vâzih Efendi, who says that Hızır Pasha was buried in the tomb beside the mosque built by Mehmed Pasha and that this tomb became a shrine frequently visited by the public, also point to the tomb belonging to Hızır Pasha. In short, Hızır Pasha's grave is beside the Mehmed Pasha Complex; whether it is inside the tomb or in front of the door varies with the source.

In the cemetery of the Hızır Pasha Mosque, the Amasya Provincial Directorate of Culture and Tourism mentions two marble sarcophagi. The sarcophagi are in the shape of rectangular prisms and bear tulip, rosette and cypress motifs. Since it is not stated whom they belong to, there is no evidence that would link them to Hızır Pasha.

His Son Mehmed Pasha and the Hızır Pashazâdes

Hızır Pasha's son Mehmed Pasha continued the line he inherited from his father. The TDV names him as vizier of Bayezid II and tutor of Şehzade Ahmed and places his death in 900/1495. Keskin's article, relying on Sicill-i Osmanî and Hoca Sadeddin, draws a more detailed career: the sanjak governorship of Semendire in the first years of Bayezid's reign, then the beylerbeyiship of Rumelia, the vizierate in 888/1483, dismissal from the vizierate in 890/1485 and the tutorship of Şehzade Ahmed. It is also related that he took part in the campaign against the Mamluk emirs who attacked Adana in 891/1486, and that in the same year he was captured by the Mamluk army together with Hersekoğlu Ahmed Pasha and later freed. Keskin places his death in Amasya in 904/1498. That three different dates of death exist for the same person shows the inconsistency of the records of this period.

Mehmed Pasha had a complex built on the bank of the Yeşilırmak in Amasya that still bears his name today. According to the TDV, it can be understood from the Arabic inscription over the main door of the mosque that its construction was completed in Muharram 891 (January 1486). The complex consisted of a mosque, madrasa, soup kitchen, tomb, guest rooms, zaviye, fountain and cemetery, but only the mosque, the wing spaces that were probably guest rooms, and the tomb have reached the present. The madrasa and the soup kitchen were destroyed by fire. The lodge south of the mosque was built in 890 (1485) in the name of the Halveti sheikh Habib Karamânî. The mosque was damaged in the earthquake of 1939 and repaired by the General Directorate of Foundations. According to Keskin, in the complex's deed of 896/1491 Mehmed Pasha is named as "son of the great emir Hızır Pasha, brother of the great emir Yörgüç Pasha"; the deed lists twenty permanent staff, the wages of four temporary staff, and the daily payments for ten students. That the Kurtoğlu and Kurt families living today around Amasya and Samsun descend from Hızır Pasha's grandson Mustafa Bey is also written in an encyclopaedia entry, on the basis of the same deed of 896. This claim can be reported here only through that entry.

What Is Known and What Is Not

Hızır Pasha is found today in three places in Amasya: in the name of the Hızırpaşa neighbourhood, in the stones of the inverted-T mosque that sits on the hillside and opens to the east, and in the records of the endowment archives. The ornate language of the deeds consists of the stock praise of the waqf deed tradition; Okudan notes this as well. The posts, akçe, wheat measures and the meal list of an eight-cell madrasa in the same documents are not stock. There the documents record the concrete work of one man for one city.

What is unknown is also clear: which branch his lineage belongs to, the full extent of his tutorship and governorship, whether his role in Trabzon is true, the exact date of his death, the exact place of his grave. These gaps cannot be filled with invention.

Chronology

1442 (845 AH): His brother Yörgüç Pasha dies (TDV, Yörgüç Pasha).

1453: According to Abdizade, Hızır Pasha, dismissed from the vizierate on the Conqueror's accession, is appointed surre emini for the year 1453.

24 August-2 September 1465 (beginning of Muharram 870): The first waqf deed is drawn up.

11 November 1465 (21 Rebiülevvel 870): The second waqf deed is drawn up.

12 November 1465 (22 Rebiülevvel 870): The madrasa waqf deed is drawn up.

1466: The Hızır Pasha Mosque, madrasa and bathhouse are built.

1467: His freedman Hajji Hüsameddin Agha has the Temennâ Fountain built.

1484 (February): According to Abdizade, Hızır Pasha dies in Amasya; Keskin gives his death as 871/1466.

1486 (Muharram 891): Construction of his son Mehmed Pasha's complex is completed.

1491 (896 AH): Mehmed Pasha's waqf deed is drawn up.

1493: Mehmed Pasha adds thirteen villages, two hamlets, seven mills, a piece of land and a shop to his father's endowment.

1520: According to the survey register, the endowment's income is 23,300 akçe.

1576: The endowment's income rises to 40,605 akçe.

1580 (Dhu al-Qada 987) and 1583 (Dhu al-Qada 991): The administrator reports that the madrasa's professor obstructs repairs and seizes endowment revenue.

1705 (Shawwal 1116): The administrator Ali is removed for irregularities.

1854-1855: The endowment's income in the accounting record is 18,276 kuruş.

1859-1860 (1276 AH): In Ali Rıza Efendi's inspection the mosque is recorded as stone and the madrasa as wood, both sound.

1886-1887 (1304 AH): The endowment's income in the accounting record is 57,899 kuruş.

Bibliography

Primary sources

  • Hüseyin Hüsameddin Yasar, Amasya Tarihi (indirectly, through Okudan and Özcan).

Academic studies

  • Muhammet Okudan, "Hızır Paşa Vakıfları ve Amasya Hızır Paşa Medresesi", İtkan Akademik Araştırmalar Dergisi 2/2 (2025), 133-145 (DergiPark).
  • Mustafa Çağhan Keskin, "II. Bayezid Dönemi Amasya Çevresinde Yerel Bir Bani: Hızır Paşa Oğlu Mehmed Paşa", Art-Sanat 5 (2016), 63-82 (DergiPark).
  • Selim Özcan, "Amasya'da Sancak Beyliği Yapan Şehzadeler Döneminde Amasya Şehri", Amasya Üniversitesi İlahiyat Fakültesi Dergisi 5 (DergiPark).
  • Gözde Birsel Varol - Selim Özcan, "Atabeyzadelerin Amasya'nın Siyasi ve Sosyal Tarihindeki Yeri ve Önemi", MANAS Sosyal Araştırmalar Dergisi 8/4 (2019) (abstract; DergiPark).
  • TDV İslâm Ansiklopedisi, entries "Mehmed Paşa Külliyesi", "Yörgüç Paşa" and "Mihaloğulları" (islamansiklopedisi.org.tr). islamansiklopedisi.org.tr

Official sources

  • Kültür Portalı (kulturportali.gov.tr), records "Hızır Paşa Camii" and "Hızır Paşa Camii Haziresi" (Amasya Provincial Directorate of Culture and Tourism). kulturportali.gov.tr

Other sources

  • Wikipedia, entries "Hayreddin Hızır Paşa" and "Trabzon Sancağı" (auxiliary source).

Online sources