Amasyalıdır. Burak Beyzâde Mahmûd Şâh bin Ya’kûbşâh bin Şâdî Bey bin Burak Bey bin Şehâbeddîn Ahmed Şâh bin Hacı Kutluşâh kerîmesi ve Amasya vâlisi iken Sultân Bâyezîd-i Hân-ı Sânî bin Fâtîh Sultân Mehmed Hân’ın halîlesidir.
Birâderi Yahyâ Bey Bursa vâlisi iken Bursa kumaşından ma’mûl elbiselik taleb eylediğinde derhal tedârik ve irsâl ve bir arîza ile Sultân Bâyezîd Hân’a takdîm etdi. Yerebatan Kütüphânesi’nde “Mecmû’a-i münşe’ât”da ele geçen arîzası şudur:
“Be-cenâb-ı refi-i Hazret-i Pâdişâhzâde-i Mu’azzam sülâletü’s-Selâtîn, kahramânü’l-mâ’i ve’t-tîn semere-i şecere-i devlet, nûr-i hadîka-i dîn ü millet-i şehinşâhî, ahter-i sipehr-i pâdişâhî dürr-i sadef-i celâl, mâh-i burc-i ikbâl, hulâsatü’l-mâ’i [396]’ve’t-tîn, el-manzûru bi-nazari inâyeti Rabbi’l-âlemîn, nizâmü’l-milleti ve’d-dîn Bâyezîd tavvela’llâhü umrahû bi’d-devleti’l-âliye ve neffeze emrahû bi’s-se’âdeti’l-ğâliye i’lâm mî-reved ki hüdâvend-i mu’âzzama-i âdile meliketi’l-âlem, Zübeydetü’l-asr, Hadîcetü’d-dehr, Belkîsü’z-zemân, ismetü’d-dünyâ ve’d-dîn, İldî Hâtun halledallâhü devletehâ çend-bahiyye câme taleb fermûde bûdend-i be-dest-i Devletşâh¹⁸⁰ dâme ikbâlühû irsâl reft ziyâde kelâm hâcet nist ki ömret dirâz-bâd.”¹⁸¹
Amasya‘da bir Dârü’l-kurrâ binâ edib Sultân Bâyezîd Hân’ın kendisine temlîk etdiği arâzî ve emlâkini bu hayrâtına vakfetdi. Amasya’da, vakf-ı dârü’l-kurrâ-i Hâtun Sultân diye mukayyed olan hayrâtı yıllarca devam edib yangınlarda yeri bile ğâib olmuşdur.
Bu Dârü’l-kurrânın kaydında sicillât-ı şer’iyyenin ba’zı yerinde Dârü’l-kurrâ-i İldî Hâtun Sultân binti Mahmûd Şâh¹⁸² ve ba’zı yerinde vakf-ı Dârü’l-kurrâ-i Hâtun Sultân binti Mahmûd Çelebi¹⁸³ yazılıdır. Bu vakfın tevliyeti Şehir Kethüdâsızâde [397] eş-Şeyh Mehmed Ârif Efendi ve evlâdı uhdelerinde idi.
Bu Hâtun Sultân’ın evlâdı Şehzâde Sultân Mahmûd ile Hümâşâh, Selçûkşâh Sultânlar zan olunur. Bu vakfın tevliyeti şu sultânlardan birinin evlâdından olanlara tevcîh edilmesine bakılırsa Şehir Kethüdâsıoğulları bunlardan olmalıdır.
In Modern English
She was a native of Amasya. She was the daughter of Burak Beyzâde Mahmûd Şâh. Mahmûd Şâh was the son of Ya'kûbşâh; he was the son of Şâdî Bey; he was the son of Burak Bey; he was the son of Şehâbeddîn Ahmed Şâh; and he was the son of Hacı Kutluşâh. When he was governor of Amasya, she became the wife of Sultan Bayezid II, son of Mehmed the Conqueror.
When her brother Yahyâ Bey was governor of Bursa and (the Hatun) asked for dress lengths made of Bursa cloth, Yahyâ Bey immediately prepared them, sent them, and presented them to Sultan Bâyezîd Han with a petition (arîza). The petition found in the "Mecmû'a-i münşe'ât" in the Yerebatan Library is this. The meaning of the text, which is a mixture of Arabic and Persian, is as follows:
To the knowledge of the exalted Excellency, the great prince, the choicest of the line of sultans, hero of water and earth, fruit of the tree of the state, royal light of the garden of religion and nation, star of the sky of sovereignty, pearl of the shell of majesty, moon in the zodiac of good fortune, essence of water and earth, regarded with the favoring gaze of the Lord of the Worlds, the order of the nation and religion, Bâyezîd (may God lengthen his life with the exalted state and carry out his command with lofty felicity), it is submitted that the just and exalted lady, sovereign woman of the world, the Zubayda of the age, the Khadija of the era, the Bilqis of the time, the chastity of the world and religion, İldî Hâtun (may God make her state endure) had asked for several pieces of clothing; they were sent by the hand of Devletşâh (may God make his good fortune last). There is no need for further words; may your life be long.
She had a Dârü'l-kurrâ built in Amasya and endowed to this charity the lands and properties that Sultan Bâyezîd Han had given her as her own. This charity, recorded in Amasya as "the waqf of the Dârü'l-kurrâ of Hâtun Sultan", lasted for years, and in the fires even its site was lost.
In the record of this Dârü'l-kurrâ, in some places of the sharia court registers it is written "the Dârü'l-kurrâ of İldî Hâtun Sultan, daughter of Mahmûd Şâh", and in other places "the waqf of the Dârü'l-kurrâ of Hâtun Sultan, daughter of Mahmûd Çelebi". The stewardship of this waqf was in the hands of Şehir Kethüdâsızâde eş-Şeyh Mehmed Ârif Efendi and his children.
The children of this Hâtun Sultan are thought to be Prince Sultan Mahmûd and the Sultans Hümâşâh and Selçûkşâh. Judging from the fact that the stewardship of this waqf was assigned to descendants of one of these sultans, the Şehir Kethüdâsıoğulları must be among them.
Notes and Research
Old Words in the Text
- halîle: wife, lady
- arîza: a written petition submitted to a higher authority
- mecmû'a-i münşe'ât: a compilation of model letters and official writings
- temlik: giving as property
- vakfetmek: to give a property permanently to a charitable purpose
- Dârü'l-kurrâ: a school that teaches the recitation (kıraat) of the Qur'an
- sicillât-ı şer'iyye: the register books of the kadı court
- tevliyet: the duty of administering a waqf, stewardship
- kethüdâ: the steward of an institution or official, the person who manages his affairs
The Dârülkurrâ and Its Place in Amasya
Dârülkurrâ is the name given to schools where the Qur'an was taught, memorized wholly or in part, and the modes of recitation were taught. The Ottomans also gave this name to sections of mosques set aside for lessons in recitation. Hüsameddin lists eight dârülkurrâs in the city center of Amasya; one of them is the Dârülkurrâ of Hâtun Sultan in this entry. According to a study examining Hüsameddin's records in this work, the dârülkurrâ was built in 911 [1505-06] in the Acem Ali quarter near the Bâlî Bey Mosque, around the present municipal covered car park. The administration of the waqf stayed with Şehir Kethüdâsızâde Şeyh Mehmed Arif Efendi and his children as long as it was used as a dârülkurrâ, and when the building was converted into a place for reading Qur'an sections (cüzhâne), it passed first to the Kürd Hâfız Oğulları and then to the Hacı Bey Oğulları. The same study notes that Hüsameddin says that even the site of the building was lost in the fires. It is reported that Ahmed Efendi, one of the sheikhs of recitation of this dârülkurrâ, took the post in 1021 [1612] and died in 1032 [1623].
The Hatun's Lineage and Identity
The lineage Hüsameddin gives goes back to Hacı Kutlu Şah. Of Kutlu Şah's sons, Şihabeddin Ahmed Şah served as emir of Amasya, and in 1359, when setting out on a campaign against the Karamanids, Kutlu Şah sent him to Sivas and gave Amasya to Şadgeldi. That the Hatun is linked to this dynasty of Eretna emirs through her paternal line is plausible.
But on the Hatun's father, Hüsameddin gives two different lineages: in one place Burak Beyzâde İbrahim Bey, in another Burak Beyzâde Mahmud Şah. In the waqf records the father's name also appears as "Mahmud Çelebi". So there are three different names in the sources, and which one is correct could not be determined.
The name İldî Hatun or Hâtun Sultan does not appear among the ten known consorts of Bayezid II; names such as Şirin, Hüsnüşah, Bülbül, Nigar, Gülruh, Ferahşad, Gülbahar, Gülfem and Mühürnaz are listed. Bayezid served as governor in Amasya from around 1454-56 until 1481. Since Bayezid became sultan in 1481, the Hatun's marriage belongs to the years of his governorship in Amasya, while the dârülkurrâ belongs to 911 [1505-06]; there are twenty-four years between them. Prince Mahmud (1475-1507), Hümaşah Sultan and Selçuk Sultan, named as the Hatun's children, are counted among Bayezid's children; Mahmud's mother is recorded in the source as unknown. This identification, which Hüsameddin makes with the words "are thought to be", could not be verified.
The Petition and Devletşâh
The compilation in which the petition appears and the incident of the Bursa cloth could not be found in another source. For the Devletşâh in the text, Hüsameddin writes in a footnote that he descended from Emîr Hasan and had a mosque built in the village of Sazdoğmuş in the subdistrict of Geldiklân; we could not verify this either. In the simplified meaning of the petition given in the footnote, it is understood that Devletşâh was the official who brought the garments to the lady.
Bibliography
Primary sources
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 7, p. 383. amasya.bel.tr
Academic studies
- Adem Yeşildağ, "Abdîzâde'nin Gözünden Amasya'da Kırâat İlmi Faaliyetleri", Sosyal Bilimler Araştırmaları -11-, ed. Hasan Yerkazan, Önder Eryılmaz, Amasya Üniversitesi Yayınları, 2024.
- Nebi Bozkurt, "Dârülkurrâ", TDV İslâm Ansiklopedisi. https://islamansiklopedisi.org.tr/darulkurra
- Kemal Göde, "Eretnaoğulları", TDV İslâm Ansiklopedisi. https://islamansiklopedisi.org.tr/eretnaogullari
Other sources