Amasya'da medfûn olan sâlifü'z-zikr Pervâne Beyzâde Azîzeddîn Mehmed Bey bin Mu'îneddîn Süleyman Bey'in mahdûmu olup 698 şevvâlinde [443] Simre eyâleti vâlîsi olarak Amasya'da ikâmet etmişdir. Mes'ûd Bey'in akrabâsından Gümüşlüzâde Sirâceddîn İsmâ'il Bey müstevfî-i eyâlet-i Rûmiyye olup eniştesi Söbüktay oğlu Şemseddîn Ugurbay vekîl-i umûru oldu. Şemseddîn Ahmed bin el-Verdî Simre kâdı'l-kudâtı ve Seyfeddîn Sunkurca Bey dahi kale dizdârı idi.
Moğol serdârı Kutlug Şâh'ın harekâtı Mısır hükümdârı el-Melikü'n-Nâsır Muhammed bin Kalavun'a aks eyledikde derhâl tertîb eylediği bir orduyu irsâl ediyor, Kutlug Şâh asâkir-i Mısriyye ile harb ederek mağlûb ve münhezim olup perîşân bir sûretde avdet etmekle asâkir-i Mısriyye Tatarlar'ı takîb ediyorlar, esnâ-yı ta'kîbde Mardin şehrine girip pek çok fezâyih-i menfûre icrâsıyla Kutlug Şâh'ın mezâlimine bir nazîre yapıyorlardı.
Bîçâre Anadolu Türkmenleri, tâbi' oldukları Tatar hükûmeti ile isti'âne etdikleri Mısır Türkleri arasında menâfi'-i İslâmiyyeden, hissiyât-ı milliyeden bî-haberâne muhârebeler oluyor, bunlar yek-diğeriyle kör döğüşüne çıkıyorlar, hangisi galebe ederse gâlibin pençe-i zulmü altında Türkmenler eziliyordu. Fakat Türkmen beyleri bu kadar mezâlime rağmen saltanat-ı Selçûkiyye'den ümîdlerini kesmiyorlar, Sultân Mes'ûd'un azl ve habsinden fevkalâde müte'essir olarak Konya'da ikâmet eden birâderzâdesi Sultân Alâ'eddîn Keykubâd'ı takviye ederek istiklâlini i'lân etmek istiyorlardı.
Mısır harbinde Kutlug Şâh'ın perîşân bir sûretde münhezimen avdeti, [444] Türkmen beylerinden bir kısmını fevkalâde ümid-vâr ederek bunlara mu'în olan Tatar ümerâsından İfak (İbak) bin Baycu Noyin oğlu Sülimiş Bay ortaya atılıyor, bir cem'iyyet-i ihtilâliyye teşkîl ederek Sultân Alâ'eddîn Keykubâd'ın istiklâlini i'lân ediyor, Sultân Mes'ûd'un azl ve habsinden dolayı zâten her tarafda sultân-ı müşârün-ileyhin nâmına hutbe okunmakla Sülimiş Bay'ın isyânı Moğol hükûmetini endîşeye düşürüyordu.
Sultân Mahmûd Gazân Hân, hükûmet-i Mısriyye'nin Baltubay'a mu'âvenetinden, asâkir-i Mısriyye'nin Mardin şehrinde irtikâb etdikleri fezâyihden ve ba'dehû Türkmen beylerinin harekâtından son derece hiddet ederek bi'z-zât kendisi bir kuvve-i külliye ile Anadolu'ya geliyor, Sülimiş Bay'ı halkın nazarından düşürmek için Sultân Alâ'eddîn Keykubâd'ın aleyhinde hurûc etmekle ithâm⁴²¹ ederek harekât-ı istîsâliyyesini muhık göstermeğe çalışıyordu.
Binâ'en-aleyh Simre (Amasya) eyâleti nâzırı İşboğa Noyin'i, bir kuvve-i kâfiye ile Sülimiş Bay'ın aleyhine i'zâm etdikden sonra kendisi de Konya üzerine gidiyor, İşboğa Noyin kemâl-i sür'atle gidip Sülimiş Bay'ı [445] 699'da Kayseriyye'de basıp tutuyor⁴²², başındaki cem'iyyeti dağıtdıkdan sonra Gazân Hân'ın huzûruna takdîm ediyordu. Gazân Hân dahi Câmiu'd-Düvel gibi tevârîh-i mühimmede mezkûr olduğu üzere Sülimiş Bay'ı ve etbâ'ını katl etdikden sonra Sultân Alâ'eddîn Keykubâd'ı ibtidâ tekrîm ve ba'dehû azl edib Isfahân şehrine i'zâm etdikden sonra katl etdirmiş ve Konya eyâletini Babazâde Mücîreddîn Emîr Şâh Bey'e tevcîh etmişdir.
Gazân Hân'ın bu ikinci sultânı dahi azl ve nefy ederek saltanat-ı Selçûkiyye'yi Anadolu'dan kaldırması, Türkmenler üzerinde pek büyük te'essürâtı mûcib ve uç beylerinin istiklâline bâ'is olduğu cihetle Kastamonu'da Devletşâhzâde Gıyâseddîn İbrâhim, Tire'de Aydın, Manîsâ'da Saruhan, Muğla'da Menteşe, Silifke'de Karamânzâde Bedreddîn Mahmûd, Kütahya'da Germiyânzâde Alîşîr, Isparta'da Hamîd, Antalya'da Teke⁴²³ Beyler i'lân-ı istiklâl etdikleri gibi Söğüt kasabasında dahi Gâzi Ertuğrul Beyzâde Muzaffereddîn Osmân Bey kendi nâmına hutbe-i istiklâlî okutmuşdur.
Yukarıdan beri devâm eden tafsîlât-ı târîhiyyeden müstebân olduğu üzere Söğüt emâretinde bulunan müşârün-ileyh Muzaffereddîn Osmân Bey [446] ibtidâ Simre hükümdârı Sultân Gıyâseddîn Mes'ûd nâmına, bunun azl ve habsinden sonra birâderzâdesi Sultân Alâ'eddîn Keykubâd nâmına ba'dehû kendi nâmına hutbe okutarak nîm-müstakil bir sûretde mücâhedâtına devâm etmekde idi. Ancak 699'da Sultân Alâ'eddîn Keykubâd'ın dahi azl ve nefyine binâ'en doğrudan kendi nâmına hutbe okutmakla i'lân-ı istiklâl etmiş olduğu muhakkakdır.
Bu hutbe-i istiklâlin hangi ayda kırâ'at edildiği tedkîkâtına gelince el-Muhtasar Fî Târîhi'l-Beşer'de İmâdeddîn İsmâ'il bin Muhammed bin Arabşâh "699 rebî'ulevvelinin yirmi yedinci gününe müsâdif olan kânûn-ı evvel-i rûmînin yirmi üçüncü gününde Moğol askeri Humus civârında asâkir-i Mısriyye ile harb ve Gazân Hân'ın galebe etdiğini" tahrîr etmekdedir.
Şu kayd-ı târîhiyyeden müstebân olduğu üzere Sultân Alâ'eddîn Keykubâd'ın 699 senesi saferinde azl ve nefy edildiğinde ve hutbe-i istiklâl-i Osmânî sene-i mezbûre saferinin yirmisinden sonra ve rebî'ulevvelin yirmisinden evvel olduğunda şübhe yokdur. Konya'da saferin evâhirinde vâki' olan hâdise-i azlin haberi Söğüt kasabasına ancak rebî'ulevvelin evâ'ilinde vâsıl olabileceği cihetle hutbe-i istiklâlin 699 rebî'ulevvelinde olduğu anlaşılır.
Sultân Osmân Hân-ı Evvel hazretleri, bidâyet-i emâretinden beri diyâneti, adâleti rehber-i harekât ittihâz ederek mücâhedât-ı dîniyyesiyle iştihâr ve "Gâzi" unvân-ı celîlini ihrâz için dîn uğurunda bütün varlığını îsâr etdiği [447] târîhen muhakkak ve sûret-i resmiyyede muhteşem bir alay tertîb ederek kırâ'at-ı mevlid âdet-i müstahsenesi dahi kendisinden evvel gelen selâtîn-i İslâmiyye arasında gayr-ı ma'hûddur.
Saltanat-ı celîle-i Osmâniyye'nin her sene teyemmünen icrâ buyurduğu mevlid-i şerîf alay-ı vâlâsının tâ bidâyet-i te'essüsünden beri devâm edegeldiğine, cum'a atiyyesi nâmıyla ma'lûm olan sadakât-ı azîmenin her cum'a bezli, Sultân Osmân Hân-ı Evvel hazretlerinden beri selâtîn-i Âl-i Osmân'ın mu'tâd-ı hümâyûnları olduğuna ve sultân-ı müşârün-ileyhin imâmı olduğu zann edilen Süleyman Çelebi merhûmun tertîb eylediği manzûme-i mevlidin vücûduna nazaran hâkân-ı müşârün-ileyh hazretleri 699 senesi rebî'ulevvelinin on ikinci cum'a gününde kendi nâmına hutbe okudup teşekküren-lillâhi Ta'âlâ Resûl-i Ekrem Efendimiz Hazretleri'nin mevlid-i sa'âdetleri merâsimini îfâ ve bezl-i sadakât etdiği ve ba'dehû her sene bu merâsim îfâ edilerek görülen lüzûm üzerine manzûme-i mevlidin tertîb edilmiş olduğu tebeyyün eder.
Şu hesâb üzerine rebî'ulevvelin yirmi yedisiyle on ikisi arasında vâki' on beş gün, kânûn-ı evvelin yirmi üçünden bi't-tenzîl hutbe-i istiklâl-i Osmânî 699 senesi kânûn-ı evvelinin sekizinci gününe tesâdüf eder. Binâ'en-aleyh selâtîn-i Âl-i Osmân hazerâtı, istiklâl-i Osmânî merâsim-i mahsûsasını bir vazîfe-i dîniyye olmak üzere her senenin rebî'ulevvelinde on ikinci günü mevlid-i şerîf alay-ı vâlâsıyla îfâ buyurmakdadırlar.
Amasya vâlîsi Mühezzebeddîn Mes'ûd Bey, Gazân Hân'ın Mısır seferinde [448] Simre eyâleti nâzırı İşboğa Noyin ile beraber harbe gidip Söbüktay oğlu Şemseddîn Ugurbay⁴²⁴ Amasya'da vâlî kâ'im-makâmı kalmış, Amasya eyâleti Tatar askerinden boşalmış olduğu cihetle her türlü harekâta müsâ'id bir hâle gelmiş idi.
Bu müsâ'ade-i ahvâlden istifâde etmeğe çalışan Devletşâhzâde Gıyâseddîn İbrâhim Bey bin Sultân Süleyman öteden beri Sinop livâsında ve bütün Kastamonu vilâyetinde ceddinin ve pederinin fethinden dolayı iddi'â-yı hukûk etmekde olduğu münâsebetle birâderi İsmâ'il Bey ile ittifâk ederek ibtidâ Sinop'u ve ba'dehû Kastamonu ve havâlîsini zabt ve istîlâ ve Tutaş oğlu Şemseddîn Timur Bey'i tard etmekle sâ'ir uç ümerâsı gibi i'lân-ı istiklâl etmişdir.
Simre eyâleti vâlîsi Mühezzebeddîn Mesûd Bey 699 cumâde'l-ûlâsında Amasya'ya avdet eyledikde Kızılırmak'ın cihet-i şimâliyyesini tamâmiyle istîlâ eden Devletşâh Oğulları'nı Kastamonu eyâletinden def' için harb etmek lüzûmunu anlıyor, fakat ne Tatarlar'dan ne de Türkler'den aslâ emîn olamıyordu.
Çünkü bidâyet-i emâretinden beri nâzır-ı eyâlet İşboğa Noyin ile vekîl-i emâret Ugurbay, Tatar oldukları münâsebetle Mes'ûd Bey'i fevkalâde tazyîk ederek enzâr-ı umûmiyyede pek çok mezâlim icrâsına sevk ediyor, [449] Mes'ûd Bey dahi genç, gâyet müteharrik, mütekebbir, harîs-i şöhret bir adam olduğu münâsebetle bir tarafdan Sultân Mes'ûd'un etvâr-ı mülûkânesini izhâr ederek ibrâz-ı azamet ediyor, diğer tarafdan pek lâ'ubâliyâne irtikâb-ı fısk u fücûr ederek bütün seyyi'âtını halka gösteriyordu.
Hulâsa Mes'ûd Bey'in kibir ve gurûru Tatarlar'ı, fısk u fücûru da Türkler'i pek ziyâde dil-gîr etmiş idi. Bu cihetden Câmiu'd-Düvel'de mezkûr olduğu üzere bütün eyâlet halkı Mes'ûd Bey'in zevâl-i ikbâlini dört gözle gözlüyorlar, bunun seyyi'ât-ı ef'âlinden dolayı Tatarlar'ın îkâ'-ı mezâlim etmesinden Allâh'a sığınıyorlardı.
Nihâyet Mes'ûd Bey mevki'-i resmîsini, ikbâl-i zâtîsini muhâfaza etmek için 699 cemâziyelâhirinde⁴²⁵ Kastamonu hâkimi Sultân Gıyâseddîn İbrâhim bin Sultân Süleyman⁴²⁶ harbine giderek Sinop havâlîsinde eylediği muhârebede maktûl ve cesedi Amasya'da pederinin türbesine menkûl olarak Simre emâretine Şemseddîn Ahmed el-Lâkûşî nasb edilmişdir.
In Modern English
He was the son of Pervâne Beyzâde Azîzeddin Mehmed Bey (son of Muînüddin Süleyman Bey), mentioned above and buried in Amasya. In Shawwal 698 [1298-99] he took up residence in Amasya as governor of the province of Simre. Gümüşlüzâde Sirâceddin İsmail Bey, a relative of Mesud Bey, was müstevfi of the province of Rûm, and his brother-in-law Şemseddin Ugurbay, son of Söbüktay, became the deputy who managed his affairs. Şemseddin Ahmed bin el-Verdî was chief judge of Simre, and Seyfeddin Sunkurca Bey was commander of the castle.
When the actions of the Mongol commander Kutlug Shah ran against the interests of the Egyptian ruler al-Malik al-Nâsır Muhammed bin Kalavun, he immediately sent an army he had prepared. Kutlug Shah fought the Egyptian troops and was defeated, and returned in disarray; the Egyptian soldiers, pursuing the Tatars, entered the city of Mardin and committed many loathsome cruelties, doing the like of Kutlug Shah's own cruelties.
The wretched Turkmens of Anatolia found themselves caught between the Tatar government to which they were bound and the Egyptian Turks from whom they received help, in wars waged in ignorance of the interests of the Muslims and of national feeling; these fought each other blindly, and whichever won, the Turkmens were crushed under the claws of the victor's tyranny. Yet despite so much cruelty the Turkmen beys did not give up their hope in the Seljuk sultanate; deeply affected by the deposition and imprisonment of Sultan Mesud, they wished to support his nephew Sultan Alâeddin Keykubâd, who lived in Konya, and to proclaim independence.
Kutlug Shah's return in defeat and disarray from the Egyptian war gave some of the Turkmen beys great hope. Among the Tatar emirs who supported them, Sülimiş Bay, son of İfak (İbak), son of Baycu Noyin, came forward; he formed a rebel band and proclaimed the independence of Sultan Alâeddin Keykubâd. Because of the deposition and imprisonment of Sultan Mesud, the sultan's name was already being mentioned everywhere and the khutba was being read in his name, so Sülimiş Bay's revolt filled the Mongol administration with anxiety.
Sultan Mahmûd Ghazan Khan, extremely angered by the Egyptian government's help to Baltubay, by the outrages of the Egyptian soldiers in Mardin, and then by the actions of the Turkmen beys, was coming into Anatolia in person with a great force. To discredit Sülimiş Bay in the eyes of the people, he accused him of rising against Sultan Alâeddin Keykubâd,⁴²¹ trying to justify his own campaign of destruction.
Thereupon, after sending İşboğa Noyin, overseer of the province of Simre (Amasya), against Sülimiş Bay with a sufficient force, he himself marched on Konya. İşboğa Noyin went with great speed and in 699 [1299-1300] surprised and seized Sülimiş Bay at Kayseri,⁴²² and after scattering the band under him presented him before Ghazan Khan. Ghazan Khan, as is recorded in important chronicles such as Câmiu'd-Düvel, killed Sülimiş Bay and his followers, then first hosted Sultan Alâeddin Keykubâd, afterwards removed him from office and sent him to the city of Isfahan, where he had him killed; he gave the province of Konya to Babazâde Mücîreddin Emîr Şâh Bey.
Ghazan Khan's removal of this second sultan too, sending him into exile and abolishing the Seljuk sultanate in Anatolia, made a very great impression on the Turkmens and led to the independence of the frontier beys. Just as the beys declared their independence in Kastamonu (Devletşâhzâde Gıyâseddin İbrahim), in Tire (Aydın), in Manisa (Saruhan), in Muğla (Menteşe), in Silifke (Karamanzâde Bedreddin Mahmud), in Kütahya (Germiyanzâde Alîşîr), in Isparta (Hamid) and in Antalya (Teke),⁴²³ so in the town of Söğüt Gazi Ertuğrul Beyzâde Muzaffereddin Osman Bey had the khutba of independence read in his own name.
As is understood from the historical details given above, the said Muzaffereddin Osman Bey, who held the emirate of Söğüt, carried on his struggle in a semi-independent manner, first having the khutba read in the name of Sultan Gıyâseddin Mesud, ruler of Simre; after his deposition and imprisonment, in the name of his nephew Sultan Alâeddin Keykubâd; and then in his own name. It is certain, however, that when Sultan Alâeddin Keykubâd too was removed from office and exiled in 699 [1299-1300], he proclaimed his independence by having the khutba read directly in his own name.
As for investigating in which month this khutba of independence was read, in al-Mukhtasar fî Târîkhi'l-Bashar, Imâdeddin İsmail bin Muhammed bin Arabshah writes that "on the twenty-third day of the Rûmî month of Kânûn-ı evvel, corresponding to the twenty-seventh day of Rabî' al-awwal 699, the Mongol army fought the Egyptian army near Homs, and Ghazan Khan won."
As is understood from this dated record, there is no doubt that Sultan Alâeddin Keykubâd was removed and exiled in Safar 699, and that the Ottoman khutba of independence was read after the twentieth of Safar of the same year and before the twentieth of Rabî' al-awwal. Since news of the deposition, which took place at the end of Safar in Konya, could reach the town of Söğüt only at the beginning of Rabî' al-awwal, it is understood that the khutba of independence was read in Rabî' al-awwal 699.
His Majesty Sultan Osman Khan I, from the beginning of his emirate, took piety and justice as his guide and became famous for his struggles for the faith; it is historically certain that he sacrificed all he had for the faith in order to win the honorable title of "Gazi". The fine custom of officially organizing a magnificent procession and having the mevlid recited was not known among the Islamic sultans before him.
Considering that the mevlid-i şerif procession of the Ottoman sultanate, held every year, has continued since the very foundation; that the distribution of the great alms known as "cuma atiyyesi" (Friday gift) every Friday has been the custom of the Ottoman sultans since Sultan Osman Khan I; and that there exists a mevlid poem composed by the late Süleyman Çelebi, believed to have been the imam of the said sultan, it is understood that the said khan, on the twelfth Friday of Rabî' al-awwal 699, had the khutba read in his own name, thanked God, held the ceremony for the birthday of the Noble Messenger, our Lord, and distributed alms, that this ceremony was then held every year, and that the mevlid poem was composed when this was deemed necessary.
According to this calculation, when the fifteen days between the twenty-seventh and the twelfth of Rabî' al-awwal are subtracted from the twenty-third of Kânûn-ı evvel, the Ottoman khutba of independence falls on the eighth day of Kânûn-ı evvel of the year 699. For this reason the Ottoman sultans, as a religious duty, hold the ceremony of independence every year on the twelfth day of Rabî' al-awwal with the mevlid-i şerif procession.
When Mühezzebeddin Mesud Bey, governor of Amasya, went to war together with İşboğa Noyin, overseer of the province of Simre, on Ghazan Khan's Egyptian campaign, Şemseddin Ugurbay,⁴²⁴ son of Söbüktay, remained in Amasya as the governor's deputy; since the province of Amasya had been emptied of Tatar soldiers, it had become suitable for every kind of movement.
Devletşâhzâde Gıyâseddin İbrahim Bey, son of Sultan Süleyman, who tried to exploit this favorable situation, had long laid claim to the sanjak of Sinop and the whole province of Kastamonu on account of his grandfather's and father's conquest; agreeing with his brother İsmail Bey, he first seized and occupied Sinop, then Kastamonu and its surroundings, drove out Şemseddin Timur Bey, son of Tutaş, and, like the other frontier emirs, proclaimed his independence.
When Mühezzebeddin Mesud Bey, governor of the province of Simre, returned to Amasya in Jumada al-awwal 699, he understood that fighting was necessary to drive the Devletşâhoğulları, who had completely seized the northern bank of the Kızılırmak, out of the province of Kastamonu, but he could trust neither the Tatars nor the Turks at all.
For from the beginning of his emirate, the provincial overseer İşboğa Noyin and the deputy Ugurbay, being Tatars, had pressed Mesud Bey extremely hard and driven him into committing many acts of tyranny in the sight of the people. Mesud Bey, being young, very restless, arrogant and fond of fame, on the one hand displayed the manner of a ruler like Sultan Mesud and put on airs of grandeur, and on the other committed sin and immorality with great indifference, showing all his vices to the people.
In short, Mesud Bey's arrogance had wearied the Tatars and his immorality had wearied the Turks. For this reason, as is recorded in Câmiu'd-Düvel, all the people of the province eagerly awaited the extinguishing of Mesud Bey's fortune and took refuge in God from the Tatars' acts of tyranny caused by his evil deeds.
In the end, to protect his official position and personal standing, Mesud Bey went in Jumada al-akhira 699⁴²⁵ to fight Sultan Gıyâseddin İbrahim,⁴²⁶ son of Sultan Süleyman and ruler of Kastamonu. He was killed in the battle around Sinop; his body was carried to Amasya to his father's tomb, and Şemseddin Ahmed el-Lâkûşî was appointed to the emirate of Simre.
Notes and Research
Old Words in the Text
- mahdûm: son
- müstevfî: official who keeps the state's financial accounts
- vekîl-i umûr: deputy who manages affairs
- dizdâr: castle commander
- kâdı'l-kudât: chief judge
- fezâyih: outrages, evil and shameful deeds
- istîsâl: uprooting, destroying
- hutbe-i istiklâl: khutba of independence; since the khutba was read at the Friday prayer in the ruler's name, it was a sign of sovereignty
- uç beyi, serhad beyi: ruler of a frontier region
- cum'a atiyyesi: alms distributed by the Ottoman sultans on Fridays
- mevlid-i şerîf: the ceremony commemorating the birth of the Prophet Muhammad and the poem composed for it
- ihrâz: winning, gaining
- îsâr: sacrificing for another
- fısk u fücûr: sin and immorality
- mütekebbir, harîs-i şöhret: arrogant, fond of fame
- vâlî kâ'im-makâmı: governor's deputy
- mutâva'atkârâne: submissively, obediently
- sâbık, sâlifü'z-zikr: former, previously mentioned
Mühezzebeddin Mesud Bey and the Pervâneoğulları
Mühezzebeddin Mesud is one of the rulers of the Pervâneoğulları principality. According to the encyclopedia entry, when Muînüddin Mehmed died in Konya in 696 (1297), he was succeeded by Mühezzebüddin Mesud, son of his brother Mühezzebüddin Ali. Hüsameddin, however, presents Mühezzebeddin Mesud as the son of Azîzeddin Mehmed Bey. According to the same entry, Mesud Bey took Mücîrüddin Emîrşah, appointed by the Ilkhanids, as his son-in-law, seized Bafra and Samsun, fell into a trap set by the Genoese and was captured, was taken to Kaffa, and was freed in 697 (1298) after paying a ransom of 900,000 dirhams. His death occurred in Sinop in 700 (1300); he was succeeded by his son Gazi Çelebi. The death Hüsameddin describes, that is, his being killed around Sinop in 699 in battle with Sultan İbrahim of Kastamonu and his body being brought to Amasya, does not agree with this information. The charges Hüsameddin brings against Mesud Bey (arrogance and immorality) do not appear in the sources examined.
The encyclopedia entry mentions works the Pervâneoğulları had built in and around Sinop: the Sinop Great Mosque, built in 666 (1267-68) by Muînüddin Süleyman Pervâne, and the madrasa behind it are foremost among them. The end of the Pervâneoğulları came in 1322: after the death of Gazi Çelebi his daughter took over the government, and Süleyman Bey of the Candaroğulları in Kastamonu annexed Sinop to his own country.
Sülemiş Bay's Revolt
The man Hüsameddin calls "Sülimiş Bay" appears as Sülemiş in the encyclopedia entries and is a grandson of Baycu Noyan, who defeated the Seljuks at Kösedağ. The genealogy Hüsameddin gives ("son of İfak, son of Baycu Noyin") agrees with this. Sülemiş rebelled in the winter of 698 (1299), angry that Ghazan had appointed Bayıncar commander-in-chief of the Anatolian army. According to the encyclopedia entry, while the revolt was being suppressed most of Sülemiş's Mongol soldiers went over to Kutluğ Shah's side (7 April 1299); Sülemiş fled to the Mamluk country, returned, was captured near Ankara and was killed in the city square in Tabriz (27 September 1299). Hüsameddin's account that "İşboğa Noyin captured Sülemiş at Kayseri" does not match this course of events; moreover, while Kutluğ Shah is mentioned in the previous entry of the book as the commander sent against Baltu, here he appears again as the commander returning in defeat from Egypt. The sources record that Kutluğ Shah was commissioned against both Baltu and Sülemiş.
Whether Ghazan Khan turned toward Anatolia or toward Syria is also reported differently. According to the encyclopedia entry, when Ghazan reached Baghdad he learned of the revolt of Sülemiş, governor-general of Anatolia, gave up the Syrian campaign and turned his forces against Sülemiş. Sülemiş's sack of Mardin led to a new Syrian campaign; the battle won at Wâdî al-Khazindâr between Hama and Homs took place on 22 December 1299, and the Mongols entered Damascus in January 1300. The battle Hüsameddin dates to "the twenty-third of the Rûmî Kânûn-ı evvel, corresponding to the twenty-seventh of Rabî' al-awwal 699" coincides with this date (22 December 1299); that is, the date in the book agrees with the date of this battle, while the conclusions drawn from it are Hüsameddin's own. Ghazan's marching on Konya could not be verified in another source.
The End of Alâeddin Keykubad III
Hüsameddin writes that Ghazan, after Sülemiş, removed Keykubad from office, sent him to Isfahan and had him killed. According to the encyclopedia entry, Alâeddin Keykubad III ascended the throne in Konya on 13 October 1298, did not support the Sülemiş revolt, moved away from the country, met Ghazan in the Mosul region on his return from the Syrian campaign, and Ghazan granted him by yarlıg the administration of the whole Seljuk country. Keykubad, who later turned to tyranny and confiscations, was placed under the supervision of Abışka Noyan, tried in Tabriz and pardoned, but deposed; in his place Mesud II was put on the throne a second time (702/1302-03; according to Niğdeli Kadı Ahmed, 19 May 1303). The same entry also says that Keykubad was stabbed to death in Isfahan by one of his retinue. That is, Keykubad's deposition is moved up by about three years in the book. For this reason Hüsameddin's calculation, which ties the date of Osman Bey's independence to Keykubad's deposition, cannot be reconciled with the encyclopedia account.
Osman Bey's Independence and the Mevlid Debate
Hüsameddin places the date on which Osman Bey declared independence by having the khutba read in his own name on the twelfth of Rabî' al-awwal 699 and the eighth of December 1299; he bases this on the holding of mevlid ceremonies every year on the twelfth of Rabî' al-awwal and on the Ottoman sultans' tradition of Friday alms. This connection is Hüsameddin's own inference; it could not be verified in the sources examined.
In the entry on Osman, 1299 is recorded as the year of Osman's conquest of Bilecik and of his independence in the Ottoman tradition. According to the same entry, the tradition that Osman had the khutba read in his own name was added in later periods by those who believed the dynasty began with Osman; Neşrî, for his part, writes that the khutba was read in Osman's name when the Seljuk dynasty disappeared with Keykubad's death. The entry also states that the beys and emirs of Anatolia declared their sultanates, with khutba and coinage, only in 1335, upon the death of Abu Sa'id Bahadur Khan and the extinction of the Ilkhans of Genghisid line, and that 1299 as a legal founding date is not enough, by Islamic tradition, to constitute holding khutba and coinage. The same entry notes that with his taking of Karacahisar Osman held the region in fact and appeared to have replaced the Seljuk-Ilkhanid deputies; since in 698 (1299) Osman was master of a wide country from Eskişehir to Bilecik and Yenişehir, he gave İnönü to his son Orhan, Yarhisar to Hasan Alp and İnegöl to Turgut Alp.
The entry on Keykubad III mentions the tradition that Alâeddin Keykubad gave Osman Gazi a principality; it notes that the Turkish deed of grant and the Persian edicts said to have been sent to Osman are forgeries.
The Kastamonu and Sinop Side
Hüsameddin's account of "Devletşâhzâde Gıyâseddin İbrahim" and his brother İsmail Bey could not be verified under these names in the encyclopedia entries examined. For the Kastamonu region the entries draw a different picture: Geyhatu granted Eflani and its surroundings as iqta to Şemseddin Yaman Candar, the founder of the Candaroğulları, who replaced the Çobanoğulları principality, while his son Süleyman Bey took Kastamonu and Safranbolu.
Bibliography
Primary sources
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 2, p. 372–374. amasya.bel.tr
Academic studies
- Muharrem Kesik, "Pervâneoğulları", TDV İslâm Ansiklopedisi, vol. 34, 2007, p. 245–246. https://islamansiklopedisi.org.tr/pervaneogullari
- Faruk Sümer, "Keykubad III", TDV İslâm Ansiklopedisi, vol. 25, 2022, p. 359–361. https://islamansiklopedisi.org.tr/keykubad-iii
- "Gāzân Han", TDV İslâm Ansiklopedisi. https://islamansiklopedisi.org.tr/gazan-han
- "Osman I", TDV İslâm Ansiklopedisi. https://islamansiklopedisi.org.tr/osman-i
- "Candaroğulları", TDV İslâm Ansiklopedisi. https://islamansiklopedisi.org.tr/candarogullari