Şehzade Şehinşah (Prince Şehinşah), one of the eight sons of Bayezid II, is mentioned in Ottoman sources far less often than his brothers Ahmed, Korkud and Selim. Yet he served for twenty-eight years as sanjak governor of Konya, administering that demanding region caught between the memory of the old Karamanid dynasty and the new Ottoman order, and his death fell in the darkest days of the Şahkulu rebellion and the struggle for the throne among the princes. Amasya is given as his place of birth, Konya as his place of death and Bursa as his burial place. His tie to Amasya amounts to a single piece of birth information, and even that is not stated with one voice in the sources.

Some accounts state that Şehinşah died in Amasya and was buried in the Tomb of Şehzade Ahmed in that city. None of the sources consulted supports this. The Tomb of Şehzade Ahmed is not in Amasya but in Bursa, within the Muradiye Complex, and it was built by a decree of Selim I (Selim the Grim) dated 1513 (H. 919). Şehinşah died in the sanjak of Konya and was buried in Bursa.

Birth and Family

Şehinşah was the son of Bayezid II by Hüsnüşah Hatun. His name also appears in the sources as Şehenşah, Şehin or Şahinşah. His mother's name is likewise written in different ways: Hüsnüşah, Hüsnişah, Hüsnüşad, and, in a foundation deed of 1497, Hüsnüşaz. Selim I, who later took the throne, was his brother. Abdullah, Ahmed, Korkud, Alemşah, Mahmud and Mehmed were also sons of the same father. Şehinşah was the eldest of the surviving sons, a position that made him at once a strong candidate in the struggle for the throne and a figure watched with suspicion.

The year of his birth is uncertain. İdris-i Bitlisi, Müneccimbaşı, Solakzâde, Aşıkpaşazâde and Hoca Sadeddin give H. 865 (1460-1461). Mehmed Süreyya and Uzunçarşılı say H. 869 (1464-1465), Öztuna writes 1474, and some more recent studies point to around 1470. Hamit Şafakcı, recalling that Bayezid remained sanjak governor of Amasya for about thirty years, observes that Şehinşah may be said to have been born here in 1461; in other words, the Amasya birth rests not on a direct record but on an inference. A local source from Konya, on the other hand, gives Manisa as the place of birth. Since no document states the day or month of his birth, no date has been invented here.

Two views exist about the origin of Hüsnüşah Hatun. According to the first, she was the daughter of Karamanoğlu Nasuh Bey, who had a mosque, a bath, a Quran school and a primary school built in Konya. Öztuna, Uluçay, Alderson, Uzunçarşılı and Eravcı hold this view. Koman wrote that, after Cem, Şehinşah, the son of this Karamanid princess, was appointed to Konya in order to please the people of Karaman. In the foundation deed of Karamanoğlu Pir Ahmed Bey, Hüsnişah is called "my sister"; in his deed of 1512, Pir Ahmed dedicates the merit of the Quran to be recited to his father Nasuh Bey and his sister Hüsnüşah. The second view belongs to Necdet Sakaoğlu, who says that the formula "Hüsnüşah binti Abdülcelil" in the deed shows her to have been of concubine origin. Şafakcı notes that the entries in the foundation deeds confuse the matter and that the documents do not suffice to settle it. What is beyond dispute is that, in her letter announcing Şehinşah's death and in the phrase she had engraved on her seal, she introduces herself simply as Şehinşah's mother. She had two children by Bayezid: Sultanzade Hatun and Şehinşah. Şehinşah assigned his sister a daily stipend of one hundred akçe from his own annual allowance.

Hüsnüşah accompanied her son to every place where he served, took his body to Bursa after his death, and was herself buried there, to the north of Şehinşah's tomb. A date around 1513 is given for her death, but an account-book entry of 18 March 1522 shows that she was given a bundle-gift (âdet-i boğça), which means that 1513 cannot be taken as certain.

Şehinşah's only known wife is Mükrime Hatun. According to Kepecioğlu she was the daughter of Abdülhalık, that is, a woman who had converted to Islam. Erdoğru, however, writes that Şehinşah's father-in-law was Nasuh Çelebi, the Karaman fief overseer. In Bursa, southwest of the Muradiye, stands a square-plan Tomb of Mükrime Hatun built of courses of stone and brick; it is said to have been built in 1515, and Mükrime is said to have died in 1517. Yet a record of 1522 shows that Şehinşah's wife, too, was given a bundle-gift. On 25 May 1517 Mükrime stipulated 91,000 dirhams for the recitation of a section of the Quran at the grave of her son Mehmed, which suggests that the first person buried in the tomb was her son.

His Children

The number and names of Şehinşah's children vary according to the sources. Some studies count five sons (Mehmed Şah, Alaeddin, Mahmud, Mustafa, Orhan) and a daughter. Mehmed Süreyya and Öztuna mention only Mehmed and Mahmud; Mahmud died in Istanbul in 1510 and was buried near Fatih. Alderson gives the names Alaeddin, Mahmud, Mehmed and Mustafa, while Fisher writes that the sons were Orhan and Mehmed. The name Alaeddin appears in the salary register, but the wording there does not clearly show that he was Şehinşah's son and states only that he was a prince. Şafakcı accepts as certain only one son, named Mehmed, and a daughter whose name is unknown. The existence of the daughter is understood from a record showing that Hayreddin, who served as secretary to the prince's daughter from Şehinşah's stipend, was assigned a timar after the prince's death.

More is known about his son Mehmed. In 1501 the sanjak of Niğde was given to him as a revenue grant (has) of 351,369 akçe. Öztuna writes that he was governor of the sanjak of Beyşehir from 1502 to 1511. Mehmed married the younger daughter of his uncle Şehzade Abdullah; this lady, who appears in the sources as Şahnisa, is recorded as Aynişah in records of 1505 and 1512. Aynişah lies in Bursa in the tomb of his grandmother Şirin Hatun. Mehmed was rewarded in 1503 for his services in the Karaman rebellion of 1501 and in the attack of the Varsak, and when Şahkulu tried to take Konya he was among those who defended the city. After his father's death the post at Konya was given to him, but when Şehzade Ahmed marched on Konya in 1512 he took refuge with Selim and was killed in Bursa. The date of his death is given in forms ranging between 16 December 1512 and 5 January 1513; according to the court registers he was alive on 27 November 1512 and dead by 24 January 1513. His age at death is given as twenty-four, twenty-one or seven.

From Sanjak to Sanjak

In Ottoman custom a prince was sent to a sanjak as soon as he left childhood, and a guardian called a lala was assigned to him. Şehinşah was circumcised in 1480 by Mehmed II (the Conqueror), after which the sanjak of Menteşe was given to him. When Abdullah was sent to Konya in July 1481, after Bayezid's accession, Şehinşah became governor of Manisa (Saruhan), and in 1483, when Abdullah died, he was transferred from Manisa to Konya. His posts are thus listed as Menteşe (1480-1481), Saruhan (1481-1483) and Konya (1483-1511). The date of his appointment to Konya appears in some sources as 1484 and in others as 1498; Şafakcı says that these dates should be treated with caution, since İbn Kemal and Oruç Bey give 1483.

The traces of the Manisa years can be seen in his mother's charitable works. In her name Şehinşah had the Hatuniye Mosque, a school, a soup kitchen, the Kurşunlu Han and the Serabat Bath built, and the mosque appears to have been completed in 1490. Since he is known to have been governor of Konya at that date, it is also possible that the endowment had been founded earlier. He also had built the Princes' Tomb, also known as the Tomb of the Twenty-Two Sultans, in which princes and sultans' children who died during his time at Manisa were to be buried. It held the sarcophagi of eight princes and fourteen sultans' children.

According to the TDV Encyclopedia of Islam, Cem Sultan was sent to Konya in late 1474 and served there for about seven years. When he entered the struggle for the throne with his elder brother Bayezid II in 1481-1482, he gained the support of the people of Konya, but the city suffered considerable damage in the conflict. In Cem's place Bayezid sent first his son Abdullah, then, after Abdullah's death, Şehinşah, and after Şehinşah's death his grandson Mehmed. Şehinşah stayed there until his death, for nearly twenty-eight years, and governed the sanjak of Beyşehir together with Konya.

Konya is a demanding post for a prince. It is the old center of Karaman, and the memory of the Karamanids, the neighborhood of the Mamluks, the Dulkadir and Safavid frontier, and the nomadic tribes all meet here. That Şehinşah was tied to the Karamanid family through his mother must have made it easier to bind the tribes of the region to the Ottoman order. It is said that in Konya he continued the policy of his grandfather Nasuh Bey, that he endowed revenues to the Nasuh Bey Bath (the Küçük Hamam) in Karaman so that the Quran might be recited for his mother's soul, and that he had a small mosque built in the village of Çeplek in İçel. The revenues of these endowments were met from the hamlet of Akpınar in the Kaş district of Konya, the village of Kınık and the Çayırçimen Farm. It is probable that these works were built or renovated in Şehinşah's time.

His Divan, His Men and His Income

Princes set up in their sanjaks a small copy of the central divan. The members of the council, which met on certain days of the week, were the lala, the treasurer and the chancellor. Şehinşah's entourage included a chamber chief, a standard-bearer, a salary clerk, a chief of the armorers, a steward, a head tailor, a head cook, a military bandsman, a gentleman-at-arms, a courier, a chief of the doorkeepers and secretaries. These officials did not serve the prince alone; they were also the administrators of the peasants in the timar and zeamet districts allotted to them. In the archive records a separate timar or daily wage appears for everyone, from the prince's baker to his tailor, from his head cook to his saddler. In the salary register of 1512, the men of Şehinşah and of his son are gathered under a single heading. That 223 soldiers of this company were with Selim shows that Şehinşah's retinue became, after his death, an important source of soldiers for Selim. Şafakcı also interprets this as a possibility that Ahmed's probable role in the prince's death led his men to join Selim out of a wish for revenge.

The lala was regarded as the grand vizier of the prince's sanjak; he looked after affairs of state and reported unsuitable situations to the center. Over time Şehinşah had lalas such as Karagöz Mehmed Paşa, Hadım Yakub Paşa, Mustansıroğlu Mahmud Bey, Sinan Bey, Mustafa Bey, Kemal Bey, Ahmed Bey and Haydar Bey. Hadım Yakub Paşa became Şehinşah's lala while he was governor of Aydın, having earlier served as lala to Şehzade Ahmed as well. Haydar Bey held the post from 1509 to 1511 and was to be killed during the Şahkulu rebellion.

The prince lived on the revenues of his revenue grants. In 1483 the 587,070 akçe of pasture revenue of the province of Karaman was Şehinşah's grant. When he was appointed to Karaman, an annual allowance from the Bursa Weighing Dues was assigned in addition to these grants, and it was increased over time. Even so, Şehinşah was at times without money. In 1491 his salary was seized because he had spent 126,515 akçe of the money sent for the repair of certain fortresses and the pay of the guards on his own affairs. In his letter of 4 April 1501 he asked the qadi of Bursa, on account of the expenses incurred by the sultan's army coming to the region, to borrow 125,000 akçe from the merchant Hacı Muhiddin and send it to him, announcing that he would repay the debt from his June and August allowances.

The decrees bearing a tughra that princes wrote for administrative matters in their sanjaks were called tevkî-i hümayun. The earliest tughra decree of a prince that survives today belongs to Şehinşah. In this decree, dated 22-31 January 1510, he wrote to the sanjak governor of İçel and to the qadi and subaşı of Silifke and ordered that the wages of the military bandsmen for the months of Recep, Şaban and Ramazan and their cloth money be paid. Şehinşah granted timars and zeamets, exempted devout and honorable persons from extraordinary levies by means of a warrant he issued, and intervened in the choice of tribal chiefs. On 6 March 1498 his request that the chieftaincy of the Döne-erlü community be given to Dündaroğlu Ali Bey was accepted. His requests that he choose his own chancellor and that the lala with whom he was content not be replaced were also found acceptable. Not every request was met; when, on 12 May 1498, he combined two timars and granted them, an order came from the center stating that this was forbidden.

The Rebellions in Karaman

The years of Şehinşah's service were a period of constant unrest in Karaman. When, after the death of Karamanoğlu Kasım Bey, Turgutoğlu Mahmud Bey stirred up disorder in the region, Şehinşah sent a force under Karagöz Bey, and Turgutoğlu was defeated in the clashes of 1485 and 1486. Mahmud Bey took the field again in 1486 with Mamluk support, but, realizing that he would be besieged, fled to Aleppo, and most of the rebels were killed. In another rebellion that broke out in Karaman, Şehinşah's son Mehmed, with his father's troops and the household troops, joined the forces of Şehzade Ahmed and became the vanguard of the army. When Mehmed approached Larende with the imperial slave troops, the rebels fled to Taşeli.

The rebellion of Karamanoğlu Mustafa Bey, which broke out in 1501, was one of the region's most serious upheavals. It is written that Şehinşah suppressed this rebellion with the support of the forces of Mesih Paşa. That he himself came from this family contributed to the loosening of the tribes that had gathered around the Karamanid house. Although it does not appear in Ottoman sources, according to Venetian sources the rebels defeated Şehinşah in 1500. Şafakcı notes that Şehinşah could suppress neither the rebellion of 1501 nor that of 1511 without the support of the center, that viziers were assigned in both events, and he concludes that the military force in the hands of the princes was limited. Had there been such a force, it could also have been used against the center; the center, knowing this, must have refrained from giving them many troops. In a decree of 7 May 1502, Şehinşah was asked to seize and send any of the caliphs of Erdebiloğlu, including their wives, sons and daughters. Venetian writers also report that in 1507 there was at Aksaray, under Şehinşah's command, a force of ten thousand men for the security of the Anatolian cities.

The Şahkulu Rebellion and His Death

In the spring of 1511 the Şahkulu rebellion broke out in the south of Anatolia. Hearing that government forces were advancing on him, Şahkulu changed direction and decided to take Konya. The grand vizier Hadım Ali Paşa, Şehzade Ahmed and Ahmed's son Osman had been charged with suppressing the rebellion. Şehinşah's son Mehmed was among those defending Konya. The rebels took up a defensive position at a place called Kızılkaya. The task of encircling one side of the area was left to Şehinşah's lala Haydar Bey, while the other side was surrounded by the forces of Şehzade Ahmed and Ali Paşa. The siege lasted thirty-eight days, and it is noteworthy that the Qizilbash were not attacked throughout this period. The rebels, finding a gap on the Karaman road, killed Haydar Bey and then headed for Sivas by way of Kayseri. Meanwhile, instead of suppressing the rebellion, Şehzade Ahmed demanded that the Janissaries swear allegiance to him, and when his demand was refused he withdrew to his sanjak. Şahkulu died from an arrow wound. Ali Paşa fell as a martyr on 2 July 1511. Şehinşah died in Konya on the same day.

The date of his death rests on the letter of Hüsnüşah Hatun dated 10 Rebiülahir 917 (7 July 1511). Hüsnüşah writes that her son passed to the hereafter on the fifth night of the month of Rebiülahir, that is, on 2 July 1511. The date 1510 given by Angiolello and Jorga is not accepted as correct. The condolence missions sent on 16 July 1511 and in September 1511, and the 50,000 akçe given to his mother on 4 October 1511, also confirm the year 1511. The funeral was taken from Konya to Bursa with a large retinue. In her letter Hüsnüşah writes that her son died before his wish to see his father's face once more could be fulfilled, that this was his greatest desire, and she describes her state as shattered with grief. For his age Uluçay says fifty-one, other studies forty or forty-one; since the year of his birth is not certain, this figure too is uncertain.

The cause of death is unclear, and the sources list different possibilities. According to the Anonymous of Haniwaldanus, Bayezid, learning of his sons' intrigues, had Şehinşah and Mehmed strangled. Alderson, too, writes that a rebellious son was killed. Şafakcı says that there is no evidence for this view, because Şehinşah never rebelled and Mehmed's death falls at a later date. Fisher, relying on Venetian reports, writes that Şehinşah, who was not regarded as a candidate for the throne because he was lame in one leg, committed suicide in 1510 by throwing himself into the sea; since the prince died in Konya in 1511, this cannot be accepted. In the Selimname of İshak bin İbrahim, the death is described in terms of the world being nothing but play and amusement and the prince's desire for the crown ending with his death. Danişmend relates that the prince died a natural death. Eravcı also writes that he died a natural death, but adds that his dying in the very days when Ali Paşa fell as a martyr suggests a plot.

His dying on the same day as Ali Paşa heightens the suspicion. Hoca Sadeddin and Keskin report that the news of the pasha's death came after Şehinşah's, but the general view is that Ali Paşa died first. Şafakcı writes that Şehzade Ahmed, having lost his greatest supporter Ali Paşa, may, while taking revenge, have rid himself at the same time of a rival who had the advantage of age and opened the road to Konya. Uluçay likewise finds it doubtful whether Şehinşah died a natural death or through Ahmed's plot. In her letters to Bayezid, Hüsnüşah defended her son's innocence, asked that his honor be restored, and begged that a tomb be built. It is not possible to reach a firm judgment on the cause of his death.

The sources repeat that Bayezid suffered a great blow with Şehinşah's death. The Konya region was given not to Şehzade Ahmed and his children but to Şehinşah's son Mehmed at Beyşehir. Şafakcı regards this as a sign that the accusation of Qizilbash allegiance made against his father had not been accepted at the center. Ahmed, wishing to bind Mehmed to himself, set out despite the sultan's prohibition. Mehmed, despite his grandfather's instruction that he take refuge in the fortress and not obey, held out for a few days and finally agreed to an accord. The imperial slave troops regarded this situation as rebellion. Ahmed's behaving like a sovereign after taking Konya also brought him into disfavor.

The Qizilbash Allegation

Şehinşah never openly entered the struggle for the throne. Among a crown prince (Ahmed), a warrior (Selim), a poet (Korkud) and an elder prince (Şehinşah), he remained in the background, perhaps choosing to wait in order to act according to circumstances. The work called Kanun-ı Şehinşâh, which İdris-i Bidlisî wrote in his name in 1508 or 1509, may indicate that the prince was also perceived at that time as a candidate for the throne. In this work Bidlisî addresses him as the eldest of the successors of the Ottoman dynasty.

His connection with Shah Ismail and Şahkulu is the matter on which historians have dwelt most. Uzunçarşılı writes that Şehinşah, who did not venture upon a contest for the sultanate, corresponded with Shah Ismail and was the shah's most trusted man in Anatolia. Mamay, the Mamluk deputy of Divriği, reported in a letter that he sent to the Mamluk sultan, and a copy of which he sent to Dulkadiroğlu Alaüddevle Bey, that letters had been seized on two of Shah Ismail's men and on a man of Şehinşah. Allouche draws attention to two messages that came in 1510 from Shah Ismail and from Han Muhammed Ustaclu, the Safavid governor of Diyarbakır. Another document is the petition that his lala Haydar presented to the sultan. Haydar writes that Karaman had almost slipped out of hand, that it was not permissible to wait even a moment, and he alleges that two persons named Fenayî and Dellâk İbrahim had led the prince astray and that an alliance was being prepared between the Qizilbash community and the prince. Ali Paşa, too, in his letter, reports that the prince in Karaman was for the time being on their side, but that he had fallen prey to some suspicions when Ahmed came to Eskişehir.

Şafakcı evaluates these three documents critically. The copy of the Mamluk letter could be written as one wished, and its being sent through Ahmed increases suspicion. That no such claim had existed about the prince until 1510, that it suddenly appeared, and that it coincided with the period when the struggle among the princes was accelerating is also noteworthy. Ali Paşa was openly pro-Ahmed, and Haydar Bey was acting together with him. Şehinşah, for his part, had undertaken no action at all. Mustafa Eravcı, who wrote the entry for Konyapedia, also says that in periods when the struggles for the throne intensified, information aimed at wearing down princes was used as a means of propaganda, and that Ahmed and his supporters, wishing to draw legitimacy from the expansion efforts of the Qizilbash, may have been trying to take Konya. According to him, Şehinşah may have been the first prince to resist Ahmed's efforts at expansion. Şafakcı concludes that it is difficult to say anything definite about whether Şehinşah was a Qizilbash, and that the more plausible possibility is that he sought political support from Shah Ismail.

Elegies and Patronage

Şehinşah's death left a deep mark on his contemporaries. Hacı Ali, Şehdî and Kâtibî wrote elegies for the prince and were given gifts for them. The other known elegies are by Lamii Çelebi and Zâtî. Lamii's elegy consists of five stanzas of six couplets each, and the linking couplet quoted in Hoca Sadeddin's Tâcü't-Tevârîh runs: "Begler gelün figân idelüm şâhumuz kanı / Sultân-ı taht-ı Konya Şehinşâhımız kanı". Zâtî also wrote an elegy of five stanzas; in 1543 he added a stanza to it and, with small changes, reworked it for Şehzade Mehmed.

Şehinşah was a patron of scholars and writers. İdris-i Bidlisî dedicated the Kanun-ı Şehinşâh to him. According to Kepecioğlu, the prince took lessons in Konya from Mevlâna Mehmed Çelebi bin Sarı Sinan, and on 23 April 1504 gave his teacher Mevlâna Bedreddin bin Veysel 2,000 akçe and a robe. Kazıklı Voyvodaoğlu, who was installed when the voivode of Wallachia died, also spent some time in his service. After Şehinşah's death Hüsnüşah Hatun was influential in the appointment of her son's men to new posts, and wrote to Selim I on behalf of the forgotten scholar Mevlâna Pir Ahmed Çelebi.

His Tomb in Bursa

Şehinşah's body was taken to Bursa and buried in the Muradiye Complex. Some sources write that he was buried in or around the Tomb of Murad II; but since there are many tombs there, this information is insufficient. The Tomb of Şehzade Ahmed was built by Selim I (Selim the Grim) in his brother's name. In a decree sent to the qadi of Bursa and dated 18 May 1513, it was ordered that a tomb be built over the graves of Ahmed, Şehinşah, Şehinşah's son Mehmed and Korkud. Hüsnüşah Hatun, too, in a letter sent from Konya, asked that a tomb be built, writing that merit in both worlds would be earned through it. That the accounts of 1582-1583 contain the phrase "the apothecaries of the tomb of Sultan Ahmed and Şehinşah" is regarded as evidence that the two lie in the same tomb.

The architect of the tomb was Alaaddin, its building overseer Bedreddin Mahmud Bey, and its clerks Ali, Yusuf, Muhiddin and Mehmed. Its door, with a marble frame under a depressed arch, is in the kündekâri technique, and the dome and the base of the dome carry painted decoration. In the tomb, which contains six marble graves, are buried Şehzade Ahmed, his mother Bülbül Hatun, his brother Şehinşah and Şehinşah's son Mehmed. It is supposed that Korkud's grave may also be here; the other sarcophagi are thought to belong to Bayezid's daughter Sofu Sultan and Ahmed's daughter Kamer Sultan. The tomb was comprehensively restored by the Bursa Metropolitan Municipality in 2013-2014, and the area in which it stands was inscribed on the UNESCO World Heritage List in 2014.

No mosque, madrasa or tomb in Amasya is known to be named after Şehinşah. His link with Amasya consists in his having been born here during the years his father Bayezid was sanjak governor, and even this information cannot be regarded as certain because of the accounts that give Manisa as his place of birth. Amasya, the city of princes, has many princes who were born in its palaces and died in other cities, and Şehinşah is one of them. The main field of his life was Menteşe, Manisa and above all Konya; there is also no record of his having returned to Amasya.

Chronology

1461: His birth (according to Şafakcı; other sources give 1464, 1470 or 1474). The place is taken to be Amasya.

1480: Circumcised by Mehmed II (the Conqueror); governorship of the sanjak of Menteşe.

1481: Bayezid II accedes to the throne; Şehinşah becomes governor of Manisa (Saruhan).

1483: Governorship of the sanjak of Konya upon Abdullah's death (some sources give 1484).

1485-1486: Defeat of Turgutoğlu Mahmud Bey.

1490: Completion of the Hatuniye Mosque in Manisa in his mother's name.

1501: Suppression of the rebellion of Karamanoğlu Mustafa Bey.

1508-1509: İdris-i Bidlisî writes the Kanun-ı Şehinşâh.

1510: The Qizilbash allegations are voiced; tughra decree of 22-31 January.

2 July 1511: His death (Konya); the day on which Hadım Ali Paşa fell as a martyr.

16 December 1512 - 5 January 1513: His son Mehmed is killed in Bursa (varies according to the sources).

18 May 1513: Decree of Selim I sent for the building of the tomb in Bursa.

Sources

The following sources were used for this article:

  • Hamit Şafakcı, "II. Bayezid'in Oğlu Şehzade Şehinşah'ın Hayatı", Bitlis Eren Üniversitesi Sosyal Bilimler Dergisi, 11/2, 2022, pp. 190-209 (DergiPark, full text)
  • H. Mustafa Eravcı, "Şehzade Şehinşah", Konyapedia (konyapedia.com) konyapedia.com
  • TDV İslâm Ansiklopedisi, "Konya" entry (islamansiklopedisi.org.tr) islamansiklopedisi.org.tr
  • Vikipedi, "Şehzade Şehinşah" entry tr.wikipedia.org
  • Wikipedia, "Şehzade Şehinşah" and "Hüsnüşah Hatun" entries en.wikipedia.org
  • Murat Berber Blog, "Şehzade Ahmed Türbesi" (blog.murber.com) blog.murber.com

Online sources