Selcugshah Beyim
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Selcugshah Beyim | |
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| Died | November 12, 1489 |
| Occupation | Political activism |
Selcugshah Beyim or Mehd-i Ulya (born - died November 12, 1489) - the first life partner of Uzun Hasan, mother of Sultan Khalil and Sultan Yagub, a diplomat, and one of the important figures in the 15th-century history of the Aq Qoyunlu dynasty.
Life
Selcugshah Beyim's exact date and place of birth aren't mentioned in sources. She is initially known as the life partner of Uzun Hasan. Their marriage happened when Uzun Hasan was 15 years old, and being his first wife set her apart from the other spouses of Uzun Hasan. She is the daughter of Muhammad Mirze, the uncle of Uzun Hasan. According to Woods, this marriage took place a few years before the birth of Sultan Khalil, around 1440-1441...[1]. In Hoca Sadaddin's work "Tacut Tevarikh," Selcuqshah Beyim is mentioned as "the most beloved wife of Uzun Hasan." They had four sons: Khalil, Yusif, Yagub, and Mesih[2].
Political activism
Alman historian Hinz emphasizes Selcugshah Beyim's influential role in state affairs, her involvement in Uzun Hasan's court and active participation in both domestic and foreign policies. She even postponed her pilgrimage to engage in state matters. However, her activities were not unanimously accepted. It's said that influential figures in the court referred to her with hateful terms such as "Sırtlan Xatun" (Hyena Lady) or "Gezend Khatun." Ibrahim Gulshani, in his work "Menaqibi Gulshan," criticized Selcugshah Beyim and other women for their close involvement in the court's decisions. According to a story, the judge of Tabriz, Gadı Sharafuddin, came to complain to Ibrahim Gulshani about a decision taken by the court. Ibrahim Gulshani stated that the judge was right, but Uzun Hasan was fair enough not to make such a decision. The judge then went to Uzun Hasan's court and exclaimed, "In this city, there are two sultans? Who tore the Sultan's seal and threw it into the gutter?"[3]
This anecdote is one of the examples illustrating Selcugshah Beyim's role in state affairs. According to another tale written by Gulshani, Selcugshah Beyim gathered a group of princes to prevent the marriage of Huseyn Chelebi, whom Sultan Khalil's widow considered an "ordinary person," thus obstructing this marriage from taking place.
Selcugshah Beyim, who directly participated in the struggles for the Aghgoyunlu throne, particularly exerted his influence in internal and external politics, as well as over state affairs during Uzun Hasan's severe illness. Woods writes that the most powerful faction in the court was gathered around Selcugshah Beyim[1]. In opposition, there were other wives of Uzun Hasan, including Dovletshah Buldukani and Despine Khatun. These sultans, who were the mothers of Ughurlu Muhammad and Magsud, supported Ughurlu Muhammad in the struggle for the throne."[4]
Actually, there were some activities of Selcugshah Beyim against Ughurlu Muhammad, the son of another wife of Uzun Hasan, before the Battle of Otlukbeli (1472) between Uzun Hasan and Ottoman Sultan Mehmed II. During the Battle of Otlukbeli, Selcugshah Beyim caused a conflict between Ughurlu Muhammad and Uzun Hasan. Tehrani writes: "Ughurlu Mehmed sent a message to Uzun Hasan to attack the Ottoman vizier Mahmud Pasha. Uzun Hasan also wanted to pursue the Ottoman army. However, Selcugshah Beyim prevented him, saying that Ughurlu Muhammad wants to defeat the Rum with his own hands to gain fame among the army." Tehrani describes this to criticize Selcugshah Beyim by saying, "The Sultan accepted the words of that hyena (Selcugshah Beyim) and called back Ughurlu Muhammad."
As it seems, Selcuqshah Beyim had a significant influence over the Aq Qoyunlu rulers, and his words were heeded. Hasan Beg Rumlu, in his work "Əhsənüt Təvarix," even went so far as to suspect that Uzun Hasan was drowned by Selcuqshah Beyim. He wrote: "The author of these lines (speaking about himself) heard these words from some: 'When Ughurlu Muhammad was taken to Hasan Pasha, Hasan Pasha was ill. This news was very heavy for him. He said, 'If I recover from this illness, I will take revenge on his killers."Selcuqshah Beyim, fearing these words, drowned and killed him."[5]
During Uzun Hasan's journey to Georgia, his illness provided an opportunity for Selcuqshah Beyim to place his son Sultan Khalil on the throne. Soon after, rumors circulated about Uzun Hasan's death and the ascension of Ughurlu Mehmed by the military elite in Azerbaijan. Selcuqshah Beyim immediately summoned his son Khalil to Shiraz, to the Ag Qoyunlu palace[4]. A group of individuals, including Suleyman Bey Bican, captured and killed Ughurlu Muhammad near Erzincan in their struggle for power. With no obstacles left in his path, Sultan Khalil ascended to power alongside his brother Magsud. However, upon gaining power, Khalil eliminated his brother and instilled fear among other rulers. He even sent his mother, Selcuqshah Beyim, along with generals Bayındır and Süleyman Bey Bican, to Diyarbakır, consolidating his sole rule[6][7].
After Sultan Khalil Aghgoyunlu ascended to the throne, his mother, who had been his greatest supporter, became estranged from herself and Prince Yagub, distancing herself from the state's affiliates. Consequently, the discontent within the palace was reflected among his own followers. As a result, initially, Selcuqshah Beyim, who initially supported his son Khalil, rallied the Eastern Anatolia lords around himself, initiating a rebellion under the leadership of Sultan Yagub[8].
In 1478, as Yagub Bey moved from the winter quarters to mountainous regions to conquer Azerbaijan, Iraq, Fars, and other cities, chieftains such as Bayindir, Cepni, Duharli, among others, came to Yagub Bey, declaring their allegiance and presenting him with gifts. When they arrived at the Pambıglı stream east of Bismil, they wished for the auspicious arrival of Selcuqshah Beyim and his passage through the town of Bitlis, expressing their loyalty to Selcugshah Beyim[8]. Selcuqshah Beyim established a council here and received the allegiance of all the emirs. Recognizing Yagub Bey's opposition, Selcuqshah Beyim attempted to dissuade his son from his intention. However, later, Sultan Khalil found a solution by sending envoys to declare his obedience, loyalty, and repentance. Though Haji Bey sent news to Mosul, when the envoy was sent, Sultan Khalil and Mirza Yaqub met in Khoy shortly after the envoy was dispatched. Sultan Khalil was defeated in this expedition in 1478 and was removed from the throne[8].
Actually, one of the most important reasons for Yagub Bey's victory in the war and ascension to the throne was undoubtedly the rifts created by the alliance between Sultan Khalil and Selcugshah Beyim. As a result, although Selcugshah Beyim tried to regulate the situation between his two sons, he later sided with Yagub Bey, and peace was achieved through a conquest-oriented tradition[9].
Another significant issue deliberated in the Aq Qoyunlu court was the active involvement of Selcugshah Beyim in a marriage matter. In this event, Selcugshah Beyim plays an active role and opposes the marriage. After Uzun Hasan's reign over the Aq Qoyunlu territories, some Aq Qoyunlu feudal lords, leaders, and certain cavalrymen married the daughters and widows of deceased soldiers of the Qara Qoyunlu. Among them, the marriage of Ag Qoyunlu Salim Khanzadeh to the niece of Jahan Shah becomes a topic discussed in the court Selcuqshah Beyim 's proposal to annul the marriage on the pretext of not following tradition divides the Aq Qoyunlu court into two factions. Following these events, the chamberlain, Vali Agha Ibrahim Gulsheni, seeks help from Veli Gulsheni by writing a letter to Sultan Yagub, stating: "You, the son of Hasan, Yaqub. The duty of kings is not to cause separation but my Prophet ordered to listen to women's words but oppose their thoughts. The lady who is acting as your mother wants to remove you from the throne and bring calamity upon you. If you act upon her words, you will have to leave your throne, you must leave.[10]"
Sultan Yagub reads his letter in court and, acting upon its contents, sends the couple home. He also orders his mother, Selcugshah Beyim, not to interfere in state affairs from that point onward.
In another translation by Gulsheni, it criticizes the excessive reverence shown towards Selcugshah Beyim in Sultan Yagub's court and administration by scholars. It emphasizes his influence in the court and adopts a critical approach to the influential role of women in the political sphere. It notes Selcugshah Bey's superior position among scholars, sheikhs, and dervishes, highlighting the undeniable fact of his decisions being followed and respected[11]
Regarding foreign policy, Selcugshah Beyim remains active and is greeted with respect by neighboring state officials. Additionally, among the ambassadors visiting the palace, there are some specifically sent to honor Selcugshah Beyim.
Charitable activity
Selcugshah Beyim, known for his benevolence, utilized a significant portion of his wealth for charitable purposes. He allocated 10,000 dinars for the renovation of the Tabriz Mosque, facilitated the installation of ablution facilities, brought water for ablution purposes, raised the height of the dome, and constructed cells covered with tiles on all sides. A lofty dome was built inside the mosque in place of the old mihrab. Although Selcugshah Beyim Lodge was initially constructed by herself in the village of Balahor in Bayburt, it was later dismantled. However, historical land documents and endowment records verify this information. With the increase of influence in the palace, Selcugshah Beyim prioritized such works, earning the respect of the local population[12]
Selcugshah Beyim maintained a connection with practitioners of mysticism and held them in high regard. For instance, Dede Omar Rovshani, belonging to the Khalwati Sufi order, had gained the favor of Uzun Hasan and Selcugshah Beyim before coming to the Aq Qoyunlu palace. Selcugshah Beyim arranged for the Muzefferiyye lodge, constructed by Jahan Shah's life partner, to be given to Dede Omar Rovshani. The sheikh lived there until his passing.[12]
Dede Omar Rovshani continued to reside in that lodge during the reigns of Sultan Khalil and Yagub Bey. Although it's not explicitly stated that he was buried in the cemetery of the sanctuary built by Selcugshah Beyim in Tabriz, the accuracy of information about this is uncertain.Selcugshah Beyim had developed a close affinity with the Khalwati Sufi order and its members, becoming deeply interested in their practices and becoming one of the disciples. However, due to his involvement in palace and court affairs, issues arose between him and Ibrahim Gulsheni, a member of this order, later on.[12]
Death
Selcugshah Beyim's death in the region known as Karabagh Arran in the year H. 890 / M. 1490-1491 is a well-known fact. However, there are various accounts regarding the circumstances of his death in historical sources. For instance, Khwansari Isfahani wrote that he was one of the first to be infected during a plague epidemic and died as a result[13]. Another historian, Hasan Beg Rumlu, presents a different narrative, alleging that Selcugshah Beyim had prepared a poisoned drink with the intention of poisoning Uzun Hasan's son, Mesih Mirza, born to Despina Khatun. However, mistakenly, his sons Yagub and Yusuf drank it, and in sorrow, after seeing the remnants, Selcugshah Beyim drank it herself and was poisoned, leading to her death. Another source claims that the drink was knowingly given by Yaqub to his brother and mother. These conflicting accounts regarding the nature of the drink and the circumstances of Selcugshah Beyim's death make it challenging to ascertain the exact cause of his demise[14]
References
- ↑ 1.0 1.1 Woods, John E. (1999). The Aqquyunlu: Clan, Confederation, Empire. The University of Utah Press. p. 201.
- ↑ Arayancan, Ayşe Atıcı (2019). AKKOYUNLU SARAYINDA BİR BEGÜM YA DA MEHD-İ ULY : SELÇUKŞAH BEGÜM (in Türkçe). AVRASYA Uluslararası Araştırmalar Dergisi. p. 2.
- ↑ Arayancan, Ayşe Atıcı (2019). AKKOYUNLU SARAYINDA BİR BEGÜM YA DA MEHD-İ ULY : SELÇUKŞAH BEGÜM (in Türkçe). AVRASYA Uluslararası Araştırmalar Dergisi. p. 3.
- ↑ 4.0 4.1 Woods, John E. (1999). The Aqquyunlu: Clan, Confederation, Empire. The University of Utah Press. p. 203.
- ↑ Rumlu, Həsən bəy (2017). Əhsənüt-təvarix (in Türkçe). Kastamonu. p. 241.
- ↑ Woods, John E. (1999). The Aqquyunlu: Clan, Confederation, Empire. The University of Utah Press. p. 206.
- ↑ Woods, John E. (1999). The Aqquyunlu: Clan, Confederation, Empire. The University of Utah Press. p. 233.
- ↑ 8.0 8.1 8.2 Arayancan, Ayşe Atıcı (2019). AKKOYUNLU SARAYINDA BİR BEGÜM YA DA MEHD-İ ULY : SELÇUKŞAH BEGÜM (in Türkçe). AVRASYA Uluslararası Araştırmalar Dergisi. p. 5.
- ↑ Woods, John E. (1999). The Aqquyunlu: Clan, Confederation, Empire. The University of Utah Press. p. 247.
- ↑ Arayancan, Ayşe Atıcı (2019). AKKOYUNLU SARAYINDA BİR BEGÜM YA DA MEHD-İ ULY : SELÇUKŞAH BEGÜM (in Türkçe). AVRASYA Uluslararası Araştırmalar Dergisi. p. 7.
- ↑ Arayancan, Ayşe Atıcı (2019). AKKOYUNLU SARAYINDA BİR BEGÜM YA DA MEHD-İ ULY : SELÇUKŞAH BEGÜM (in Türkçe). AVRASYA Uluslararası Araştırmalar Dergisi. p. 6.
- ↑ 12.0 12.1 12.2 Arayancan, Ayşe Atıcı (2019). AKKOYUNLU SARAYINDA BİR BEGÜM YA DA MEHD-İ ULY : SELÇUKŞAH BEGÜM (in Türkçe). AVRASYA Uluslararası Araştırmalar Dergisi. p. 8.
- ↑ Woods, John E. (1999). The Aqquyunlu: Clan, Confederation, Empire. The University of Utah Press. p. 250.
- ↑ Woods, John E. (1999). The Aqquyunlu: Clan, Confederation, Empire. The University of Utah Press. p. 251.
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