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II. Bayezid dönemi vezirlerinden olan Yakub Paşa, XVI. yüzyıl başlarında Selanik merkezde cami, zaviye ve çeşme inşa ettirerek bir vakıf kurmuş ayrıca -muhtemelen bir zaviye kütüphanesi oluşturmak amacıyla- çok sayıda kitap bağışlamıştır. Vakfiyede Bayır Mahallesi’nde yaptırıldığı ifade edilen bu vakıf eserlere zamanla bir imaret de dahil olmuş, imaretin hizmetini devam ettirmesini sağlamak neredeyse vakfın birincil gayesi haline gelmiştir. Paşa bu vakıf eserlerin faaliyetlerini sürdürebilmesi için nüfusunun büyük kısmının gayrimüslim olduğu Maruda/Karoye isimli bir köy ile büyük bir ev bağışlamış, satılarak elde edilen parayla vakfa gelir sağlayacak mülk alınması şartıyla ayrıca çok sayıda menkul vakfetmiştir. Bu gayrimenkullerden başka Virlanova/Virlaniç adındaki bir Müslüman köyü ile çok sayıda hane ve dükkan sonradan vakfın gelir kaynakları arasına katılmıştır. Köylerden alınan vergiler ve diğer taşınmazların kiralarıyla zemin gelirleri, vakfın kesintisiz hizmet vermesini sağlamış, vakıf çalışanlarının ücretleri ve kurumlar için yapılan tüm harcamalar bu gelirlerden karşılanmıştır. Vakfiyenin esas alındığı çalışmada, bazı arşiv materyaline dayanarak vakfın XVI. yüzyılı değerlendirilmiş, verilen bilgiler bu dönemle sınırlandırılmıştır. Aslında vakıf uzun ömürlü olmuş, Selanik’te Osmanlı egemenliği boyunca hayrâtını ve akarâtını koruyarak kuruluş amacı doğrultusunda hizmet sunmuştur.
and II. Jacob Paşa, of the Bayezid period. At the beginning of the century, he founded a foundation in the center of Thessaloniki by building mosques, mosques and fountains, and also donated a lot of books – probably for the purpose of creating a mosque library. The foundation, which was expressed to be made in the Bayir Mahallesi, has been included in the works of the foundation over time, and it has become almost the foundation’s primary purpose to ensure that the foundation continues to serve. Pasha has donated a large house with a village named Maruda/Karoye, where the majority of its population is immune to continue the activities of this foundation works, provided that the property will be obtained to provide the foundation income with the money obtained by sale, and has also established a large number of foundation funds. In addition to these properties, a Muslim village named Virlanova/Virlanic and numerous houses and shops later joined the foundation’s income sources. Taxes received from the villages and other non-mobile rent and land income, the foundation has provided continuous service, the salaries of the foundation employees and all the expenses made for the institutions are paid from these income. In the study based on the foundation, based on some archive materials of the foundation XVI. The knowledge of the century is limited to this period. In fact, the foundation has been long-lived, and has served in accordance with the purpose of the establishment by preserving its admiration and excellence throughout the Ottoman sovereignty in Thessaloniki.
Yakub Pasha, one of the viziers of Bayezid II, is known to have had a mosque, a derwish lodge and a fountain constructed in the centrum of Salonika in the early XVI. century and founded a religious foundation, together with numerous books donated, possibly to establish a library affiliated with the latter. These works of waqf, which are told to have been constructed in the district of “Bayır” according to the foundation charter, expanded over time so as to include an “imaret”, the continuation of whose services soon became a priority for the waqf. Yakub Pasha, in order to guarantee the continuation of the services of the institutions of the waqf, endowed a predominantly non-muslim village called Maruda/ Karoye and a big house and donated a good deal of moveables wchich were intended to turn into cash and invest in estates as a source of income for the waqf. Later on, another muslim village called Virlanova/Virlaniç and numerous households and shops were added to the sources of income of the waqf. The taxes of the villagers, the rents and the amounts paid for title deeds assured the continouity of the services, which involved the payment of the salaries of the staff and the financing of all kind of expenditures associated with waqf institutions. This research, based on the foundation charter of the waqf, makes use of certain archival materials and reviews the state of the waqf through the XVIth century. The life of the waqf, actually, lasted longer and, throughout the Ottoman sovereignity in Salonika, its sources of income and the services of the waqf institutions were maintaind in line with the stipulations of the endowment.
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