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SAYI / ISSUE 7 • NİSAN / APRIL 2024
“Kadm oldur k
evveln kmesne blmeye”
Kadim is that no one knows what came before.
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SAY I | ISSUE 7 • NİSAN | APRIL 2024
Osmanlı araştırmalarına münhasır, altı ayda br (Nsan ve Ekm) neşredlen, açık erşml,
çft kör hakem ssteml akademk derg
A double-blind peer-reviewed open-access academic journal that is published
semiannually (April and October) in the field of Ottoman Studies
“Kadm oldur k
evveln kmesne blmeye”
ücre tS İz | FR EE OF CHARG E
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görüşlern sorumluluğu sadece yazarlarına at olup Kadm'n görüşlern yansıtmazlar.
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knowledge. Authors are responsible for the content of contributions; thus, opinions expressed in the
article s belong to them and do n ot reflect the opi nions or views of Kadim.
Arif BİLGİN | Yükseköğretm Kurulu
Necmettin ALKAN | Sakarya Ünverstes
Serpil ATAMAZ | Calforna State Unversty, Sacramento
Zahit ATÇIL | İstanbul Medenyet Ünverstes
Fatih BOZKURT | Sakarya Ünverstes
Ömerül Faruk BÖLÜKBAŞI | Marmara Ünverstes
Büşra ÇAKMAKTAŞ | Sakarya Ünverstes
M. Talha ÇİÇEK | İstanbul Medenyet Ünverstes
Filiz DIĞIROĞLU | Marmara Ünverstes
Ella FRATANTUONO | Unversty of North Carolna at Charlotte
Selim KARAHASANOĞLU | İstanbul Medenyet Ünverstes
Miraç TOSUN | Karadenz Teknk Ünverstes
Kenan YILDIZ | İstanbul Medenyet Ünverstes
Ömer Faruk C AN | Sakarya Ünverstes
Burhan ÇAĞLAR | Sakarya Ünverstes
Burak ÇITIR | Sakarya Ünverstes
Mehmet KERİ M | Sakarya Ünverstes
Bünyamin PUNAR | Sakarya Ünverstes
Sedat KOCABEY | Sakarya Ünverstes
Büşranur KOCAER | İbn Haldun Ünverstes
Muhammed Emir TULUM | İstanbul Medenyet Ünverstes
Didar Ayşe A KBULUT | Marmara Ünverstes
İrem GÜNDÜZ-POL AT | Sakarya Ünverstes
Hâcer KILIÇ ASLAN | Sakarya Ünverstes
Büşranur BEKMAN | Sakarya Ünverstes
Yusuf İslam YILMA Z | Svas Cumhuryet Ünverstes
edİt ör
EDITOR-IN-CHIEF
yayıN kuru lu
EDITORIAL BOARD
kİtap İNceleme edİtörü
BOOK REVIEW EDI TOR
yazı m ve d İl ed İtö rle rİ
WRITING AND LA NGUAGE
EDITORS
türk çe dİl e dİtör ler İ
TURKISH LANG UAGE
EDITORS
İNgİ lİ zce dİl e dİtör le rİ
ENGLISH LANG UAGE
EDITORS
mİza Npa j v e S oSyal
medya edİtö rü
LAYOUT AND SOCIAL MEDIA
EDITOR
yayıN Sekr ete rİ
SECRETARIAT
1
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
Establishment and Continuity
of the Rüstem Pasha
Madrasa Library*
'
ÖZ
Osmanlı ktap kültürü çalışmalarına ko-
leksyonlar ve vakıf kütüphaneler açısın-
dan katkı sağlamayı amaçlayan bu maka-
le Kanûnî Sultan Süleyman'ın sadrazamla-
rından Rüstem Paşa'nın Süleymanye Yazma
Eser Kütüphanes'ndek ktap koleksyonunu
ncelemektedr. Tarhsel kaynaklarda ktap-
larının zengnlğne vurgu yapılan Rüstem
Paşa . yüzyılın ortalarında İstanbul’da yük-
sek derecel br medrese kurarak medresenn
htyacı olan ktapları da vakfeder. Makalede
medresenn vakfyes, koleksyonun II.
Abdülhamd dönemnde hazırlanan katalo-
ğu ve bugünkü durumu karşılaştırılarak ko-
leksyonun oluşumu ve bugüne nasıl ulaştığı
ortaya konulmaya çalışılmıştır. Vakfye, med-
reseye vakfedlen lk ktaplar hakkında de-
taylı blgler sağlarken koleksyonun kends
ve Devr- Hamîdî kataloğu da zaman çnde
ekslen ve koleksyona eklenen ktaplar hak-
kında blg ednmemze yardımcı olmaktadır.
Anahtar Kelme: Osmanlı Ktap Kültürü,
Medrese Ktapları, . Yüzyıl, Yazma Ktap
Kültürü.
ABSTARCT
This article aims to contribute to Ottoman book culture
studies regarding collections and foundation libraries. It exam-
ines the book collection of Rüstem Pasha, one of the viziers of
the Süleyman the Magnificent, in the Süleymaniye Manuscript
Library. Rüstem Pasha's wealth of books is emphasized in his-
torical sources. He established a high-grade madrasa in Istanbul
in the mid-th century and endowed a book collection neces-
sary for education. This article compares the books specified in
Pasha's endowment deed with the catalog of the collection is-
sued during Abdulhamid II's reign, and its current state to re-
veal the formation of the collection and how it has survived to
the present day. While the endowment deed provides detailed
information about the first books endowed to the madrasa, the
collection itself and the Hamidian-era catalog provide informa-
tion about the books that were lost and added to the collection
over time.
Keywords: Ottoman Manuscripts, Madrasa Books,
th Century, Manuscript Culture.
ELİF DERİN**
MAKA LE BİLGİSİ | ARTICLE INFORMATION
Makale Türü: Araşt ırma Makales | Article Type: Research Artcle
Geliş Tarihi: 1 0 Mayıs 2023 | Date Received: 10 May 2023
Kabul Tarihi: 24 Kasım 2023 | Date Accepted: 24 November 2023
ATIF | CITAT IO N
Dern, Elf. "Establshment and Contnuty of the Rüstem Pasha Madrasa Lbrary". Kadm 7 (Aprl 2024), 1-19.
do.org/10.54462/kadm.1295472
* I am deeply grateful to Berat Açıl for the Ottoman Book Culture course I had the privilege of completing at Istanbul Şehir
University. His expert guidance not only introduced me to the rich world of book culture but also had a significant impact on
my approach to writing this paper.
** Ph.D. Student, Fatih Sultan Mehmet Vakıf University, Faculty of Humanities and Social Sciences, Departmant of History,
ederin@fsm.edu.tr, ORCID: ---.
2
ELIF DERIN
Establishme nt and C ontin uity of th e Rüstem Pasha Madr asa Libr ary
INTRODUCTION
As a relatively recent eld, Ottoman book culture studies face several methodological
challenges. Foremost among these is the fact that while most book history studies
focus on printed books, the majority of Ottoman studies focus on manuscripts. Although we
have numerous historical sources such as library catalogs, endowment deeds (waqyyas), and
estate records, conducting meaningful research in the eld without a codicological backg round
is impossible. Indeed, each element of the manuscript, including its physical characteristics, fea-
tures, and extra-textual notes, can provide valuable information about the history and culture
of the books.
Recent studies focus on manuscripts, particularly in the Islamic and Ottoman contexts,
have been increasing and developing in terms of methodology. Among these studies, collec-
tion-based research is of particular importance to me. The first example of book collection
studies is Berat Açıl’s collaborative study on Carullah Efendi’s (d.) personal library. Açıl
comprehensively evaluates both the books and their non-text elements, e.g., marginalia. The
biographical information obtained from marginalia about Carullah Efendi is an excellent
example showing the content information that manuscripts can provide about their readers or
owners. In The Treasure of Knowledge, different aspects of Bayezid II’s (r. -) library
are investigated detailly as a result of a thorough investigation of the collection. The volume
also examines the interior treasure collections of the palace, the status of the books in the
collection, and the catalog available to scholars and visitors. One of the most recent studies
is a project of the Şehid Ali Paşa (d.) collection. Tülay Artan’s preliminary article about
the study, makes it possible to learn about its scope and central questions. The project aims
to shed light on the journey of the book collection, which was confiscated after the death of
Şehid Ali Pasha, then dispersed, and finally partially reassembled. Artan’s recent article not
only provides information on the fate of the books but also evaluates the book culture of the
period through the example of the Şehid Ali Paşa collection. This second article provides
enlightening results for understanding the nature of collections and the efforts of collectors in
the th centur y. These studies are usually projects where a group of scholars study extensive
collections. What I propose to do in this article is a small-scale review of a smaller collection,
similar to Berat Açıl’s article on Habeşi Mehmed Ağa’s books. Açıl makes the classification
and evaluation of the books Habeşi Mehmed Ağa donated to the mosque that he built, based
on his endowment and their current status.
The madrasa was a high-ranking institution founded in the th century, which contains a
small collection of manuscripts donated by Rüstem Pasha for the use of students and scholars
of the madrasa. The collection grew from volumes at its foundation to volumes today,
Berat Açıl (ed.), Osmanlı Kitap Kültürü: Cârullah Efendi Kütüphanesi ve Derkenar Notları (İstanbul: İlem Kitaplığı, ).
Gülru Necipoğlu et al. (ed.), Treasure of Knowledge: An Inventory of the Ottoman Palace Library (/–/) (Leiden;
Boston: Brill, ).
Tülay Artan, “On Sekizinci Yüzyıl Başında Osmanlı Bilgi Üretimi ve Dağılımı: Yazma Eser Koleksiyonları ve Koleksiyonerler
Arasında Şehid Ali Paşa’nın Yeri”, Müteferrka (), –.
Tülay Artan, "Şehid Ali Paşa›nın Sûk-ı Sultânî›de Satılan Kitapları, Sahaflar ve Koleksiyonerler ()", Osmanlı Ktap
Koleksyonerler ve Koleksyonları: İtbar ve İhtras, eds. Tülay Artan - Hatce Aynur (İstanbul: Dergâh, ), -.
Artan, “Şehd Al Paşa’nın Sûk-ı Sultânî’de Satılan Ktapları”.
Berat Açıl, “Habeşî Mehmed Ağa’nın (ö. ) Vakfettğ Ktaplar ve Akıbetler”, Tur kol ogy (), -.
3
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
a testament to its expansion over time. Today, the collection is preserved in the Süleymaniye
Manuscript Library, where the manuscripts’ stories can be uncovered through examination.
Moreover, we are fortunate that Rüstem Pasha’s endowment deeds are accessible today, and
a list of the donated books is recorded there. Thus, it is possible to gain insight into both the
functioning of the madrasa and library, and to compare the donated books with the current
state of the collection. Despite the abundance of similar historical sources, studies on the
formation or continuity of Ottoman libraries are relatively scarce. I hope that this study will
serve as an example of how a madrasa library was established and maintained in the Ottoman
Empire.
. Rüstem Pasha (d.)
Rüstem Pasha was one of the most well-known grand viziers of Ottoman history. He
served as the grand vizier between - and - before passing away in .
Pasha was a devşirme (recruited) like many other bureaucrats of the th century, and various
sources points out to his Balkan origin, although some different cities are mentioned. He was
married to Mihrimah Sultan, the daughter of Süleyman I. Then, he was appointed as grand
vizier two times. Pasha did not have a good reputation, due to the allegations of his role in the
execution of prince Mustafa, the son of Süleyman I. Nevertheless, envoys described him as
a keen and far-sighted man. Ottoman sources also portray him as an intelligent but avarice
and penchant for money. While there are no official records of Rüstem Pasha’s estate, the
famous Ottoman historian Mustafa  lî cites a list of Rüstem Pasha’s properties that he found
in a compilation by Sinan Pasha, the Governor of Cyprus. While not an official document,
this list serves as an indicator of the Pasha’s wealth. Âlî reports that Ali Pasha possessed
more than , books covering a wide range of disciplines, along with around , Qur’an
manuscripts. Mustafa Âlî states that around of the mentioned Qur’ans are precious and
unique manuscripts. Even if these numbers are exaggerated, they indicate Pasha’s interest
in manuscripts. In addition, the Qur’an manuscripts belonging to Rüstem Pasha, which are
currently in the collections of the Mevlana and Turkish Islamic Art Museums, support Âlî’s
narrative of precious and unique Qur’an manuscripts. These Qur’an manuscripts are among
the finest in museum collections.
Erhan Afyoncu, “Rüstem Paşa”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi (Access May ).
Gülru Necpoğlu, “Connectvty, Moblty, and Medterranean ‘Portable Archaeology’: Pashas from the Dalmatan Hnterland
as Cultural Medators”, Dalmata and the Medterranean, ed. Alna Payne (Leden: Brll, ), .
Zaht Atçıl, “Why Dd Süleyman the Magnfcent Execute Hs Son Şehzade Mustafa n ?”, The Journal of Ottoman Studes
(January ), .
Busbecq, Türk Mektupları, trans. Hüseyn Caht Yalçın (İstanbul: Remz, ), .
Zaht Atçıl, State and Government n The Md-Sxteenth Century Ottoman Empre: The Grand Vzerates of Rüstem Pasha (-
) (Chcago: Unversty of Chcago, Ph.D. Dssertaton, ), .
Mustafa Âlî emphasizes Pasha’s interest in Qur’anic recitation and calligraphy in reference to the large number of Qur’an
manuscripts. However, it should be noted that owning this number of Qur’an manuscripts was a sign of wealth, just like own-
ing five hundred saddles.
“ mücelled murassa hüsn-i hatt Kuran-ı Kerim…” ( Q ur’an with precious binds and calligraphes).
Hacı Ahmet Arslantürk, Bir Bürokrat ve Yatırımcı Olarak Kanuni Sultan Süleyman’ın Veziriazamı Rüstem Paşa (İstanbul:
Marmara University, Ph.D. Dissertation, ), .
4
ELIF DERIN
Establishme nt and C ontin uity of th e Rüstem Pasha Madr asa Libr ary
Rüstem Pasha, like most other Ottoman viziers, was very generous in establishing chari-
table and religious foundations. Hacı Ahmet Arslantürk examines the legacy of Pasha in five
categories in his dissertation; one of them is his manuscripts. Pasha established many foun-
dations in the Balkans, Anatolia, Egypt, Medina, and Jerusalem, such as madrasas, mosques,
schools, fountains, and hân (rest houses). He built five madrasas in different cities of the
empire (Istanbul, Hayrabolu, Rodoscuk, Kütahya, and Madina); two of them are works of the
famous imperial architecture Sinan. The madrasa, which is the subject of this article, is the
one in the Cağaloğlu district of Istanbul. Pasha had built this madrasa near his palace, known
to be in this region. Unfortunately, his palace has not survived. The madrasa is a remark-
able work - with its square plan on the outside and octagonal inside, it is often praised for its
uniqueness. There are twenty-two student rooms and a large classroom in the madrasa. There
is no separate library room in the complex, since the collection was not large enough to merit
a separate room for storing books. The manuscripts found here can easily be placed in the
cupboards made in the niches of the classroom walls. It was clearly stated by the waqfiyya that
the books would be kept in bookcases in the classroom. Although the epitaph of the madrasa
says it was built in AH ( CE), Nev’izâde Ataî (d.) states in his work that Rüstem
Pasha appointed a professor to the madrasa for fifty akçe, i n . This expression indicates
that the construction of the madrasa began, or was it least intended, on this date.
Among the five madrasas he built, Pasha appointed bookkeepers to the ones in Cağaloğlu,
Medina, and Rodoscuk. In addition, it is seen that the juzhân he assigned to Masjid al-Aqsa
was also assigned the duty of bookkeeping. Although there is no mention of book collections
sent to Rodoscuk and Madina in his endowments, the fact that he appointed bookkeepers to
these places can be interpreted as a sign that he endowed books . Indeed, a dictionary that ca me
from the madrasa in Rodoscuk to the collection Cağaloğlu indicates that there were books in
Rodoscuk. We have no information about the fate of the books he sent to other madrasas, it is
written in his endowments that he also endowed books to some other places. For example, the
precious Qurans in the Mevlana Museum today are manuscripts he endowed to the Mevlana
Lodge. For the time being, we do not know what happened to the many manuscripts in
his estate. However, since Pasha made a will to convert some of the items in his estate into
foundation income, it is possible that the Quran manuscripts he endowed to his mosque and
tomb, which his wife Mihrimah Sultan completed after his death, were from his estate.
The article on a history book that was attributed to Pasha until recently also provides
clues about Pasha’s cultural personality. This book, which was thought to be written by Pasha,
was written by Matrakçı Nasuh and dedicated to Pasha. This situation shows that although
Rüstem Pasha did not write a history book, he patronized Matrakçı Nasuh to write one.
He may also owe a large number of books in his inventory to some extent to these patronage
relations and the gifts he received due to his powerful position.
Arslantürk, Rüstem Paşa, .
“…mahrûse-i Kostantiniyye’de binâ olunan medrese-i müsminenün dershânesinde vaz’ olunan dolâblarda vakf olunan kitâblar
konur…”, Archive of the General Directorate of Foundations (VGMA) defters (d.) nr. /, s. .
Mübahat Kütükoğlu, XX. Asra Erişen İstanbul Medreseleri (Ankara: Türk Tarih Kurumu Yayınları, ), .
Arslantürk, Rüstem Paşa, .
Göker İnan, “Târîh-i Âl-i Osmân (Rüstem Paşa Tarihi) Üzerine Notlar”, Kadim (Nisan ), -.
5
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
. he aq fiyya
The easiest and the surest way of having information about the establishment of a foun-
dation is to consult its waqfiyya. The waqfiyya provides detailed information about the
functioning and purpose of the foundation and the donated goods. Ahmet Arslantürk who
studied the endowments of Rüstem Pasha determined that there are eight waq fiyyas of him.
Six waqfiyyas are found in the Archive of the General Directorate of Foundations (VGMA),
and five of these six can be found in a single book. The madrasa in Cağaloğlu is mentioned
in two of these waqfiyyas. In the first waq fiyya dated , there are provisions regarding the
dârulkurrâ in the madrasa and its employees. The latest and longest waq fiyya dated
contains provisions regarding the functioning and employees of all foundations. In this long
waqfiyya, the books donated to the madrasa and how books should be preserved and loaned.
Besides the endowment rules, waqfiyya also includes the list of manuscripts endowed to
the madrasa . However, determining the ma in collection is not as straightfor ward as comparing
two catalogs. For instance, the first manuscript in the waqfiyya is called Tefsîr-i Kebîr, but
today, this book is registered in the Süleymaniye Library catalog as Mefâtîhu’ l -Gay b. Given
that there was no standardized practice in the pre-modern period to record books by their
names in catalogs, not all books were documented with their titles; some were recorded by
the names of their authors, while others were recorded with no names. However, including
physical details became essential for those who would later inspect these manuscripts, aiding
in distinguishing one manuscript from another. The manuscripts’ descriptions have primarily
been listed in this order: the book’s volume, the type of paper, the number of lines and style of
calligraphy, and finally, information about the binding.
Besides aiding in the identification of the initially donated manuscripts, waqfiyya also
contains highly valuable information about Ottoman book culture. For instance, the terms
provided are crucial for codicology studies and the exploration of historical concepts.
Moreover, understanding the characteristics and names of the papers can offer insights
into the dating and production processes of manuscripts, particularly when the copy dates
or locations are unknown. For example, the use of various types of paper, such as Dımeşkî,
Semerkandî, Hindî, Hâmevî, and Devletâbâdî, is detailed in the manuscripts, providing
valuable information on their production processes. The waqfiyya’s information on cal-
ligraphic styles reveals that the nesh style was the most commonly used font in manuscripts.
Only one manuscript was written in the reyhanî style, while three of them were in ta‘lîk.
However, nesh is not described in one way – sometimes referred to as Arabî, and other
times as hurde-nesh (thin-nesh). The script that did not fit any style was described as perîşan
Arslantürk, Rüstem Paşa, ; VGMA d. nr. /, no: , s. -.
Arslantürk, Rüstem Paşa, ; VGMA d. nr. /, no: , s. -.
“…tefsîr-i Şeyh tamâmı iki cildde evvel cildi sûre-i Meryem’e dek Dımeşkî kâğıd üzre yirmi üç satıra ta’lîke mâyil hattla evvelinden
iki sahîfe altun cedvel ile aşağası sûre-i Nisâ’ya dek yektâ sürh cedvel ile evvelinden yedi varak muhaşşâ âyât-ı kerîme siyâh mürek-
keble ve üstüne sürh cedvel ile altun kûşelu kırmızı sahtiyân ve içi makta’ turancalu ve kûşelu kırmızı sahtiyân cild ile..”; VGMA
d. nr./, s. .
For example, details about bindings can provide information about the binding tradition of the period, as bindings are the
most changed parts of manuscripts.
Papers were usually named according to where they were produced or where they came from. Papers differed in quality and
size according to their type. For more detailed information on paper production, see: Jonathan M. Bloom, Paper Before Print
(New Haven: Yale University Press, ).
6
ELIF DERIN
Establishme nt and C ontin uity of th e Rüstem Pasha Madr asa Libr ary
(irregular). Beyond calligraphy, additional physical details, such as mistâr, cedvel (lines drawn
with a ruler), or tezhîb (ornaments) help define the manuscripts. These features were imple-
mented for the convenience of subsequent counting and controlling of the collections. For
researchers, these details are vital in identifying books, especially when specialized or detailed
knowledge about the book’s content is lacking. Personally, these identifications allowed me to
find the equivalents in the current collection for manuscripts whose names were not provided
in the waqfiyya.
According to the foundation deed, Rüstem Pasha donated books to the madrasa.
However, as one of these books is a compilation, the actual number of works is .
Additionally, since most of these books were multi-volume, the total number of volumes
donated to the library is . In the waqfiyya, some of the books are without names and not
classified under any scientific category. Nevertheless, while listing the works, the text adheres
to the established Ottoman order of tafsir - hadith - fiqh categorization. By comparing the
waqfiyya with the current collection, it became possible to determine the number of books by
subject. According to the waq fiyya, Pasha donated works of tafsir comprising volumes,
hadith works comprising volumes, works of fiqh comprising volumes, works of
fetâvâ comprising volumes, works on Sufism comprising volumes, a volume of ethic, and
a volume of the lexicon.
Figur e : Number of Books by Subject, in Waq f i yya and Hamidian-era Catalog
. Some Decisive Elements in the Manuscripts
Even if the endowment deed is inaccessible, is it possible to learn a bout the initial col lection
from other sources? One notable source is the inventory registers maintained in endowment
libraries like Rüstem Pasha’s. These libraries were periodically inspected by officials of Evkâf-ı
Haremeyn, who kept defter or register books. These books are as valuable as the endowment
7
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
deeds. For example, the Hacı Beşir Ağa Library has a register documenting the books added
and lost for forty years following its establishment. Unfortunately, there is currently no such
register available for the Rüstem Pasha madrasa library. Nevertheless, the manuscripts them-
selves can offer significant information about the library’s evolution over time.
The most striking feature in the manuscripts is the one-page foundation records of
Rüstem Pasha. In his Arabic Manuscripts, Adam Gacek suggests that endowment records can
vary, ranging from simple statements that may not even include the name of the benefactor to
complete legal documents. Therefore, a proper waqf register typical ly includes sections such as
the besmele, the name of the founder, the name of the foundation, the conditions of the foun-
dation, and its date, much like the entries found in the waq fiyya records. However, as İsmail
Erünsal argues in the case of Ottoman manuscripts, one-page-long records are quite rare.
This statement, according to Gacek, qualifies as a proper endowment deed, but Erünsal views
it as a rare example. These extensive foundation records always commence from where the text
ends. In other words, if the text concludes in the middle of the page, the foundation record
starts in the second half of the page and continues on the next. Distinguishing them from the
more frequently seen short records in the frontispiece, these long records also provide detailed
information about the endowment conditions. To interpret these lengthy waqf records as
reflective of the trends of the period or the value of the manuscripts, more cases are needed for
comparison. In the context of this study, however, this waqf record serves as a valuable element
for identifying the first endowed manuscripts.
The short endowment records on the frontispiece of the manuscript typica lly provide details
about the endower. Occasionally, one or two details may be missing, or additional statements
such as warnings might be included. In contrast, the foundation record in Rüstem Pasha’s man-
uscripts resembles a copy of the waqfiy ya It commences with the hamdele and salvele, customa ry
in waqfiyyas. Following this, it mentions the founder, Rüstem Pasha, and extends prayers on
his behalf. After indicating that the manuscript was donated for the benefit of scholars and
students, it meticulously enumerates the conditions. The record specifies that the manuscript
should never be removed from this madrasa building in Kostantiniyye. If the manuscripts
ever require repair, they are only to be taken from the madrasa in the presence of a madrasa
teacher (müderris) or madrasa trustee (mütevelli). The manuscript of Me‘âlimü’t-Tenzîl was
likely dispersed and subsequently misaligned. It cannot always be assumed that the binder is
knowledgeable about the content of the manuscript. In this particular case, the binder likely
incorrectly reunited fascicles, and there was neither a madrasa teacher or bookkeeper (hâfız-ı
kütüb) present to prevent or rectify this error.
Likely, the intention behind recording all donated manuscripts with the foundation condi-
tions was to ensure that everyone using these books was aware of them. The condition specify-
ing that the bookkeeper must be available in the madrasa every day, from morning until noon
for those who need to use books, seems to imply that this kind of statement should be in the
waqfiyya rather than what is recorded in a book. Furthermore, the bookkeeper must have had
a certain level of education to examine the books. Additionally, there is an attestation that the
book’s donation was carried out under the requirements of Islamic law or sharia. Lastly, there is
a curse written for those who act knowingly against these conditions.
Adam Gacek, Arabic Manuscripts A Vademecum for Readers (Leiden, Boston:Brill, ), .
İsmail Erünsal, Ortaçağ İslam Dünyasında Kitap ve Kütüphane (İstanbul: Timaş Yayınları, ), .
For an example of this record see Append .
Süleymaniye Manuscript Library (SML), Rüstem Paşa Collection (RP), nr. .
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Establishme nt and C ontin uity of th e Rüstem Pasha Madr asa Libr ary
A potential explanation for the comprehensive endowment record covering all the condi-
tions may be rooted in the customs of the time. However, we lack enough similar examples
to make a definitive comparison. In the endowment deeds, the foundation conditions are
not as detailed as those recorded in the manuscripts. These documents only state that the
bookkeeper was to be paid akçe per day, and his duty was to provide books to the madrasa
students upon request. As a precaution, it emphasizes the need to be cautious and to lend
books under the supervision of the madrasa teacher, as the bookkeeper would be compensated
in case of loss. It is understandable that the conditions are stated in a shorter form in the
waqf compared to the records in the manuscripts, since the waqfiyyas were created in the years
immediately preceding Rüstem Pasha’s death. Therefore, the establishment of the madrasa
() was years before the waqfiyya was drafted. If a separate waqfiyya was not created
during the establishment of the madrasa, it is quite understandable that the conditions were
recorded in detail on the manuscripts to be used.
Figure : The waqf record of Rüstem Pasha on endowed manuscripts, SML, RP, nr. , b.
“Darü'l-kurrâda vaz' olunan dolâblardak vakıf ktâbları hıfz edp müderrse ve medrese danşmendlerne hâcet oldukca verp
grü stğnâ? geldkce hıfz eden hâfız-ı kütübe yevmî beş akçe verle. Ammâ, danşmendlere verldkde htyât ede. Müderrs ma'r-
fetsz vermeye. Nâgâh gdp zay' olub, kendye tazmîn lâzım gelmeye”; VGMA. d. nr. .
See Figure for the original image of this foundation record.
9
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
Rüstem Pasha’s foundation record was the most essential element for identifying the first
endowed manuscripts. This long foundation record is found in all but of the first books
donated by Rüstem Pasha. I believe that two of them were one volume when the foundation
records were written but were later made into two volumes during repair. For this reason,
this record, written at the end of the manuscript, remained at the end of the second volume.
Another aspect that helps to determine the first endowed manuscripts is the seals. There are
three different seals belonging to Rüstem Pasha and the madrasa. One seal contains a Persian
prayer, a second lists Rüstem Pasha’s name, and the last one offers the madrasa’s name. Of the
three seals, the Persian one and the one containing Rüstem Pasha’s name were used simulta-
neously in the first endowed collection.
Fgu re : Seals of Rüstem Pasha
The seal dated AH with the inscription ‘Rüstem bin Abdullah’ is found mostly on a
pages of manuscripts. Since th is seal was prepared at least years before the establish ment
of the madrasa, it must have been intended for Rüstem Pasha’s personal library. Although
there is no date on the Persian seal, as it was used simultaneously with the first seal, we can
assume that this seal was also made for Pasha’s personal library before the establishment of the
madrasa. The impression of simultaneous use arises in some multi-volume books, where the
seal of Rüstem b. Abdullah is stamped on one volume while the Persian seal is stamped on the
other. This seal was used less frequently than Pasha’s personal seal and is found on manu-
scripts. Besides, in manuscripts, both seals are found together. But differently, the prayer
written on this seal suggests that it was specially made for the books to be donated. In the
prayer here, Pasha asks God for favor in return for his good intentions and deeds. Ultimately,
the purpose of waq f is to seek God’s favor for the benefactor.
The seal in Persian is shown as the seal of the Rüstem Pasha Library in the book Yazma
Eserlerde Vakıf Mühürleri. Most likely, this seal was chosen among others because Rüstem
Pasha’s name is written. However, the fact that it is dated before the establishment of the
madrasa and that it is not found on any manuscripts donated to the madrasa afterwards gives
For their text; respectively footnotes , , .
Full text: “el-Vâsık bi’l-Meliki’l-İlâh Rüstem b. Abdullah târîh sene ”; SML, RP, nr. , , , , , , , , , , , ,
, , , , , , , , , , -, , , , , , -, , , , , , , , , , , .
“İlâhî çü ber niyyetem agehî, çü niyyet be-hayrest hayrem dihî. Ey Bâr-i Hudâ be-hakk-ı hestî, şeş çîz me-râ meded fürüstî, ilm
u amel u ferâh destî, imân u emân u tendürüstî” (from catalog record of SML).
Günay Kut ve Nimet Bayraktar (ed.), Yazma Eserlerde Vakıf Mühürleri (Ankara: Kültür ve Turizm B akanlığıYayınları, ).
10
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Establishme nt and C ontin uity of th e Rüstem Pasha Madr asa Libr ary
the impression that this seal belonged to Pasha’s personal library. It would therefore have
been more appropriate to cite the other two seals, especially the Persian one, as examples of a
foundation seal.
The last seal belonging to a later date, AH (/ CE), is only offered in four man-
uscripts. The text written on the seal means “Rüstem Pasha madrasa near Cağaloğlu”. This
seal was designed for madrasa books in a later period. Since this seal also has a date, we can
assume that the manuscripts with this seal were added to the madrasa library after this date.
So far, I had used such records and notes on the manuscripts to understand when the
manuscripts were included in the Rüstem Pasha collection. These various records show that
these manuscripts’ stories, which came together in the library of the Rüstem Pasha madrasa
in , did not actually begin here. In other words, these books- at least most of them - were
not produced for the madrasa library. There are various studies on the manuscripts that came
to the Ottoman lands from the Arab provinces, especially in the early period. For instance,
Erünsal mentions Mustafa Âlî, who asked to be appointed as an administrator in Cairo, due
to its reputation in the manuscript market, and the Halidîs family, who carried manuscripts
from Cairo to Palestine as a family business. We can easily distinguish the manuscripts that
exemplify this circulation. According to their copy records, there are two sets of manuscripts
– one consisting of volumes and another consisting of four volumes - both composed
in Cairo. An excellent example of the circulation of manuscripts is the Câmi‘ü’s-Sahîh of
Bukhari, which consists of volumes. Most importantly, it is a text that has preserved its
existence as an entire set. Ibrahim bin Muhammed copied these thirt y volumes in and
AH (- CE) for the library of the Emîr Esenboğa et-Tayyârî in Cairo. It also contains a
record of ijâzah by Ibn Haceru’l-Askalani (d. CE), the famous hadith scholar of the time
with his own handwriting. It is difficult to determine step by step how this set got to Rüstem
Pasha’s library from Cairo. However, a mark in the second volume indicates ownership by a
third person. Since we know that the first station of the set was the library of the Emîr and the
last was the library of the madrasa, this third person -Ahmedü's-Sahevî- must have owned the
set between these two. These extra-textual notes tell the story of the manuscripts donated by
Rüstem Pasha as well as the story of the continuity of the library.
. Continuity of the Library
If we go back to the story of the library, we can gather what we have learned about the
collection from all available records. The number of additional books after Rüstem Pasha,
both manuscripts and printed, is forty-nine in total. The foundation records help us under-
stand which books were added to the collection and when. Two different foundation records
show that the trustee Mehmed b. Abdülmecid added seven books in AH (- CE),
and another trustee, Mehmed b. Abdülhamid added six books in AH (- CE) to
the collection. Erünsal states that buying books was not common for foundation libraries;
however, there are examples of book purchases from the foundation’s budgetary surplus.
SML, RP, nr. , , , , . “Medrese-i Rüstem Paşa kurb-ı Cagâloglı ”.
İsmail Erünsal, “Fethedilen Arap Ülkelerindeki Vakıf Kütüphaneleri Osmanlılar Tarafından Yağmalandı mı?”, O smanlı Kültür
Tarihinin Bilinmeyenleri (İstanbul: Timaş Yayınları, ), , .
SML, RP, nr. , , , , ,, .
SML, RP, nr. , , , , , .
11
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
Since these books were textbooks in a madrasa and were used continuously, replacing missing
books or purchasing updated texts was a common need. In this case, although there is no
such condition in the waqfiyya, these added books are probably purchased with foundation
revenues by the trustees. Since each added book did not have a foundation record, it is impos-
sible to know when each one came to the library. For instance, all four books on the reading
of the Qur’an (mütevâtir kıra'âtler) were added later. The abovementioned waqfiyya reveals
that there was also training in reading the Qur’an in the madrasa, and a sheikh was appointed
for this. However, it is a question of why there are no books on reading Qur’an among the first
endowed books and why they were all added later. Not all books added to the library later
were added by the foundation trustees. Another added book is Ahterî-i Kebîr, a dictionary
donated to another madrasa of Rüstem Pasha in the town Rodoscuk (present-day Tekirdağ).
It is known that the mentioned madrasa was still used in the th century. It is not clear why
and when this dictionary came to the madrasa in Cağaloğlu. There are also explicit records
of additions by other people in the manuscripts. For example, in the frontispiece of a printed
book, there is a note that it was endowed in by Hâcı Abdullâh Efendi, the son of Hâcı
Mehmed Efendi. In addition to other similar foundation records, one of the manuscripts,
which was an additional one, bears the note “it is not mine, it was taken from the library, it
should be given to the bookkeeper”. Since the foundation record on its frontispiece does not
include the name of the endower or the place of endowment, this book, which is not clear f rom
which library it was taken, may have been donated here.
Although it has been the subject of two studies before, and although the number of
manuscripts in the waqfiyya was given incorrectly, these errors are understandable, due to the
existence of multi-volume sets. I determined that works consisting of volumes were
donated to the madrasa, according to the waqfiyya. I then compared the manuscripts listed
in the waqfiyya with the current collection, using their physical descriptions. As a result of
this comparison, I noticed that volumes were missing from the present collection. This
is because these books are still circulating and have been used continuously for educational
purposes for more than years. In this case, volumes are quite a good number, meaning
they used the manuscripts carefully.
With these books added, the collection reaches its current number of . Thanks to
the Hamidian catalog, we know that the library also had books in /. This catalog,
which belongs to the madrasas of Mahmud Pasha and Rüstem Pasha, includes lists of four
collections together with two other collections moved to these places. Rüstem Pasha’s
books are between - pages of the catalog. The books were classified according to their
genres, and there is information about their languages, calligraphy, and bindings. Since the
information in the catalog is the same as those currently in the Süleymaniye Library, I used
the manuscripts themselves for comparison. However, I consulted this catalog to see the four
manuscripts were not digitally viewable and for the classification of the collection. I did not
assume that manuscripts , , , and were lost, as the reason why they could not be
SML, RP, nr. .
SML, RP, nr. .
Aydın Yüksel says that there are volumes, while Arslantürk says that there are volumes. In fact, although Arslantürk
has given the list of books correctly in the table, he says while giving the number.
These missing manuscripts can be seen in the appendix list.
12
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Establishme nt and C ontin uity of th e Rüstem Pasha Madr asa Libr ary
viewed digitally was not clear. Additionally, this catalog provides us with another interesting
piece of information about the madrasa - according to the catalog, the collection Yusuf Ağa
was moved to Rüstem Pasha Library. However, the date of this transfer is uncertain.
The madrasa continued to be used, albeit with different functions, such as a dormitory
or shelter. Kütükoğlu shows this functionality with the repair records and gives some
numbers of students staying here until . The building currently serves as a museum.
In , the small manuscript collections in some foundation libraries were transferred to
renewed libraries. The transfer of the Rüstem Pasha collection was also considered because
some parts of the madrasa were threatened by moisture. However, in light of students’ and
scholars’ requests, the madrasa was repaired, and the transportation was abandoned. This
information is also substantial in terms of showing that the madrasa was still used in .
Nevertheless, in , the books were taken to the library in Sultan Selim and, in , to the
Murad Molla library. Finally, in , with some other collections, they were transferred to
the Süleymaniye Library and are still preserved there.
CONCLUSION
In this article, I examined the library of Rüstem Pasha madrasa. Although Rüstem Pasha
had a small-scale library, it is noteworthy that the madrasa is considered among the high-lev-
el institutions of its time. The madrasa serves as a notable example, with its architectural
structure, b ook collection, and endowment deed having endured to the present day. This study
primarily delves into the book collection endowed to the madrasa . I aim to uncover how much
of the collection, now preserved in the Süleymaniye Library under the name of the Rüstem
Paşa collection, originated during the establishment of the madrasa. Additionally, I explored
how many of these initial books have survived to the present day and how many additions
were made to the collection over time. While the list of endowed manuscripts was present in
the waqfiyya, the absence of a standard naming convention during that period prompted me
to investigate which manuscripts in the current library were initially dedicated by Rüstem
Pasha, based on their physical descriptions. Since these physical features also provide insights
into the book production and culture of the period, I briefly touched upon them.
Today, there are numbered manuscripts in the Rüstem Pasha collection of the
Süleymaniye Library. It’s crucial to note that this count does not equate to distinct
titles due to multi-volume works. For instance, Sâhîh-i Buhârî consists of volumes. In
contrast to these multi-volume works, the collection includes one original compilation and
three compilations added later, which are still in the collection. Through my comparisons,
I determine that of these volumes were added to the library later. Additionally, two
manuscripts were split into two during repairs, and volumes were lost from the original
Yusuf Ağa was the chamberlain of Rüstem Paşa’s great-grandson, Civan Kapucubaşı Mehmed Paşa. He donated his books to
the mosque in Üsküdar, which was built by Mihrimah Sultan, who was also the wife of Rüstem Paşa. This collection of
books is still preserved in the Süleymaniye Library under the name Yusuf Ağa Collection.
Kütükoğlu, XX. Asra Erişen İstanbul Medreseleri, .
İsmail Erünsal, “Rüstem Paşa Kütüphanesi”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi (Access May ).
Erünsal, “Rüstem Paşa Kütüphanesi”, .
13
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
collection donated during the establishment of the madrasa. Identifying these added and
lost manuscripts helps illustrate the dynamics of a foundation library. Given that the library
was established exclusively for the use of students and professors, the missing books may have
been frequently worn out due to regular use. We also learn that the madrasa also faced the
problem of moisture in a late period. This moisture may have damaged the books. Since it was
prohibited in the waqfiyya, removing t hem from the madrasa was less likely. Nevertheless, this
possibility is not completely impossible. In fact, in other waqf libraries, we encounter similar
instances where, despite the prohibition against removing books from the endowed building,
this rule was occasionally violated.
Most of the added books were included by the foundation trustees shortly after its estab-
lishment. However, individual donations continued over time. Since the preparation of the
Hamidian catalog in -, the collection has been well-preserved, except for four manu-
scripts for which digital copies could not be obtained.
Araş tırma & Yayın Et ğ: Bu maka le, en az k kör hakem taraf ından ncelen mş ve Thentcate tar amasıyla nthal ve
benzerl k raporu oluştu rulmuştur. Makale, araştırma ve yayın et ğne uygundur.
Etk Beyanı & Çıkar Çatışması: Bu makalenn yazarı çıkar çatışması b ldrmnde bulunmamış, makalenn hazır-
lanma sü recnde bl msel ve etk k adelere uyu lduğunu ve yarar lanılan t üm çalış malara atıf y apıldığ ını beyan et mştr.
Lbre Açı k Erşm bu ma kale, CC BY-NC . lsansına sahptr.
Research & Publcaton Ethcs: The artcle underwent a double-blnd peer-revew process nvolvng two or more
revewers, and an Thentcate scan wa s conducted to detect potental plag arsm and smlarty ssues. The artcle was
found to comply wth establ shed research and publcaton ethc s standards.
Ethcal Declaraton & Conf lct of Interest: The author of the artcle has dsclosed no conflcts of nterest and
has affrmed that the manuscrpt was prepared n adherence to ethcal and scentfc prncples and that all relevant
sources were accurately cted. Ths s a L bre Open Access art cle under the CC BY-NC . lcense.
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Establishme nt and C ontin uity of th e Rüstem Pasha Madr asa Libr ary
BIBLIOGRAPHY
. Archval Documents
Süleymanye Manuscrpt Lbrary, Rüstem Paşa Collecton, -.
Archve of the General Drectorate of Foundatons, Defter .
. Publshed Sources and Dssertatons
Açıl, Berat. (ed.). Osmanlı Ktap Kültürü: Cârullah Efend Kütüphanes ve Derkenar Notları. İstanbul:
İlem Ktaplığı, .
Açıl, Berat. “Habeşî Mehmed Ağa’nın (ö. ) Vakfettğ Ktaplar ve Akıbetler”. Turkolog y (),
-.
Afyoncu, Erhan. “Rüstem Paşa”. Türkye Dyanet Vakfı İslâm Ansklopeds. Access May .
https://slamansklopeds.org.tr/rustem-pasa
Arslantürk, Hacı Ahmet. Br Bürokrat Ve Yatırımcı Olarak Kanun Sultan Süleyman’ın Vezrazamı
Rüstem Paşa. İstanbul: Marmara Unversty, Ph.D. Dssertaton, .
Artan, Tülay. “On Sekznc Yüzyıl Başında Osmanlı Blg Üretm ve Dağılımı: Yazma Eser
Koleksyonları ve Koleksyonerler Arasında Şehd Al Paşa’nın Yer”. Müteferrka (),
-.
Artan, Tülay. “Şehd Al Paşa’nın Sûk-ı Sultânî’de Satılan Ktapları, Sahaflar ve Koleksyonerler
()”. Osmanlı Ktap Koleksyonerler ve Koleksyonları: İtbar ve İhtras.
eds. Tülay Artan - Hatce Aynur. -. İstanbul: Dergâh, .
Atçıl, Z aht. “W hy Dd Suleyman t he Magnf cent Execute Hs S on Sehzade Mustafa n ?”. Osmanlı
Arastırmaları-The Journal of Ottoman Studes (January ), –.
Atçıl, Zaht. State and Government n The Md-Sxteenth Century Ottoman Empre: The Grand
Vzerates of Rüstem Pasha (-). Chcago: Unversty of Chcago, Ph.D. Dssertaton,
.
Busbecq. Türk Mektupları. trans. Hüseyn Caht Yalçın. İstanbul: Remz, .
Erünsal, İsmal. “Fethedlen Arap Ülkelerndek Vakıf Kütüphaneler Osmanlılar Tarafından
Yağmalandı mı?”. Osmanlı Kültür Tarhnn Blnmeyenler. -. İstanbul: Tmaş
Yay ınları , .
Erünsa l, İsmal. “R üstem Paşa Kütüphanes”. Türkye Dyanet Vakfı İsl âm Anskloped s. Access May
. https://slamansklopeds.org.tr/rustem-pasa-kutuphanes
Erünsal, İsmal. Ortaçağ İslam Dünyasında Ktap ve Kütüphane. İstanbul: Tmaş Yayınları,
.
Erünsal, İsmal. Osmanlı’da Kütüphane ve Kütüphaneclk. İstanbul: Tmaş Yayınları,
.
Gacek, Adam. Arabc Manuscrpts A Vademecum for Readers. Boston: Brll, .
İnan, Göker. "Târîh- Âl- Osmân (Rüstem Paşa Tarh) Üzerne Notlar". Kadm (Nsan ),
-.
15
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
Kut, Günay and Bayraktar, Nmet (ed.). Yazma Eserlerde Vakıf Mühürler. Ankara: Kültür ve Turzm
Bakanlığı Yayınları. .
Kütükoğlu, Mübahat. XX. Asra Erşen İstanbul Medreseler. Ankara: Türk Tarh Kurumu Yayınları,
.
Necpoğ lu, Gülru, K afadar, Cemal a nd Flescher, Cornell H. (eds.). Treasure of Knowledge: A n Inventory
of the Ottoman Palace Lbrary (/–/). vols. Leden: Brll, .
Necpoğlu, Gülru. “Connectvty, Moblty, and Medterranean ‘Portable Archaeology’: Pashas from
the Dalmatan Hnterland as Cultural Medators”. -. Dalmata and the Medterranean.
Leden: Br ll, .
Uzunçarşılı, İsmal Hakkı. Osmanlı Devletnn İlmye Teşklatı. Ankara: Türk Tarh Kurumu
Yay ınla rı, .
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APPENDIX I
Lst of Manuscrpts endowed by Rüstem Pasha
Tefsîr- Kebîr
Tefsîr- Kebîr / divided in two
Tefsîr- Kâdî
Tefsîr- Kâdî
Tefsîr- Kâdî
Tefsîr- Kâdî
Tefsîr- Kâdî
Tefsîr- Kâdî
Tefsîr- Medârîk - missing
Tefsîr- Şeyh -
Tefsîr- İbn Atyye - . volume missing
Tefsîr- Vâst - . volume missing
Tefsîr- İbn Kesîr - . volume missing
Tefsîr- İsfahânî - . and . missing
Tefsîr- Tâcü’t-Terâcm
Tefsîr- Hüseyn Vâîz - missing
Tefsîr- Mesîr l-İbn
Cevzî -
Tefsîr- Keşfü’ l-Esrâr -
Tefsîr- nâ-malûm
Br kıt’a tefsîr
Tefsîr- nâ-tamâm
Buhârî -
Buhârî
Buhârî -
Müslm - missing
Câm’u’ l-Usûl fî
Ehâds’r-Rasûl
Câm’- Kebîr -
(el-Kevâkbü ’d-De rârî f î
Şerh Sahîh’l-Buhârî) -
I have italicized the works whose names are written in the waqf, and I have enclosed in parenthesis the works whose names are
not written in the waqf but which I identified from physical descriptions.
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Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
[...] l- İbn Hacer - . missing
[...] l- Aynî - volumes duplicate
(el-Kâşf an
Hakâku’s-Sünen)
(el-Muhîtu’r-Radavî) - . volume missing
(Kemâlü’d-Drâye fî
Şerh’n-Nukâye) -
(el-Fetâvâ-yı Kâdıhan)
(el-Fetâvâ-yı Kâdıhan)
(ez-Zâhratü’ l-Fetâvâ) -
(el-Fetâva’t-
Tatarhânyye) -
(Hulâsâtü’ l-Fetâvâ) -
(Tebyînü’l-Hakâ’k fî
Şerh Kenz’d-Dekâ’k) -
(...) - missing
İhyâ, Minhâcü’ l-
Âbidîn,
Riyâzü’s-Sâlihîn
(İhyâ’ ü Ulûmi’ d-Dîn)- divided in two
(Srâcü’ l-Mülûk)
(...) - missing
(el-Kâmûsu’ l-Muhît)
(Mecma’u’l-Bahreyn ve
Mülteka’n-Neyyreyn)
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APPENDIX II
Books added to the collecton after Rüstem Pasha
Qur’an Not available today
et-Teysîr f’ l-Kırâ’ ât’s-Seb‘
Hace f lm- kıra’a Not avalable today
Kenzü’ l-Me‘ânî fî Şerh
Hırz’l-Emânî
Ktâbü’l-Vakf ve’l-İbtdâ Endowment record of
Davud Efend Üsküdârî
en-Neşr f’ l-Kırâât’ l-Aşr
El-Keşşaf -- Added by trustee Mehmed
b. Abdulhamîd
et-Telîh lâ Keşf
Hakâk’t-Tenkîh Added by trustee Mehmed
b. Abdulhamîd
Menâf‘u’ d-Dekâ’ îk fî Şerh
Mecâm‘’l-Hakâîk Pr nted n
Mr’ âtü’l-Usûl fî Şerh
Mrkât’l-Vusûl
Inscrbed n Rüstem Pasha
madrasa n and
endowed to the madrasa
Zahîretü’ l-Ukbâ fî Şerh
Sadrşşerî‘at’l-Uzmâ Added by trustee Mehmed
b. Abdulhamîd
Dürerü’ l-Hükkâm fî Şerh
Gurer’l-Ahkâm Added by trustee Mehmed
b. Abdulhamîd
Dürerü’ l-Hükkâm fî Şerh
Gurer’l-Ahkâm
Büşra’ l-Ke’îb
b-Lkâ’’ l-Habîb
Mecma‘u’l-Enhur fî Şerh
Mülteka’l-Ebhur Prnted n
Mecmua
Endowed to the Rüstem
Pasha Mosque by Mahmud
b. Mehmed
Mefâtîhu’ l-Cnân ve
Mesâbîhu’ l-Cenân Added by trustee Mehmed
b. Abdulhamîd
Zübdetü’l-Eâr Seal dated
el-Hâşyetü’l-Kadîme alâ
Şerh Tecrîd’l-Akâ’d Added by trustee Mehmed
b. Abdulhamîd
19
Sayı / Issu e 7 ∙ Nisan / Ap rıl 2024
Şerhu Tecrîd’l-Akâ’d Added by trustee Mehmed
b. Abdulhamîd
ed-Dürrü’n-Nâcî alâ Metn
Îsâgûcî Added by trustee Mehmed
b. Abdulmecîd
Hâşye ‘alâ Şerh Tehzîb’ l-
Mantık ve’l-Kelâm
Prnted n , endowment
record by Karahsârî Halîl
Beg
Muğn’t-Tullâb Prnted n
el-Msbâh f î Şerh’l-Mâh Seal dated
el-Msbâh f î Şerh’l-Mâh Added by trustee Mehmed
b. Abdulhamîd
Şerhu Mâh’l-‘Ulûm Added by trustee Mehmed
b. Abdulmecîd
Muhtasar u’ l-Me‘ ânî Seal dated
M â hu’ l -‘U lû m Added by trustee Mehmed
b. Abdulhamîd
Tuhfetü’l-İhvân Prnted n
el-İtâh Seal dated
Hâşyetü’ l-Fevâ’d’z-
Zyâ’yye Pr nt ed
Hâşyetü’ l-Fevâ’d’z-
Zyâ’yye Prnted n
Hâşyetü’ l-Fevâ’d’z-
Zyâ’yye Prnted n
Hallü Esrâr’ l-Ahyâr alâ
İ‘râb İzhâr’l-Esrâr Prnted n
Mu‘rbul-Kâfye Prnted n
Mu‘rbul-Kâfye Pr nted
el-Kâfye, İzhâru’l-Esrâr Prnted n
el-Fevâ’dü’z-Zyâ’yye
Mecmua Prnted
Şerhu Bnâ’’ l-Ef ‘âl,
Şerhu’l-Emsle Prnted n
Maksûd Not Avalable
Mecmua
Ahterî- Kebîr Endowed to the madrasa n
Rodoscuk
Mecmua
Mecmua
