Before the famous commentaries on the classical works of Persian literature, Ahmed Sudi Bosnevi wrote in Ottoman Turkish language commentaries on al-Kāfiya and al-Šāfiya, the works on Arabic syntax and morphology written by the famous Arab grammarian, Ibn Ḥāğib. The main purpose of this research is to explore and analyse different aspects of Sudiʼs commentaries on al-Kāfiya and al-Šāfiya, to give an insight into these hitherto unstudied manuscripts and to present Sudiʼs specific way of commenting by translation and description of passages from the original texts of the commentaries. In addition to this, the paper presents the educational and scientific path of Ahmed Sudi Bosnevi and his role as a muderis who tried to improve the teaching process by writing commentaries on the textbooks that were part of the Curriculum in Ottoman madrasas. Likewise, this paper investigates the significance of the original texts of al-Kāfiya and al-Šāfiya in the Arabic grammatical tradition.

Some of the main characteristics of the centralised Ottoman system of education are the unitary basic curriculum, determined medrese categorisation and clearly defined the way of muderrises promotion. This paper aims to present the curriculum of the Ottoman medreses in the classical age (1470–1839) that is based on primary sources: laws passed by the Ottoman sultans Mehmed II The Conqueror (1451–1481) and Suleiman The Magnificent (1520–1566). The scientific autobiography of the Ottoman scholar Ahmad Tashköprüzade and the official report from 1741 for the French embassy are discussed in this paper. The analysis of the teaching methods, representation of some sciences in the curriculum, and contents of some textbooks are also presented.

This paper analyses the presence of the Persian political and literaly tradition in Uṣūl al-ḥikam fī niẓām al-‘ālam (Principles of Wisdom on the World Order), one of the most prominent works written by Bosnians during the Ottoman reign. This work is written in Arabic language, then translated to Ottoman Turkish with some Persian verses added to it. There are 23 poe- tical fragments in Persian language in Uṣūl al-ḥikam fī niẓām al-‘ālam. The translation and transcription of Persian verses are given in this paper. 16 out of 23 authors of Persian verses are identified. Hasan Kāfī al-Aqhisārī cites the best works of Persian classical literature. He is familiar with Golestān, Bustān and Gazaliyyāt by Saʻdī Shirāzī. Uṣūl al-ḥikam fī niẓām al-‘ālam is enriched by poetical fragments by Nezāmī Gangawī, the other great Persian classical poet. Beside Saʻdī and Nezāmi, there are verses that belongs to Molā Hosayn Wāʻez Kāshefī, Ebn Yamīn and Amīr Hosrow, the Persian authors who are not familiar even now in our public. All preislamic and Islamic Persian heroes are taken as models of justice, wisdom, courage and experience. These examples are used to show the Ottoman Muslim sultan the importance of virtues and to teach the sultan how to reign properly. It is an amazing fact how the knowled- ge of ancient Iran passed to Arabic culture then came to the Ottoman tradition and finally found its way to the far away Bosnia.