This study reconstructs the formation, spatial evolution, and institutional development of the quarter (mahalle) founded around the mesjid of Kalin Haji Ali in Sarajevo during the 16th and 17th centuries. Drawing on a broad corpus of Ottoman archival sources, including the Bosnian Sanjak register of 1563/65, court records (sijils), and later cadastral surveys, alongside relevant modern scholarship, the research clarifies the genesis of this urban micro-unit by systematically examining its identification in the documentation, its spatial configuration, and its shifting toponymic layers. A particular focus is placed on the waqf established by Kalin Haji Ali, the administrative and legal mechanisms through which his mesjid attained the status of a mosque, and the ways in which the endowment’s assets shaped the social and physical development of the emerging neighbourhood. The urban landscape of Sarajevo was decisively structured by a dense network of waqf institutions founded by members of the urban elite. Through the establishment of religious, educational, commercial, and communal facilities, these endowments not only organised the city’s-built environment but also played a central role in configuring social relations, patterns of neighbourhood (mahalle) formation, and modes of communal interaction. Within this broader framework, the waqf of Kalin Haji Ali stands out as a representative example of the mechanisms through which a single philanthropic initiative could generate a lasting urban nucleus. Situated on the right bank of the Miljacka River, the mesjid he founded became the focal point of a new quarter, whose gradual consolidation reflects both the dynamics of urban expansion and the processes by which peripheral zones were incorporated into the fabric of the early modern city. A significant historiographical challenge has long been the precise identification of this quarter, given the existence of several Sarajevo quarters named after individuals bearing the name Haji Ali. By employing a comparative methodology and cross-referencing multiple source groups, this study resolves these ambiguities and reconstructs the neighborhood’s emergence, demographic profile, and spatial boundaries. The quarter was located in the area of the present-day National Theatre and bordered the quarters of Haje Kemal, Ayas Pasha, Haji Idris, and Haji Mahmud Bali. Archival evidence from the later 16th century indicates that parts of this zone were still covered in woodland vegetation, demonstrating that its urbanisation proceeded gradually. The continued use of local toponyms such as Pokrovnik and Čajirdžik (small meadow) alongside the official quarter name reveals the persistence of older topographic traditions and the survival of collective memory regarding the site’s pre-urban landscape. Although the original waqfiye has not survived, other Ottoman documents permit a reliable reconstruction of the waqf’s holdings. These included a mosque, a maktab, 14,000 silver coins (akçe) in cash, and several revenue-generating shops whose income funded the salaries of religious and educational personnel. Subsequent donations by affluent townspeople, including women such as Nevbihe Hatun, augmented the endowment’s capital base and ensured stable financial support for children’s education. By integrating dispersed archival evidence into a coherent analytical framework, the study demonstrates that the quarter of Kalin Haji Ali offers a paradigmatic illustration of the dynamics underpinning the formation of early urban micro-structures. Its development provides valuable insight into the processes of urbanisation, community organisation, and institutional life in Sarajevo during the 16th and 17th centuries.

Goal: The paper will present the library collection of the Babusaade Ahmed Agha based on one of the three existing waqfiyas of this benefactor, preserved in the Topkapi Palace Museum in Istanbul (TS.MA.d. 6927). The waqfiya describes the establishment of a madrasa and its accompanying library in Mostar in the mid-17th century. The work will also offer a comparison of this collection with the Gazi Husrev-beg Library collection in Sarajevo, as the majority of the preserved titles from the mentioned collection can be found in this central heritage institution. Approach/Methodology: Using the identification method, we determined the exact titles and authors of the endowed books and manuscripts, for which numerous lexicographical dictionaries and manuscript catalogs were consulted. The classification of works by subject areas was based on the Flügel and Ahlwardt models. Regarding the presence of works from the original collection established by the Babusaade Ahmed Agha, the main research base was the Gazi Husrev-beg Library collection in Sarajevo, which provided direct access to works from the mentioned collection, as well as published catalogs of manuscripts in Oriental languages from this institution. Results: The paper highlights data related to the titles and authors of works from the library collection that was part of this educational institution. Based on this information, insight was provided into the thematic and content diversity of the mentioned library. Particularly interesting is the fact that this waqfiya contains the oldest mention of a librarian (1653) in Mostar, along with his duties and responsibilities regarding the preservation of the manuscript collection. In addition to this, the paper discusses the current state of the collection, aiming to determine the extent of preservation of the manuscript holdings from this 17th-century Mostar library. Originality/Value: In scientific and expert circles, it was known that there was a waqf established by the Babusaade Ahmed Agha, but it was not widely known what he left behind as a legacy for his fellow citizens in Mostar. This paper specifically discusses his legacy in Mostar based on primary sources, as well as the provisions he established to specify how this waqf would function. The waqf of Ahmed Agha was very important for the cultural life of Mostar in the second half of the 17th century.

The highest representative of the judicial authority and one of the most im- portant levers in the administrative apparatus of the Ottoman Empire in one province (eyalet) was the molla. He was granted extensive powers and the ability to control other officials of the Ottoman authority. Considering the role and importance of those high-ranking Ottoman officials, the paper aims to present the individuals who were appointed to the Eyalet of Bosna as well as the dynamics of changes in these positions in the second half of the 17th century. In cases where it was possible, insight was given into their education and experience, as well as some interesting facts from their lives. In order to achieve this, the contents of various individual and collective documents were analyzed. The presented data contribute to a better understanding of Ottoman judicial practice and the specific activities of judges in Bosnia in the 17th century.

This paper emphasizes the significance of waqfs in the development of Mostar. Thanks to that institution, Mostar has become one of the largest cultural and economic centers in Eyalet of Bosnia. Special attention was given to the waqf of Babussaade Agha, Ahmed Agha. His waqfiye, which is an integral part of this work, contains information about new buildings, money and other things endowed by the aforementioned Ahmed Agha. It also includes changes to some of his previous waqfiya’s stipulations. His endowments in Istanbul and Mostar are mentioned in the waqfiye. Because little is known about his waqf in Mostar, this work aims to draw attention to the waqfiya’s text. The content of Ahmed Aga’s waqfiye demonstrates the importance of his waqf for cultural life in Mostar and his role in enlightening local imams and students.

Ustikolina market has been mentioned since 1394 for the business of the local population, which was especially engaged in the wax trade. In addition, Du­brovnik merchants were active in Ustikolina very early on. According to some of the leading historians of the medieval period, Ustikolina could not withstand the competition of the nearby, more advanced markets, Goražde and Foča. However, from the content of sources, it is evident that the Ottoman authorities have been recorded revenues from the market tax on the Ustikolina market since the first census of 1468/1469. That means that there were trade activities before that period. In order to improve trade, in the middle of the 16th century, the local judge sent to Porte a written petition to change the weekly market in Ustikolina. It was requested that the market be held on Fridays instead of Saturdays. Local authorities wanted to rationalize and facilitate the activities of the population of Ustikolina and its surroundings and make them able to do the most important weekly tasks on the same day and attend the obligatory Friday prayer. The paper pays special attention to the analysis of the document that Porte sent to the local judge in this regard. The content of the mentioned document reveals the way in which the Ottoman state solved certain problems that were important for the local community, and the holding of the weekly market was one of those. Also, from the document, it can be established that Ustikolina had a local Muslim community, a mosque where the central weekly prayer was performed, a market, and an established market day, which were the basic preconditions for declaring a place for an urban settlement. The paper mentions similar practices from the local area, but also from the main capital of Istanbul, which is one of the indicators to what extent it was centralized the Ottoman state in the 16th century. Based on the above, can be seen the efficiency of the governing apparatus whose administrative ar­rangement in the way of functioning of large and small places was not left to chance. In the concrete example, it can be seen that the issue of establishing and changing the weekly market was resolved officially, which was defined by the state protocol.