Bibliotečki fond Ahmed-aginog vakufa u Mostaru iz sredine 17. stoljeća

BOSNIACA 2024; 29: 140-153

UDK / UDC 027.1:[061.27:348.97(497.6 Mostar)"16"

Bibliotečki fond Ahmed-aginog vakufa u Mostaru iz sredine 17. stoljeća

The Library Collection of the Waqf of Ahmed Agha in Mostar From the Mid-17^th Century

Adnan Kadrić¹, Muamer Hodžić², Madžida Mašić³

Univerzitet u Sarajevu - Orijentalni institut, Sarajevo, Bosna i Hercegovina / University of Sarajevo - Oriental institute, Sarajevo, Bosnia and Herzegovina

¹adkadric@ois.unsa.ba,²muamer.hodzic@ois.unsa.ba,³madzida.masic@ois.unsa.ba

Informacije o članku / Article Info Sažetak / Abstract

Primljen / Received 4. 6. 2024.

Prihvaćen / Accepted 16. 8. 2024.

Dostupan online / Available online 24. 12. 2023.

Ključne reči / Keywords

vakuf, biblioteka, dvorski aga, Ahmed-aga, Mostar, 17. stoljeće

waqf, library, Babusaade Agha, Ahmed Agha, Mostar, 17th century

Cilj: Predstaviti fond biblioteke glavnog dvorskog age Ahmed-age na osnovu jedne od tri postojeće vakufname ovog vakifa koje se čuvaju u Muzeju Topkapi Saraja u Istanbulu (TS.MA.d. 6927). U tekstu opisane vakufname navedene su pojedinosti koje se odno- se na osnivanje jedne medrese i prateće biblioteke u Mostaru sredinom 17. stoljeća. Radom će se ponuditi i usporedba predmetnog fonda s fondom Gazi Husrev-begove biblioteke u Sarajevu, jer se u ovoj krovnoj baštinskoj instituciji nalazi većina sačuvanih naslova spomenutog fonda.

Pristup/metodologija: Metodom identifikacije utvrdili smo tačne naslove i autore uva- kufljenih knjiga, odnosno rukopisa, zbog čega su konsultirani brojni leksikografski rječ- nici i katalozi rukopisa. U klasifikaciji djela prema oblastima primijenjena je klasifikacija prema Flugelovom i Ahlwardtovom modelu. Kada je riječ o prisustvu djela iz prvobitnog fonda koji je uvakufio glavni dvorski aga Ahmed-aga, glavna istraživačka baza je fond Gazi Husrev-begove biblioteke u Sarajevu, zbog čega je ostvaren direktni uvid u djela iz spomenutog fonda te su konsultirani objavljeni katalozi rukopisa na orijentalnim jezici- ma ove institucije.

Rezultati: U radu su izdvojeni podaci koji se odnose na naslove i autore djela iz bibli- otečkog fonda koji se nalazio u sastavu ove prosvjetne ustanove. Na osnovu tih poda- taka omogućen je uvid u tematsku i sadržajnu raznovrsnost navedene biblioteke. Kao posebno zanimljiv, može se izdvojiti i podatak da se u ovoj vakufnami nalazi najstariji spomen bibliotekara (1653) u Mostaru te njegove dužnosti i obaveze u pogledu čuvanja rukopisnog fonda. Pored nabrojanog, u radu je razmatrano i aktuelno, sadašnje stanje navedenog fonda, čime se nastojao utvrditi obim očuvanosti rukopisnog fonda spome- nute mostarske biblioteke iz sredine 17. stoljeća.

Originalnost/vrijednost: U naučnim i stručnim krugovima bilo je poznato da postoji va- kuf glavnog dvorskog age Ahmed-age, ali ne i šta je sve ostavio u naslijeđe i na korište- nje svojim sugrađanima u Mostaru. U ovom radu se, na osnovu prvorazrednih izvora, konkretno govori o njegovoj ostavštini u Mostaru, kao i odredbama kojima je precizirao način funkcioniranja ovog vakufa. Ahmed-agin vakuf bio je veoma važan za kulturni ži- vot Mostara u drugoj polovini 17. stoljeća.

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 Top- kapi Palace Museum in Istanbul (TS.MA.d. 6927). The waqfiya describes the establish- ment 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 Li- brary collection in Sarajevo, as the majority of the preserved titles from the men- tioned 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 lexi- cographical dictionaries and manuscript catalogs were consulted. The classification of works by subject areas was based on the Flugel 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 pub- lished 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 informa-

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tion, insight was provided into the thematic and content diversity of the mentioned li- brary. 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.

1. Uvod: o osnivanju biblioteka unutar vakufa

Osnivanje institucije vakufa na prostoru Bosne veže se period nakon njenog teritorijalnog osvajanja 1463. godine. Taj proces bio je ključan u urbaniza­ciji i nastanku gradskih naselja, tako da je gotovo nemoguće govoriti o razvoju gradova bez historija­ta i uloge vakufa. (Handžić, 1983: 113) Nakon što su osnovane administrativno-obrazovne ustanove koje će činiti jezgru i impuls političkog, društve­nog, kulturnog, vjerskog i ekonomskog života, in­stitucija vakufa počinje bilježiti značajan rast i sna­žan razvoj.

Nastanak obrazovnih institucija (mekteba, medresa, džamija koje su uz primarni religijski imale i pro­svjetni karakter) na ovim se prostorima veže uz 15. stoljeće, i to uglavnom u kontekstu osnivanja va­kufa. Naime, pitanje obrazovanja nije bilo državni prioritet, kao što je slučaj s pitanjem vojske i uprave (Handžić, 1983: 114), tako da se do tog perioda pro­ces obrazovanja odvijao uglavnom u institucijama koje su osnivane kao vakufi pojedinaca, istaknutih uglednika, imućnijih građana, trgovaca, zanatlija i drugih.

Prva faza u tom složenom procesu urbanizacije Bo­sne, u vremenskom intervalu koji je pokrivao cijelo stoljeće (od 70-ih godina 15. st. do 70-ih 16. st.) bila je podizanje vjerskih objekata (džamija i ne­rijetko tekija), kada su zvanično, između ostalih, osnovane kasabe Sarajevo, Zvornik, Foča, Rogati­ca, Višegrad, Srebrenica, Travnik, Prusac, Prozor, Nevesinje, Doboj, Stolac, Jajce, Banja Luka, Donja Tuzla, Bijeljina, Gradiška, Glamoč i dr. (Handžić, 1983: 115).¹

1. . Introduction: on the founding of libraries within the waqf

The institution of waqf developed in Bosnia follow- ing to its conquest in 1463. It is almost hard to talk about city development without noting the back- ground and significance of waqfs because this pro- cess was crucial for urbanization and the formation of urban areas. (Handžić, 1983: 113) The waqf in- stitutions started developing and expanding consid- erably after the establishment of administrative and educational institutions, which ultimately became the heart and generator of political, social, cultural, religious, and economic life.

In this region, the development of educational in- stitutions like madrasas, waqf foundations, and maktabs - which had both religious and educational missions as well as to their primary role as place of worship - is linked to the 15th century. Unlike the military and the administration, education was not a state priority at the time (Handžić, 1983: 114), hence most of education up until that time took place in institutions established up as waqfs by private, well-known people, wealthy citizens, mer- chants, craftsmen, and other.

Building of religious institutions (mosques and often tekkes) marked the beginning of this century-long (from the 1470s to the 1570s) complex process of ur- banization in Bosnia. Sarajevo, Zvornik, Foča, Rogat­ica, Višegrad, Srebrenica, Travnik, Prusac, Prozor, Nevesinje, Doboj, Stolac, Jajce, Banja Luka, Donja Tuzla, Bijeljina, Gradiška, Glamoč, and other towns¹

¹ About the founding and development of some of the listed cities du- ring the period of the Ottomans, monographs have been published. Cf. Zlatar, B. (1996). Zlatno doba Sarajeva: XVI stoljeće. Saraje­vo: Svjetlost; Bašić, K. (2021). Zvornički sandžak u XVII stoljeću. Sarajevo: Institut za historiju Univerziteta u Sarajevu; Hodžić, M. (2019). Foča: središte Hercegovačkog sandžaka. Sarajevo: Orijen­talni institut; Žiga, J. et al. (2009). Rogatica: monografija. Sarajevo: Šahinpašić; Kreševljaković, H., & Korkut, D. M. (1961). Travnik u prošlosti 1464-1878: (naročito kao glavni grad Bosne 1699-1850). Travnik: Zavičajni muzej; Bušatlić, I. (2011). Kraljevski grad pod sultanima, Jajce 1528-1878. Jajce: Medžlis islamske zajednice Jaj­ce; Kapidžić, H. (1940). Stolac u XVIII vijeku. Sarajevo: Bosanska pošta; Jalimam, S., & Mičijević, S. (2005). Stolac: od najstarijih vremena. Stolac: Udruženje “Troya”. In addition to the listed mono-

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Tokom više od pet stoljeća osmanske uprave u Bo­sni osnovan je veliki broj medresa čiji se broj ne može precizno utvrditi, ali prema upućenijim au­torima, poput Kasumovića (1999: 156), taj broj je “čak više od 100”. Osnivanjem vakufa stvarale su se predispozicije za obrazovanje lokalnog stanov­ništva. Osim toga, pored osnivanih medresa, po­znato je da se “nastavni” proces često odvijao i u objektima s isključivo vjerskom namjenom, poput džamija, tekija i sl. Svaki od objekata s prosvjetnom funkcijom nužno je zahtijevao i osnivanje određene vrste priručne biblioteke koja će opsluživati sudi­onike obrazovnog procesa (nastavnike/muderrise i učenike/talebu). Institucija vakufa je u tom smislu imala presudnu ulogu. O osnivanju javnih bibliote­ka pisali su brojni autori,² a prema većini njih, prve javne biblioteke na ovim prostorima formirane su krajem 15. stoljeća. Srazmjerno povećanju broja legatora (vakifa) i osnivanju vakufa povećava se i broj biblioteka. U kontekstu institucija u okviru ko­jih su osnivane priručne biblioteke, Kaleši (1961: 279) razlikuje privatne biblioteke, biblioteke uz džamije ili tekije i biblioteke uz medrese. Među najznačajnije vakufske biblioteke u Bosni ubraja­ju se Gazi Husrev-begova (1537), Ćejvan-ćehaje u Mostaru (1558), Karađoz-begova (1570), bibliote­ka Memišah-begove medrese u Foči (1569), bibli­oteka Derviš-paše Bajezdagića (1602), biblioteka Kizlar-agine džamije u Varcar-Vakufu, biblioteka Ahmed-age (1653) (1595), biblioteka Husamudi- na Vaiz-zadea u Banjoj Luci (1630), Elči Ibrahim- pašina (1706), biblioteka Mehmed-paše Kukavice u Travniku (1759-60), biblioteka Halil-efendije Trepanića u Gračanici (1763), Sim-zade ili Đumi- šića medresa (1775), biblioteka Osman-kapetanove medrese u Gračanici (1800), biblioteka medrese u Visokom (1840) i druge.

Vakufname kao osnivačke akte navedenih institu­cija treba posmatrati i kao nezaobilazne izvore za proučavanje fondova rukopisnih kolekcija na ori­jentalnim jezicima. Naime, poznato je da su vakifi u svojim vakufnamama precizirali i važnije detalje o

H. (1940). Stolac u XVIII vijeku. Sarajevo: Bosanska pošta; Jalimam, S., & Mičijević, S. (2005). Stolac: od najstarijih vremena. Stolac: Udruženje “Troya”. Pored pobrojanih monografija spomenimo i dva značajna magistarska rada: Kupusović, A. (2006). Rogatica i njena okolina u 16. stoljeću [Neobjavljena magistarska teza]. Sarajevo: Filozofski fakultet u Sarajevu; Korić, E. (2005). Banja Luka u doba Ferhad-paše Sokolovića [Neobjavljena magistarska teza]. Sarajevo: Filozofski fakultet u Sarajevu.

were formally established during that period. (Handžić, 1983: 115)

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onom dijelu zavještane imovine koja je olakšavala odvijanje samog nastavnog procesa: oni su najčešće zavještali i osnovni knjižni inventar neophodan za izvođenje nastavnog procesa, kakav je slučaj s va- kufnamama Karađoz-bega, dvorskog age Ahmed- age ili Ibrahima Počiteljca, ili su čak određivali sredstva za nabavku potrebne udžbeničke literature (vakufnama Gazi Husrev-bega). Osim toga, u va- kufnamama su često iskazani i decidni uvjeti o ko­rištenju bibliotečke građe. Usluga korištenja knjiga bila je besplatna, ali uvjeti koji se odnose na stara­nje o zaduženim knjigama i sankcije u slučaju otu­đenja bile su izričite.

Vakufname kao osnivački akti i svojevrsni statuti biblioteka često jasno preciziraju i naslove zavje- štanih knjiga, potom uvjete čuvanja i izdavanja knjižne građe korisnicima, te predviđaju i sankcije u slučaju bilo kakve zloupotrebe ili odstupanja od propisanog. Osim toga, kada je riječ o poziciji bi­bliotekara i njihovim plaćama, i ta su pitanja često propisana ovim uredbama. Osoba koja je skrbila o knjigama naziva se hafiz-i kutub (čuvar knjiga) ili hazin-i kutub. U slučajevima kada za skrb o knjiga­ma nije određen bibliotekar, za te se poslove, prema vakufnamama, imenovao neko iz osoblja ustanove unutar koje je osnovana i biblioteka. (Erunsal, 1999: 92) Najveći broj vakufnama ne precizira kvalifika­cije koje mora posjedovati osoba imenovana na po­ziciju bibliotekara, ali je ipak zabilježeno nekoliko primjera u kojima su pobrojane tražene propozicije. Osim stručnih kvalifikacija, među poželjnim vrli­nama navode se pouzdanost, čestitost, posvećenost brizi o knjigama i sl. Takav je slučaj s vakufnamom sultana Mehmeda II Fatiha (Osvajača), prema kojoj bibliotekar mora biti osoba s dobrim poznavanjem literature, upućena u udžbenike koje su koristili na­stavnici, njihovi pomoćnici i studenti u medresi. U pojedinim vakufnamama precizirano je da biblio­tekari moraju biti stručno profilirani, za što je uvjet položen ispit pred šejhul-islamom. (Erunsal, 1999: 104-105)

Funkcija bibliotekara u kasnijem periodu često je bila i nasljedna, što prema Janc (1956: 9) može upu­ćivati i na činjenicu da je riječ o počasnom zvanju. Kao primjer takve prakse navedimo vakufnamu Morevi Hadži Husejin-age u kojoj se na mjesto bi­bliotekara imenuje njegov sin Mustafa-efendi, dok za one koji će ga na toj poziciji naslijediti određu­je da trebaju biti najstariji i naučeniji, te najčestitiji članovi njegove porodice u budućim generacijama. (Erunsal, 1999: 105)

Kadrić, Hodžić, Mašić

Waqfiyas should be regarded as essential resources for researching collections of manuscript materials in Oriental languages because these are the found- ing documents of these institutions. It is widely recognized that waqifs provided essential details on the amount of their endowed property which facili- tated easier to implement through the process of ed- ucation in their waqfiyas. They often left behind the basic library necessary to perform up educational activities, as shown in the waqfiya of famous people like Ibrahim Počiteljac, Babusseade Ahmed Agha, or Karađoz Bey. They additionally set aside money for purchasing the necessary textbooks, as shown in Ghazi Husrev Bey’s waqiya. Also, waqfiya fre- quently included specific instructions on how to use library materials. The conditions regulating the care of borrowed books and sanctions in the case of loss were established although book borrowing was free.

Additionally, waqfiyas, considered as the funda- mental documents and quasi-statutes of libraries, often offer specific instructions concerning the ti- tle of books that are bequeathed, the conditions by which the collection should be kept and loaned to customers, and the sanctions which are to be im- posed if any of the conditions be violated. In addi- tion, these orders generally regulate issues related to the position of librarian and their salaries. The term “hafiz-i kutub” (keeper of books) or “hazin-i kutub” implies the person who is in charge of keep- ing watch for the books. According to the waqfiyas, in circumstances if a librarian was not appointed in particular for book upkeep, these duties have been assigned to an employee within the institution’s staff. (Erunsal, 1999: 92)

Although there are certain examples if desired qual- ifications are listed, many waqfiyas don’t specify what skills are required by the person assigned as a librarian. Preferred skills include, however not limited to, competence, reliability, integrity, and dedication to book care. This is evident in Sultan Mehmed II Fatih’s (the Conqueror) waqfiya, which specifies that the librarian should to be experienced in literature and familiar with the textbooks that are read by the students, teachers, and assistants at the madrasa. In certain waqfiyas, it is specified that li- brarians must be professionally qualified, for which the condition is passing an exam before the sheikh- ul-Islam. (Erunsal, 1999: 104-105)

Later periods witnessed the librarian’s post often being passed down through generations, which Janc (1956: 9) indicates that perhaps that title became

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honorable. Consider, with example, the waqfiya of Morevi Hajji Husejin-aga, according to which his son Mustafa-efendi is appointed librarian, along with the condition that the eldest, most learned, and the most ethical upright members of the family will inherit the position in future generations. (Erunsal, 1999: 105)

2. The waqfiya of the Babusaade Ahmed Agha from Mostar

Of the several waqfs that were founded in Mos­tar in the sixteenth and seventeenth centuries, the Babusaade Ahmed Agha waqf holds a special place in history. Bosnali Ahmed-aga, a waqif of Bosnian origin, starting off as a court page and ended up be- ing the chief aga at Enderun. His father's name was Alija, and he arrived to the Istanbul court as a Mus- lim child through the devshirme system.

He and the other three senior agas were executed in 1656 in an incident known to history as the Plane Tree Incident (Qinar Vakasi).³ He founded a foun- dation in Mostar which is known as the public lec- ture hall (dershane) and has a library in the waqfiya which was also known as a medresa. The waqfiya of Kapu Ahmed Agha is located in Topkapi Saray. In this archive, there is a book of waqfiyas by Ahmed Agha containing three waqfiyas, with the last one being a supplement to the previous two. All waqfi- yas were written in Ottoman Turkish.

In this study, the waqfiya dated in the first third of the month of Muharram in the year 1064 AH - that is, from November 22 to December 1, 1653 CE - is the primary focus.⁴ The properties in Mostar that Ahmed Agha left behind are listed in this waqfiya among endowed properties. This waqfiya contains the most specified text. This document informs us that Ahmed Agha purchased and endowed a building in Mostar for the purpose of holding public lectures (dersi-am) on a number of disciplines. Basically, he established a buq‘a madrasa and specified that thirty Mos- tar-based imams attend it for the purpose to improve their knowledge. ip§irli (1992; Dilberović, 2018) de- scribed a buq‘a madrasa as an educational institution

³ More details about Ahmed-aga and the tragic events that led to his violent death are provided by Mehmed Halifa in his work Tarih-i Gilmani, Silahdar Findikli, Mehmed Aga in the work Zeyl-i Fezle- ke and Hammer in his History. Cf. Bošnjak, M. H. (2002). Ljetopis 1650.-1665. Sarajevo: Orijentalni institut; Hammer, J. (1979). Hi­storija Turskog/Osmanskog Carstva II. Zagreb, 428-430; Karagay, Turkal Nazire (2012). Silahdar Findiklili Mehmed Aga, Zeyl-i Fezle- ke (1065-22 Ca 1106/1654-7 §ubat 1695), Tahlil ve Metin: doktora tezi [Neobjavljena doktorska disertacija], Istanbul: Marmara Uni- versitesi Turkiyat Ara^tirmalari Enstitusu.

⁴ More about the diplomatic description of this document, as well as its complete content, can be found in: Kadrić & Hodžić, 2023.

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je Ali Kešfi-efendija Mostarac. Osim zgrade namije­njene javnim predavanjima, Ahmed-aga je uvakufio i 70-ak kodeksa knjiga, namijenjenih ljudima koji su pohađali predavanja. Od ukupne sume izdvojene za ovaj vakuf (2.181.760 akči), Ahmed-aga je za knjige izdvojio 220.000 akči i u vakufnami potom naveo spisak od ukupno 67 kodeksa knjiga, sa 79 djela i 30 džuzova Kur’ana, koje je nabavio za tu namjenu. (Kadrić i Hodžić, 2023: 99-101)

Kako bi se stekla bolja predodžba o vrijednosti ovog rukopisnog fonda, podsjetimo da je Derviš-paša Bajezidagić, jedan od najznamenitijih osmanskih državnika i mostarskih vakifa, svojom vakufnamom iz 1010/1601-02. g. zavještao 41 rukopisni primje­rak djela na arapskom, turskom i perzijskom jeziku, među kojima su najvrednija Rumijeva Mesnevija i autograf Sururijevog komentara Mesnevije. (Mujić, 1977: 214)

U cilju preglednijeg predstavljanja rukopisne zbir­ke iz Ahmed-agine vakufname, naslove knjiga kla­sificirali smo prema oblastima, uz podatak o broju svezaka, kako je naglašeno u tekstu vakufname.⁵

Filologija:

⁵ Za detalje o klasifikaciji rukopisa u različitim oblastima vidjeti: Flugel, G. (1865-1867). Die arabischen, persischen und turkischen Handschrften der kaiserlich-koniglischen Hofbibliothek zu Wien I-III, Wien; Ahlwardt, W. (1887-1899). Verzeichnis der arabischen Handschrften der koniglichen Bibliothek zu Berlin I-X, Berlin.

Kadrić, Hodžić, Mašić

which fell between primary and secondary school degrees, having a focus on specific disciplines. The teacher was Hadži Ali-efendija (Ali Kafi-efendija Nevesinjac), a Mostar-based mufti with lots of ex- perience in teaching Hadith and Quranic disciplines. He founded a Daru-l-kurra and Daru-l-hadis, or cen­tre for Quranic and Hadith studies, in Nevesinje in 1635. Ali Kešfi-efendija Mostarac was appointed as a lecturer in Ahmed Agha’s madrasa after his passing away in 1653. In addition to the building designated for public lectures, Ahmed Agha also endowed ap- proximately 70 book codices for the lecture partici- pants. Ahmed Agha granted 220,000 akges for books out of the total sum of 2,181,760 akges granted for this waqf. He also listed 67 codices of books, that included 79 works and 30 juzes of the Qur’an, which he had collected for that purpose (Kadrić & Hodžić, 2023: 99-101).

To gain a better understanding of the importance of this collection of manuscripts, consider that one of the most prominent Ottoman statesmen and Mos- tar’s endowers, Dervish-pasha Bayezidagić, left 41 manuscript copies of works in Arabic, Turkish, and Persian in his waqfiya of 1010/1601-02; the most valuable of these comprises Sururi’s commentary on the Mathnawi, and Rumi’s Mathnawi. (Mujić, 1977: 214)

In order to offer a clearer presentation of the man- uscript collection from Ahmed-aga’s waqfiya, book titles have been categorized by subject categories and volume quantity, as stated in the text of the waqfiya.⁵

Philology:

⁵ For details on the classification of manuscripts in various fields, see: Flugel, G. (1865-1867). Die arabischen, persischen und turkischen Handschrften der kaiserlich-koniglischen Hofbibliothek zu Wien I-III, Wien; Ahlwardt, W. (1887-1899). Verzeichnis der arabischen Handschriften der koniglichen Bibliothek zu Berlin I-X, Berlin.

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Historija - 2 djela: Kanz gawahir - drugi svezak djela; Nasab nabiy ‘a.aayh al-salam - jedan svezak; Zoologija - 1 djelo: Hayat al-hayawan autora al- Damirija al-Šafi^ja - jedan svezak;

Medicina - 1 djelo: Tibb nabawi- jedan svezak;

Logika (filozofija) - 3 djela: Risala Hayali Mantiqi - jedan svezak, Risala, Mantiq [Tahrir al-qawahd al-mantiqiyye fi šarh al-Risala al-šamsiyya] au­tora al-Razija al-Tahtanjja - jedan svezak, Šarh Šamsiyya - jedan svezak;

Fiziognomika - 1 djelo: ‘Ilm Firasa;

Biografije - 5 djela: Manaqib Abu Hanifa - jedan svezak, Nafahat al-uns - jedan svezak, Manaqib Mawlana - jedan svezak, Tabaqat Ša‘rani - tri sve­ska, Šaqayiq - tri sveska;

Pedagogija i didaktika - 2 djela: Ta‘lim muta‘allim od al-Zarnugija - jedan svezak, Ayyuh al-walad od Gazalija - jedan svezak;

Vjerske nauke - 46 djela:

History - 2 works: Kanz gawahir - second volume of the work; Nasab nabiy ‘alayh al-salam - one vol- ume;

Zoology - 1 work: Hayat al-hayawan by al-Damiri al-Šafi‘T- one volume;

Medicine - 1 work: Tibb nabawi - one volume;

Logic (philosophy) - 3 works: Risala Hayali Mantiqi - one volume, Risala, Mantiq [Tahrir al-qawa‘id al-mantiqiyye fi šarh al-Risala al-šam- siyya] by al-RazT al-TahtanT - one volume, Šarh Šamsiyya - one volume;

Physiognomics - 1 work: ‘Ilm Firasa;

Biographies - 5 works: Manaqib Abu Hanifa - one volume, Nafahat al-uns - one volume, Manaqib Mawlana - one volume, Tabaqat Ša‘rani - three volumes, Šaqayiq - three volumes;

Pedagogy i didaktics - 2 works: Ta‘lim muta‘al- lim by al-ZarnugT - one volume, Ayyuh al-walad by GazalT - one volume;

Religious sciences - 46 works:

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Durar al-hukkdm fi šarh gurar al-ahkam) - jedan svezak, Šarh Šir‘at al-islam - jedan svezak, Fatdwd al-Uskubi od Uskublja - fetve, jedan svezak, Kanz al-daqayiq od al- Nasafija -jedan svezak, Magma‘ al-bahrayn [Magma‘ al-bahrayni wa Multaqa al-na- hrayn] od al-Bagdadlja, Duraru gurar [Du­rar al-hukkamfi šarh gurar al-ahkam] - je­dan svezak, Targama Fiqh al-akbar - jedan svezak, Fiqh al-akbar - jedan svezak, Šarh Quduri [al-Sirag al-wahhag] od Haddadlja - jedan, treći svezak djela, Anfa‘ al-masa’il - jedan svezak, Gdmi‘kabir - jedan svezak, Targama Wiqaya; Risala Šuga‘ - jedan sve­zak, Kitab-i HalawTydt - jedan svezak;

Tesavvuf - 1 djelo: Tariqat-i muhammediye od Bar- giwija - jedan svezak.

Tematska različitost rukopisa ukazuje na činjenicu da ih je vakif pažljivo birao kako bi bili korisni svi­ma - od predavača do ljudi koji su pohađali pre­davanja. Budući da se zna da je ova medresa bila javna predavaonica, knjige su primarno bile nami­jenjene mostarskim imamima, kako se vidi u tekstu vakufname:

“...neka se za službu daje po jedna akča dnevno svakom od imama u trideset časnih džamija koje se nalaze u spomenutoj kasabi (Mostaru) pod uvjetom da prisustvuju predavanju četiri dana u sedmici.”

Predavanja su, kako se može vidjeti, održavana če­tiri puta sedmično, određenim danima:

“Neka uobičajeno svake sedmice subotom i ne­djeljom, srijedom i četvrtkom učenicima drži javno predavanje (ders-i amm) iz svake nauke a

al-Buhari - one volume, Buhari [Sahih al- Buhari] - one volume, the seventh volume of the work, Šarh al-Buhari by al-Kirmani - second volume of the work, Nama-i ‘Ayši Farisi - one volume, Targib wa Tarhib - one volume; Targama Mašariq - one vol- ume; Šahid al-nubuwwa - one volume;

Sufism - 1 work: Tariqat-i muhammediye by Bargi- wi - one volume.

The manuscripts’ various topics indicate the fact that the endower carefully selected it to ensure both the instructors as well as those attending lectures could gain from them. The text of waqfiya indicates that the books were primarily intended to benefit the imams of Mostar, because this madrasa had been es- tablished as a public lecture hall:

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pri kraju predavanja neka meni ubogome prouče hajr-dovu.”

Ono što je važno naglasiti jeste da pobrojani naslo­vi koje je Ahmed-aga zavještao za svoju medresu u Mostaru odražavaju aktualna zanimanja za tematske sadržaje u široj osmanskoj literarnoj zajednici, po­sebno u krugovima kojima je ta biblioteka namije­njena. Kvalifikacije predavača (muderrisa) opisane ovom vakufnamom naročito govore u prilog tome:

“Onaj muderris koji drži javno predavanje u dershani (predavaonici), dobit će za službu 20 akči dnevno i on će izlagati još i učenicima, ali onaj koji bude muderris treba dobro poznava­ti nauku o tumačenju Kur’ana (‘ilm-i tefsir), tradiciju (hadis), obredoslovlje (fikh) i ostale nauke; i neka mu ne bude nepoznata nijedna od korisnih nauka (ulum-i nafi'a).”

Druge pojedinosti u vakufnami kojima se regulira­ju poslovi čuvanja i održavanja bibliotečkog fonda predstavljaju posebnu vrijednost ove vakufname. Naime, njome se, uz generalnog upravitelja va­kufa (mutevelliju), propisuje pozicija bibliotekara (hafiz-i kutub) i plaća koja mu se daje za taj posao:

“Muteveliji Džennetiću (Cennetzade) Mahmudu Čelebiju neka se dnevno daje po šest akči, a pisaru, vrataru (bevvab) i bibliotekaru (hafiz-i kutub) - svakome od njih dnevno po dvije akče.”

Za manju instituciju kakva je ova medresa ne bi bilo neobično i neopravdano da se za sve poslove odredi jedna osoba u svojstvu mutevellije (upravi­telja). Ipak, to što se ovom vakufnamom propisuje i pozicija bibliotekara, čini je jedinim i najstarijim svjedočanstvom o ovoj dužnosti u Mostaru osman­skog perioda.

O potpunoj fokusiranosti na sam čin zavještanja i sve njegove aspekte svjedoči i to što je strogo pre­cizirano mjesto gdje će se knjige koristiti, s nagla­skom da se ne smiju iznositi izvan grada:

“U spomenutom Mostaru u javnoj predavaonici (dershani) proučavat će se, učiti i koristiti (ovi rukopisi), bez iznošenja na drugo mjesto.”

U tekstu vakufname predviđa se izdvajanje sredsta­va za popravku knjiga, odnosno obogaćivanje bibli- otečkog fonda:

“Neka se sačuva po jedna akča dnevno za po­pravku (oštećenih rukopisa) knjiga, veriga i ba­krača”;

“A ako nema potrebe za popravkama ili ako pre­ostane novca, neka se uz znanje muderrisa kupe

“...let one akge be given per day for the duty of each imam in the thirty honorable mosques located in the said qasaba (Mostar) on the condi- tion that they attend lectures four days a week.”

As can be seen, the lectures were held on specific days, four times a week:

“As usual, every week on Saturdays and Sun- days, Wednesdays and Thursdays, he should give a public lecture (ders-i ‘amm) to the students in each science, and let them recite the prayer of blessing to my poor soul at the end of the lecture.”

It is important to point out that the listed books Ahmed Agha bequeathed for the madrasa in Mo­star demonstrate actual interests in subject matter through the wider Ottoman literary world, especial- ly in the circles that the library was intended for. The qualifications of the lecturers (muderris) given in this waqfiya strongly support these points:

“The muderris who gives a public lecture in the lecture hall (ders-hane) will receive for duty 20 akqe per day and will also give lectures to the students, but the one who becomes a mud- erris should be well-versed in the science of commenting on the Qur’an (‘ilm-i tefsir), the tradition of the Prophet (hadis), Islamic ju- risprudence (fikh) and other Sciences; and let none of the useful sciences (‘ulum-i nfi’a) be unknown to him.”

One particular component of this waqfiya is the fur- ther data that regulates the library’s collection main- tenance and care. It establishes, amongst several other things, the post of librarian (hafiz-i kutub) and a general administrator of the endowment (mutevel- li), as well as a salary for each one.

“The manager (mutevelli) Džennetić (Cen- net-zade) Mahmud Qelebi should be given six akqe per day, cabi Osman four akqe, while the scribe, doorkeeper (bevvab) and librarian (hafiz-i kutub) should each get two ak^e a day.” It would not be unusual or not appropriate for a smaller institution such this madrasa to nominate a single individual as the mutevelli (administration) responsible for all duties. Yet this waqfiya is the one and only oldest reference of this position in Mostar during the period of the Ottoman Empire since it also specifies the role of a librarian (hafiz-i kutub). The strict rules regulating the place of the books’ use - which stress that they cannot be taken away out of the city - evidence the act of endowment along with all of its aspects:

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važnije knjige i neka se pridodaju ostalim knji­gama.”

Na slici 1 može se vidjeti bilješka vakifa, kao i izri­čiti uslovi o mjestu korištenja bibliotečkog fonda.

“They (manuscripts) will be studied, read, and used in the public lecture hall (ders-hane) in the mentioned qasaba Mostar, without being moved elsewhere.”

Provision is made in the waqfiya text for covering book repair as well as collection enrichment for the library:

“Let one akge per day be set aside for repairing (damaged manuscripts) books, chains and ket- tles (bakrag)”;

“From the profit that remains, some necessary books will be bought and added to the already purchased books.”

Slika 1. Faksimil bilješke o knjizi iz Biblioteke kapuage Ahmed-age Mostarca (Gazi Husrev-begova biblioteka u Sarajevu, rukopis pod signaturom R 3749)

Figure 1. Facsimile of the note on a book from the Library of Kapuagha Ahmed Aga from Mostar (GHB R 3749)

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3. Aktuelno stanje fonda

U Gazi Husrev-begovoj biblioteci u Sarajevu da­nas se čuva 51 rukopisni kodeks iz fonda medrese Babusaade Ahmed-age u Mostaru. Manje kolekcije rukopisa hercegovačkih medresa su, važno je nagla­siti, nakon gašenja ovih ustanova najprije prenesene u Karađoz-begovu medresu u Mostaru, a iz nje, 50- ih godina prošloga stoljeća, u Gazi Husrev-begovu biblioteku u Sarajevu u kojoj se i danas čuvaju.

U nastavku smo sačinili popis rukopisa iz Ahmed- agine medrese u Mostaru koji se danas nalaze u Gazi Husrev-begovoj medresi u Sarajevu.

4. Present condition of the fund

The Gazi Husrev-beg Library in Sarajevo currently houses 51 manuscript codices from the collection of the Babusaade Ahmed-aga Medresa in Mostar. It is important to emphasize that smaller collections of manuscripts from Herzegovinian medresas were first transferred to the Madrasa of Karađoz Bey in Mostar after these institutions were closed, and from there, in the 1950s, to the Gazi Husrev-beg Library in Sarajevo, where they are still preserved today.

The manuscripts from the Ahmed Agha Madra- sa in Mostar that are being kept at the Gazi Hus- rev-bey's Library in Sarajevo are listed below.

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Jedan rukopisni primjerak iz nekadašnje zbirke ru­kopisa Ahmed-agine medrese danas se nalazi u Ar­hivu Hercegovačko-neretvanskog kantona.⁶ Riječ je od djelu Šarh fusus al-hikam fi husus al-kalam koje je napisao Mu’ayyad b. Mahmud b. Sa‘id b. Muhammad al-Sofi al-Hatimi (R 57). Tokom istra­živanja utvrdili smo da se u Nacionalnoj i univerzi­tetskoj biblioteci Bosne i Hercegovine nalazi jedan rukopisni primjerak komentara ‘Attarove Pand- name (Rs 426) za koji postoji pretpostavka da je ta­kođer bio dijelom spomenute kolekcije, a na osnovu uvodnog teksta djela u kojem je navedeno da je ono nastalo na “molbu dvorskog službenika Ahmed- age, nadzornika Harema u carskom dvoru, rođenog u Mostaru”. (Lavić, 2011: 590)

5. Zaključak

Predstavljena rukopisna vakufnama jedno je od najstarijih dokumentarnih svjedočanstava o pojedi­nostima vezanim za zavještanje bibliotečkog fonda Ahmed-agine medrese i staranje o njemu. U ovom članku ponudili smo preglednu klasifikaciju djela prema oblastima iz kojih su napisana, a u posljed­njem dijelu rada predstavili smo današnje stanje ovog fonda koji je u većoj mjeri i sačuvan. Veći dio ovog fonda čuva se u rukopisnoj zbirci Gazi Hu- srev-begove biblioteke u Sarajevu, dok je par ru­kopisnih primjeraka, uprkos burnoj prošlosti, ostao sačuvan i u ustanovama poput Arhiva Hercegovač- ko-neretvanskog kantona i Nacionalnoj i univerzi­tetskoj biblioteci u Sarajevu. Posebnoj vrijednosti vakufname pridonosi činjenica da se jednaka pažnja posvećuje i drugim, praktičnim, odnosno djelatnim aspektima poput čuvanja knjiga, njihova održava­nja i popravke, usluživanja korisnika i uslova pod kojima se taj proces odvija. Osim što precizira sve instance koje će skrbiti o većem vakufskom kom­pleksu, njome se, barem kada je Mostar u pitanju, po prvi put (1653. god) zvanično spominje pozicija bibliotekara (hafiz-i kutub) s pripadajućom nov­čanom naknadom za tu poziciju. Premda je riječ o periferiji Carstva, može se steći potpunija slika i o, uvjetno rečeno, platnim razredima i mjestu bibliote­kara u društvenoj hijerarhiji osmanskog perioda. Na osnovu ciljne skupine kojoj je korištenje fonda pri­marno namijenjeno, može se reći da je riječ o vrlo važnoj biblioteci.

The Archive of the Herzegovina-Neretva Canton⁶ currently holds a single manuscript from the former collection of manuscripts of Ahmed Agha’s madra- sa. It pertains to the work Šarh Fusus al-hikam fi husus al-kalam written by Mu’ayyad b. Mahmud b. Sa‘id b. Muhammad al-Sofi al-Hatimi (R 57).

During our research, we found that the National and University Library of Bosnia and Herzegovina holds a manuscript copy of the commentary on ‘Attar's Pand-name (Rs 426), which is hypothesized to have also been part of the mentioned collection, based on the introductory text of the work stating that it was created at the “request of the court official Ahmed Agha, the supervisor of the Harem in the imperial court, born in Mostar”. (Lavić, 2011: 590)

4. . Conclusion

The presented manuscript of waqfiya is one of the oldest documentary testimonies regarding the en- dowment of the library collection of the madrasa of Ahmed Agha and its management. In this article, we provided an overview classification of the works ac- cording to the fields from which they were written, and in the last part of the paper, we presented the current condition of this collection, which has large- ly been preserved. A significant part of this collec- tion is kept in the manuscript collection of the Gazi Husrev-beg Library in Sarajevo, while a few man- uscript copies, despite the turbulent past, have also been preserved in institutions such as the Archive of the Herzegovina-Neretva Canton and the National and University Library in Sarajevo.

The particular value of the waqfiya lies in the fact that equal attention is given to other practical as- pects, such as the preservation of books, their main- tenance and repair, serving users, and the condi- tions under which these processes occur. Besides specifying all instances that will care for the larger waqf complex, it also, at least in the case of Mostar, officially mentions for the first time (in 1653) the position of librarian (hafiz-i kutub) with an accom- panying monetary compensation for this position. Although this pertains to the periphery of the Em- pire, a more complete picture can be gained regard- ing, conditionally speaking, the pay grades and the status of librarians in the social hierarchy of the Ot- toman period. Based on the target group for whom the use of the collection is primarily intended, it can be said that this is a very important library.

⁶ The former Archive of Herzegovina in Mostar

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Bibliografija / Bibliography

ip^irli, M. (1992). Buk’a. In: TDV Islam Ansiklopedisi, C. 6 (pp. 386-387). istanbul: TDV islam Ara^tirmalari Merkezi.

Katalog arapskih, turskih, perzijskih i bosanskih rukopisa, I-XVIII. Sarajevo: Gazi Husrev-begova biblioteka u Sarajevu.

Mujić, M. A. (1977). Jezičke i sadržinske osobenosti vakufnama iz Mostara (druga polovina XVI stoljeća). Prilozi za orijentalnu filologiju XXV/1975, 203-225.

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