Rustem Pasha Madrasah
5.0 Introduction
This chapter will introduced the reader to three other madrasahs built
within a specific time frame, in order to ascertain the development of the
madrasah typology during the Ottoman period, to understand the
architecture and construction practice utilized during that time and to
observe their influences on Rustem Pasha Madrasah. At the end of this
chapter, a comparison synthesis between Rustem Pasha Madrasah and the
other madrasahs will be tabulated for better understanding of the
differences and the similarities between the madrasahs discussed in this
chapter.
Two of the madrasahs introduced in this chapter were built by Sinan and
were located in the same district as Rustem Pasha Madrasa; all three are
within walking distances from one another. These madrasahs are:
a) Rabi and Salis Madrasah, Fatih, Istanbul
Two of the six madrasah built within the Suleymeniye
complex, Rabi and Salis madrasah, literally translated as third
and fourth madrasah were two of the six madrasahs built
within the complex by Mimar Sinan. The reader will be
exposed to madrasah system that forms part of a kulliye, or a
complex built on one the seven hills in istanbul; each
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madrasahs illustrating a hierarchal system in terms of
placement and function.
b) Caferaga Madrasah, Fatih, Istanbul
Located just along the street below Haga Sophia, Caferaga
Madrasah is another independent madrasah in the Fatih district
built by Sinan 9 years after the completion of Rustem Pasha
Madrasah. Here, the reader will be introduced to another free
standing madrasah located in a different setting.
Another madrasah that is important to be introduced in this chapter as a
comparison study is a madrasah that was built prior to Rustem Pasha
Madrasah and had inspired the octagonal courtyard plan in Rustem Pasha
Madrasah. This madrasah is:
c) Buyuk Aga Madrasah, Amasya
Unlike the previous two madrasahs chosen for comparison
study, this madrasah is located in northern Turkey in the
Amasya Province, and was not built by Sinan. This topic
explores the madrasah typology that preceded Mimar Sinan’s
time. This particular madrasah influence on the Rustem Pasha
Madrasah in Fatih, Istanbul will also be discussed in this
chapter.
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5.1 Salis and Rabi Madrasah
Salis and Rabi Madrasah is a part of a larger complex, The
Suleymeniye Kulliye, built by Mimar Sinan in 1558 and attributed to
Sultan Suleymeniye al Kanuni. The name Salis and Rabi indicates the
level of teaching offered at these madrasahs, and in this case refers to the
third and the fourth level.
The construction of the mosque, madrasahs and other facilities
started in 24th May 1550. The calligraphic inscription provides a
foundation date of 1550 and an inauguration date of 1557, however
building activities starts and continues even after those dates (Necipoglu,
2005). The mosque were completed in 1556, the madrasahs located on the
north side of the complex were completed in 1559 while the other two on
the western side were completed in 1557. The six madrasahs, or theology
school in Suleymeniye complex were regarded as the highest degree of
education.
The Suleymeniye complex consisted of several facilities; a
mosque, several madrasahs, hospice, tombs and a hospital. With a
dominating mosque in the centre flanked by madrasahs on both side, the
complex incorporated roads between the rectangular plaza and the
dependent buildings of the complex and these buildings sit on different
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elevations. The system of road network within the complex allows people
to commute within the complex easily. Thirty-six arched shops are tucked
under four educational buildings which are the Mekteb, Awwal and Sani
Madrasah and the Darul At-Tib. Salis and Rabi Madrasah’s axes were
staggered from Awwal and Sani Madrasah (Kuran, 1987).
The Rabi and Salis madrasahs are situated on a steep hill
overlooking the Golden Horn, the courtyard and porticoes were built on a
staggered platform so as not to impair the view from the Suleymeniye
Mosque. The twin set of madrasah were considered unique because of the
application of Classical Ottoman madrasah scheme on a sloped site. The
madrasah and the surrounding buildings within the complex had
undergone various restoration and renovation works. After 450 years,
functions of the buildings changes to adapt to new needs. As of 2014, both
of the madrasah is currently under restoration. Cited as a UNESCO
heritage site and under the ownership of the Directorate of Pious
Foundation, the complex, together with the madrasahs is well preserved
and is now a well known tourist attraction. Visitors flocked from all over
the world for a chance to experience the grandeur of one of Mimar Sinan’s
largest complex and nowadays the mosque is visited daily.
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1. Aylu (courtyard) 10. Apprentice college 19. Tiphanee (medical college)

2. Camii (mosque) 11. Rabi Madrasa 20. Sani Madrasa
3. Suleyman Turbesi (Suleyman’s Tomb) 12. Salis Madrasa 21. Awwal Madrasa
4. Haseki Hurrem turbesi (Roxelen tomb) 13. Latrines 22. Sibyan mektebi (primary school)
5. Mezarlik (cemetery) 14. Sebil (Sinan’s fountain) 23. Meydan (piazza)
6. Turbedar odasi (Tom keeper’s chantry) 15. Sinan Turbesi (Sinan’s Tomb) 24. Taksim (water cistern)
7. Wrestling ground 16. Tabhane (dervish hospice) 25. Mosque precinct
8. Darul hadis 17. Imaret (Kitchen over vaults)
9. Hammam (Bath) 18. Darussifa (Hospital)

Figure 2 Isometric view of Suleymeniye Complex ,Istanbul

Salis and Rabi Madrasah formed the boundary of the Suleymeniye
complex that is oriented toward the Golden Horn. Compared to Rustem
Pasha Madrasah with its organic network of undulating roads and terrain,
Salis and Rabi madrasah sits at an axis that runs parallel to the mosque,
hence maintaining the purity of its symmetrical form. One can easily
Figure 1Plans of Suleymeniye Complex

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Rustem Pasha Madrasah
discern from the plan that Sinan is arranging the twin madrasah in a grid
layout in reference to the whole complex. The same cannot be said for
Rustem Pasha Madrasah since it is a free standing madrasah without any
obvious refereeing axis.
Figure 3 Plans of Salis and Rabi Madrasah.
Located on a hilltop with the view of the shore, from the Mosque one gets
an interesting perspective of the madrasah. Mimar Sinan ingeniously
altered the height of the stepped madrasah along the Golden Horn and
reshaped the sloping terrain with terracing and retaining wall. The
staggered platform moulded the madrasahs into the terrain of the hilltop,
creating continuity from the mosque, to the madrasahs, down to the shore
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of the Golden Horn and in such a way causes the mosque complex to look
as if it is growing organically from the third hill of the city. The same
effect cannot be achieved in Rustem Pasha due to its proximity with the
surrounding buildings. Almost on the brink of being engulfed by its
neighbouring structures, Rustem Pasha Madrasa lacks the perspective
merit found in Salis and Rabi Madrasah.
Although employing the typical layout of the Ottoman’s madrasahs, with
courtyards surrounded by room in a rectangular arrangement, the plan of
the madrasah is unique in terms of the adaptation of the courtyard and
rooms on the inclining hillside. Each of the madrasah consisted of 20
staggered rooms arranged around a stepped courtyard. Stepped porticoes
provide a transition between the courtyards to the rooms. The main
classroom was placed on the highest side of the madrasah, and was further
elevated on a platform. Its pavilion-like classroom featured a projecting
alcove over a fountain (Necipoglu, 2005)
Entering from the higher side of the hill, one will ascend down by means
of staircases besides the main classroom that lead to a cubic court in the
middle of the courtyard. One can also ascend through the covered stepped
porticoes along the students rooms by means of 6 steps that lead from one
platform to another.
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Rustem Pasha Madrasah
Figure 4 View of courtyard towards classroom
An important feature found in the madrasha that does not exist in Rustem
Pasha Madrasah is the raised platform placed on the stepped portico in
front of the student’s room. The platforms interrupt the continuity of the
portico and created an ideal semi public space suitable for social gathering
and intellectual discussions between the occupants of the madrasah. By
incorporating the platform as a part of the portico, another function is
added to it without dismissing its original circulatory purpose, an added
advantage absent in Rustem Pasha Madrasah.
Figure 5 Stepped Platforms
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Another significant feature in Rabi and Salis madrasa is the central yard
flanked by both madrasah on either side of it. Its function is to introduce
light and air into the rooms located along the inner sides. The central yard
also becomes a transition space from the main complex to the latrines,
creating a buffer zone exclusive for the latrines and hiding them from
general public view. This treatment is typical of most madrasahs in which
the washrooms area would be set off from the main building by means of a
courtyard or a garden.
In regards to building system, although both the twin madrasah includes a
heating system in their student dormitory, one would noticed that the
chimney niche in the dormitory rooms in Salis and Rabi were equipped
with a chimney hood, an absent feature in Rustem Pasha Madrasah. This
chimney hood is a typical feature found in the analysis of other madrasahs.
The Salis and Rabi Madrasah of the Suleymeniye complex might
significantly display different features as compared to Rustem Pasha
Madrasah. However, upon close observation; one would notice the
Rustem Pasha Madrasah Chapter 5

evidently similar architectonic vocabulary and syntax in regards to

planning and construction practice. Both madrasah have rooms with
porticoes arranged around a central courtyard.

According to Prof. Amir Pasic, the Ottoman architectural practice saw

little variation in regards to construction of religious building typology.
Figure 6 View of Rabi Madrasa Figure 7 Stepped Porticoes
Hence a typical structural treatment can be observed in Rustem Pasha from the street

Madrasah and its counterparts in the Suleymeniye Complex. Brick domes

were used as a mean of roofing while metal tie beam and stone columns
were used to transfer loads to the foundation. The materials used for the
construction are also similar; the use of bricks with horasan mortar, Malta
Tasi or Malta stone, and lead are predominant in the construction of the
madrasah typology and hence occurred in Salis and Rabi madrasah as
well.

5.2

Figure 8 View overlooking the Golden Horn

Cafer Aga Madrasah

The Cafer Aga madrasah was built in 1559 during the reign of Sultan
Suleyman the Magnificent.1It was built by Mimar Sinan by the order of

1
http://www.byzantiumistanbul.com/eng/detay.asp?detayid=220

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Cafer Aga who was a eunuch to the sultan. 2 This madrasah is considered
one of the significant madrasah to have comparisons to the Rustem Pasha
madrasah since both madrasahs were built at around the same period and
they were the independent madrasahs built by Sinan. 3
The madrasah is located next to the Hagia Sophia, which is accessible
from a small street with stairs lead down to the compound of the
madrasah. It sits on four lofty shops overlooking the Alemdar Street, but
its main entrance faces the Hagia Sophia on the other side of the building.
A rectangular courtyard can be found at the centre of the madrasah which
is beyond the main entrance. Similar to Rustem Pasha madrasah, the main
entrance leads directly to the central courtyard.
But what really contrasts in both madrasah in terms of the outlook and
appearance is the shape of the plan where Cafer Aga madrasah has a
rectangular plan and layout while Rustem Pasha madrasah is octagonal.
The principle that Sinan has applied on both madrasahs are also slightly
different. It can be seen that Cafer Aga madrasah is asymmetrical is the
sense of its layout. The placement of the main entrance is located at the
south corner of the building making the arrangements of the rooms slightly
imbalance. Unlike Cafer Aga madrasah, the layout of the Rustem Pasha
madrasah is designed to be symmetrical. The main entrance is placed at
2
http://en.wikipedia.org/wiki/Cafera%C4%9Fa_Medresseh
3
Sinan The Grand Old Master of Ottoman Architecture, Aptullah Kuran, Pg. 134
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the centre of one side of the building, leading directly to the open
courtyard.
Cafer Aga madrasah comprises of a main classroom, a central courtyard,
16 students’ cells and toilets. 4 The courtyard is oriented on the North-
South axis, with the main classroom on the south near to the main
entrance, and the toilets on the north. 5 Differ from Rustem Pasha
madrasah, the main classroom in Cafer Aga madrasah is used only for
teaching purposes.6 This explains the absence of mihrab in the classroom.
In most of Sinan’s madrasah including the Rustem Pasha madrasah, the
classroom functions as a teaching space and as a mosque. A mihrab is built
in the classroom to indicate the direction of qiblah.
Despite the differences, some similarities can also be seen in both
madrasahs. Looking at the arrangement of rooms, both madrasah used the
same concept of having rooms surrounding the central courtyard. The
purpose is to provide direct circulation from the rooms to the courtyard,
and to provide enough lighting and ventilation into the rooms. The
students’ cells in the Cafer Aga madrasah are arranged around the
courtyard in a U-shaped layout.7 7 cells are arranged on the west and 4
4
Sogukkuyu Cafer Aga Medresesi Restorasyonu Belgeleri Dizisi 2, Dogan
Kuban, Pg. 6
5
Sinan The Grand Old Master of Ottoman Architecture, Aptullah Kuran, Pg. 134
6
Ozan H. Colak, Personal Communication, June 22, 2014
7
Sogukkuyu Cafer Aga Medresesi Restorasyonu Belgeleri Dizisi 2, Dogan
Kuban, Pg. 6
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cells on the east. The remaining 5 cells are placed in the north, with two of
the cells placed at the corners. These two cells are vaulted rooms, while
other rooms are domed including the main classroom. 8 In addition, the use
of porticoes is significant in both madrasahs which are arranged in front of
the student cells. In Cafer Aga madrasah, porticoes are arranged on all
three sides in front of the students’ cells, while in the Rustem Pasha
madrasah they were arranged along the octagonal layout of the building.
This series of porticoes form a continuous domed arcade to provide a
semi-outdoor space for the students.

Figure 10 The restoration cut section of the madrasa

Figure 9 The restoration floor plan of the madrasah

8
Sinan The Grand Old Master of Ottoman Architecture, Aptullah Kuran, Pg. 134 Figure 11 Interior view of the arcade

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5.3 Büyük Aga Madrasah

5.3.1 Introduction

Büyük Aga Madrasah is a 15th century madrasah which is situated in

Amasya, north of Turkey. The construction of the madrasah was
completed in 1488. It was built under the patronage of Ottoman Sultan
Beyazit II, by the order of the chief white eunuch Hüseyin Ağa.
(Wikipedia Büyük Aga Medrese, 2014) The madrasah is also known as
Kapıağası which refers to the position of Hüseyin Ağa, as the chief white
eunuch. (Wikipedia Ottoman Court positions, 2014) The madrasah
initially functioned as a theological school which is similar to Rustem
Pasha Madrasah, though it is currently used as a seminary for local boys
who train to be a hafız.

Büyük Aga Madrasah is an important comparison for the study because

Figure 12 Overall view of the central courtyard
Sinan was believed to be inspired by this madrasah when he travelled to
Amasya which he later applied in his building, Rustem Pasha Madrasah.

5.3.2 Architecture

The octagonal form of Büyük Aga Madrasah is a typical form found in

Seljuk’s architecture where it was commonly found in tombs and
monuments structures. Though the form is common in both Seljuk and

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Ottoman architectures, the octagonal layout of Büyük Aga Madrasah is the
first in its application to the typology of a madrasah. Rustem Pasha
Madrasah is identical to Büyük Aga Madrasah in its form from inside the
courtyard. Both of the madrasahs displays similarities in the overall layout
of an octagonal courtyard surrounded by porticoes and ringed by series of
cells. However, like most of Sinan’s works, he would always experiment
with his buildings to find the best possible architectural solutions which
explains the triangular spaces formed at the corners due to the addition of
the square exterior walls of Rustem Pasha Madrasah. This particular
addition was probably due to the land plot and the site topography, where
in the case of Rustem Pasha Madrasah, it is built on a slope while Büyük
Aga Madrasah is situated on a flat land.
Both of the madrasah have similar spatial organization whereby the
fundamental planning principles typically employed by madrasah were
applied. The courtyard located at the centre of the building deemed to be
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grandly spacious due to the surrounding cells are relatively low. This
dominantly public area within the building is surrounded with porticoes
which is displayed in both of the layout. However, the Rustem Pasha
Madrasah is slightly different in the porticoes with the addition of the
iwans. The iwans function as a transitional space where it acts as a
solution to the problematic triangular space resulted from the square
exterior walls. This allows access to the additional cells within the
triangular space.
The problems faced by both of the madrasah due to the spaces required
within the octagonal form is evident in both its plan and its structural
concerns. In the case of Büyük Aga Madrasah, at each of the 8 corners, it
was logical to construct an interesting ribbed vault which spaced like a fan.
Where the segments of the octagon connects, the walls fan outward to a
considerable thickness. Meanwhile, Rustem Pasha Madrasah have larger
space at each of the corners which is sufficient for Sinan to extend the
room though this resulted in an oddly shaped space, but allows for a better
space utilisation.
It is important to also highlight the classroom which functions as a class
and as a mosque at its initial intended function. However there is slight
dissimilarities in its architectural and structural approach. Büyük Aga
Madrasah displays a large protruding mosque structure on the south but
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with an unusual addition of 2 shorter wings with semi-domes on each side

so that the chamber occupies all that eighth section of the building without
resorting to half-size additional cells. However Rustem Pasha Madrasah’s
mosque section maintain a square plan without including the oddly shaped
cells on its sides.

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