Farsça, Osmanlı eğitim sisteminde XV. yüzyıldan başlayarak XX. yüzyılın ikinci çeyreğine kadar ders olarak okutulmuş bir dildir. XV. yüzyılın başlarından itibaren Farsça, tasavvufi düşüncenin gelişimi ve Mesnevî’nin anlaşılması amacıyla tekkelerde de ders olarak okutulmuştur. Abdullah Salâhaddîn-i Uşşâkî adıyla da tanınan ve Uşşâkiyye tarikatının üçüncü piri olarak bilinen Salâhî, XVIII. yüzyılda Osmanlılar devrinde yaşamış Halvetî-Uşşâkî şeyhlerindendir. Hem Arapçaya hem de Farsçaya hakimiyeti olan âlim, şair ve şarih bir zattır. Salâhî’nin eski kaynaklarda toplamda bugünkünden daha çok eserinin olduğu söylense de günümüzde 12 adet telif eser, 11 adet şerh ve 8 adet tercümesiyle toplamda 31 adet eserinin olduğu bilinmektedir. Osmanlı Türkçesiyle yazılan Mecma-i fenn-i zerâfet, Salâhî’nin Farsça gramer konusunda kaleme aldığı telif eserlerinden biridir. Eser, erken dönemlerde sözlüklerde açıklanan gramer konularının düzenlenerek bir kitapta toplanması ve Arapça yazılan Farsça gramerlerin de anlaşılmasındaki zorluğun giderilmesi amacıyla Osmanlı Türkçesiyle yazılmıştır. Mecma-i fenn-i zerâfet adlı eserde  müellifin istifade ettiğini söylediği kaynaklar, kütüphanelerdeki kataloglarda farklı adlarla kaydedilmiş ve eserlerle ilgili bilgiler eksik verilmiştir. Bu makalede, Farsçanın tarihi seyri konusunda kısa bir bilgiden sonra hem Salâhî’nin Mecma-i fenn-i zerâfet adlı eser hem de istifade ettiğini söylediği Kavâid-i Fürs ile Mefâtîh-i deriyye adlı eserlerle ilgili bilgiler verilmiş ve Mecma-i fenn-i zerâfet adlı eser tanıtılmıştır.

AbstractPersian was among the languages taught as a course in Ottoman education system between 15th and the second quarter of 20th century. Since the beginning of the 15th century, Persian was taught as a lesson in the tekkes/lodges in order to develop Sufistic thought and to understand Masnavi.Salâhî, who is also known as Abdullah Salâhaddîn-i Uşşâkî, the third pir of the Uşşâkiyya sect, was one of the Halvatî-Uşşâkî sheikhs who lived in the Ottoman period in the 18th century. A scholar, a poet and a savior person who had both Arabic and Persian eloquence. Although it is said that Salâhî has more works in old sources than it is today, it is known that today there are 31 works in total with 12 copyrighted works, 11 annotations and 8 translations.Majma-i fann-i zarâfat, written in Ottoman Turkish, is one of the copyrighted works written by Salâhî on Persian grammar. The work was written in Ottoman Turkish in order to collect the grammar topics described in the dictionaries of early periods and to eliminate the difficulty in understanding the Persian grammars written in Arabic. In the work titled Majma-i fann-i zarâfat, the sources that the author said he benefited from were recorded with different names in the catalogs within the libraries and information about the works was given incomplete. In this article, after a brief information about the historical course of Persian were given, Majma-i fann-i zarâfat was introduced with annotations for Qavâid-i Furs and Mafâtîh-i dariyya, which Salâhî benefited for his work. Structured Abstract Turks and Iranians were influenced by each other since they lived in a common geography throughout history. One of the places where these effects are seen is language. Persian was among the languages taught as a course in Ottoman education system between 15th and the second quarter of 20th century. As such, Persian has been effective in terms of the elements it has in Turkish in our culture and our eternity. Since the beginning of the 15th century, Persian was taught as a lesson in the tekkes/lodges in order to develop Sufistic thought and to understand Masnavî. Abdullah Salâhaddîn-i Uşşâkî (1705-1783), one of the Halvatî-Uşşâkî sheikhs and the third pir of the Uşşâkiyya, wrote a Persian grammar book in Ottoman Turkish called Majma-i fann-i zarâfat for this purpose. Abdullah Salâhaddîn-i Uşşâkî, who had both Arabic and Persian eloquence, was a scholar, poet and commentator of 18th century Ottoman period and was mostly known for his pseudonym, Salâhî. There has been no definite information about the number of works of Salâhî, who lived in the 18th century. It was stated that this number was 57 in the Osmanlı Müellifleri (Ottoman Authors) and 100 in Hüseyin Vassaf's Safîna-i avliyâ. Salâhî's part in Turkey's Islamic Encyclopedia of Religious Foundation is described 31 pieces in total as 12 copyrighted works, 11 annotations and 8 translations. Majma-i fann-i zarâfat is one of the copyrighted works written by Salâhî on Persian grammar. The work was written in Ottoman Turkish in order to collect the grammar topics described in the dictionaries in an early period and collect them in one book and to eliminate the difficulty in understanding Persian grammars written in Arabic. Various manuscripts of Majma-i fann-i zarâfat et are available in many libraries in Turkey. Although these copies were recorded with different names in the information slips in the libraries, the Ankara National Library Manuscripts section numbers 2646, 2662; Istanbul Süleymaniye Library Hacı Mahmud Efendi section number 6127, 6135 and Esad Efendi section number 3721; The copies of Istanbul Millet Library Ali Emiri collection Qavâid section number 163, 164; and the Istanbul Metropolitan Municipality Atatürk Library Manuscript section number 232/2 are the known manuscripts of the work. In these manuscripts, it is recorded that the name of the work was put as “ مجمع فنّ ظرافت/ Majma-i fann-i zarâfat” by the author, and in the finishing records/ferağ there, the writing date of the work was recorded as in Hijri 1167 (AC 1753-54) according to numerological abjad calculation. The author stated that he benefited from two sources written in Arabic, one of them was Qavâid-i Furs and the other was Mafâtîh-i dariyya. It is understood from the slips and sources that there are different information about these two sources in the libraries and the names were recorded incorrectly. Although some general information about these two sources is given in the article, it is emphasized that a broader research and investigation should be carried out. Though the author mentioned the name of the work as Qavâid-i Furs in the introduction, but did not mention the name of the work’s author. Since the word "قواعد / qavâid", which means "rules / rules", is used in books containing generally grammar rules, it is not fully understood what the author meant by this name. Although the copies of the Ankara National Library Manuscripts collection number 4831 on page 15b and 26b and number 3554 on page 15b and 26b were recorded with different names, they are the same copies and they are called Qavâidü'l-Furs.The reason is that the name of the work is mentioned as Qavâidü'l-Furs in the destiny part of these copies. Since the content here is very similar to the content of Salâhî's Majma-i fann-i zarâfat, it is probably the same source that Salâhî used while preparing his work. In the Turkish Language Association Library, the number 266 and the Ankara National Library Manuscripts section are the works named Qavâidü'l-Furs on page 15b and 26b on the number 4831 and on the pages 15b and 26b on the number 3554. In the Turkish Language Institution Library, there is an Arabic manuscript with the name of Qavâid-i Fârisî between pages 51b and 69a on page 123. This copy is the work named Qavâidü'l-Furs, which was copied on 30 November 1796 by copyist Sayyid Muhammed Saîd, who is known as Sheikh Ibrâhîm Salâmî. The second work that the author says that he benefited is Mafâtîh-i dariyya. The author once again mentioned only the title of the work and did not mention the name of its author. The name of this work was recorded with different names in various libraries. There is a Persian grammar book written in Arabic under the name Mafâtîhü’d-dariyya fî isbâti qavânîni’d-durriyya. Considering the content and subject sequence of the work, it can be said that Salâhî may have benefited from this work. There are many manuscripts in the library records under the name Mafâtîhü’d-dariyya fî isbâti qavânîni’d-durriyya. These are the Istanbul Millet Library Ali Emîrî Arabic Manuscripts section number 3070/9, 3392/2, 3396/5, 3523/2 and 4021/9; Ankara National Library Manuscripts section number 4548/3, 4548/5, 5131/1, 7116/7 and 4888/6 and Konya Regional Directorate Selçuk University Faculty of Theology section 91 are copies of the mentioned work. There are "و سمّيتها بمفاتيح الدرية فی اثبات القوانين الدرية (And I named it Mafâtîhü’d-dariyya fî isbâti qavânîni’d-durriyya) in the introductions of the copies given the library registration numbers above. This is probably the source that Salâhî may have benefited from. The author may have shortenede the name of the work as Mafâtîh-i dariyya instead of Mafâtîhü’d-dariyya fî isbâti qavânîni’d-durriyya. There are annotations of the latter mentioned work at Ankara National Library Manuscripts section number 7302, Istanbul Süleymaniye Library Denizli section number 402 and Turkish Historical Society Library number 453/2. The fact that Salâhî said that he benefited from the books named Qavâid-i Furs and Mafâtîh-i dariyya in the introduction part of Majma-i fann-i zarâfat and does not mention the names of the authors creates the possibility that there are more of the works in the similar titles. Salâhî described the Persian grammar in Majma-i fann-i zarâfat, within three main titles as noun in the first title, verb in the second and the letter in the third. The main titles are named with the word “bâb” in the meaning of Arabic “door” and the subtitles are shown with the word “fasl”. Thus, the first title is four; the second main title is fifteen; The third main title is organized into three subtitles. Salâhî's Majma-i fann-i zarâfat has been an important source in his field in terms of bringing together grammatical issues scattered in dictionaries and some sources. This book is remarkable in terms of showing the level of development and processing of grammar subjects, and it is an important work that requires academic study by comparing poetry translations with other Persian grammar books. In this article, both Salâhî’s Majma-i fann-i zarâfat and Qavâid-i Furs and Mafâtîh-i dariyya, which he said he benefited from, were introduced, and the missing information in the library records was provided to the academic community to reach the information accurately and quickly.