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Although almost all of the units of the Süleymaniye Complex have reached the present day and there is an agreement about the location of each of them, there are disputes regarding the locations or assets of some units. One of these controversial issues is the Dār al-Qurrā' of Süleymaniye (Süleymaniye Dārulkurrāsı), and many aspects of the institution, especially the existence and location of this institution, have still not been fully clarified. Despite some information in archive documents and basic sources, it is accepted that the Süleymaniye Dārulhadis dershanesi (classroom) is Dārulkurrā in most of the studies. In some studies, it was noted that the relevant building could not be Dārulkurrā or the location of Dārulkurrā was not known precisely. The fact that the Süleymaniye Dārulkurrā is not mentioned in the waqfiyya of Süleymaniye and in the first accounting books of the foundation, there is no clear information about the place of the Dārulkurrā in any of the basic sources, including archive documents, and the place is confused with the Süleymaniye Dārulhadis dershanesi. In this study, by examining both archive documents and important historical sources of the period, an attempt is made to reach the foundations of the existing conflicts, and important facts about the issue, especially the presence and location of Dārulkurrā. These were determined in the relevant sources. In addition, in the light of these new data, the information in the research was reviewed and all the information was analyzed and the attempt was made to discover the place of the institution among the madrasas, the staff, and the education-teaching aspect. The Süleymaniye Dārulkurrā is not mentioned in the waqfiyya, which is the foundation deed of the complex, but it is noted in the accounting books in some archives related to the Süleymaniye Foundation and in the important historical sources of the period. The information here shows that there is no doubt about the existence of Dārulkurrā. It is also noteworthy that there is no information about the location of Dārulkurrā in any of the aforementioned archive documents and primary sources. It is understood that the discussions around Dārulhadis dershanesi/Dārulkurrā have come to the present day through the research of the following periods. It is understood that the Süleymaniye Dārulkurrā is a separate section within the Süleymaniye Mosque where the science of the Qur'an and recitation is taught. There is a great deal of evidence pointing to this aspect of Dārulkurrā. For instance, naming the special sections where the science of the Qur'ānic recitation (qirā'a) is taught in mosques in the Ottomans; the fact that Evliya Çelebi stated that there is a Dārulkurrā in each of the mosques of sultans, viziers and other notables; the fact that the Süleymaniye Dārulkurrā is not shown among the madrasas in the accounting books but in the mosque section; that these books contain information about the construction or repair of almost all of the units of the Süleymaniye Complex while still noting the absence of a single document regarding this aspect of Dārulkurrā; the expressions "Cemâat-i Müteferrika-i Câmi-i Şerîf" and "Cemâat-i Hademe-i/Hüddâm-ı Câmi-i Şerîf" in the accounting books and the "mülhakât-ı câmi'-i ekber" expressions in Celâlzâde's abaqāt; the fact that the wages of both shaykh al-qurrā' (şeyhülkurrā) and students are lower than all madrasas within the Süleymaniye Complex; the use of the expressions "talebe-i şeyhülkurrâ/şeyh-i dārulkurrâ" for students in some of the notebooks; the fact that the staff of the dārulkurrās, which had an independent building in the Ottoman Empire, were not present in the Süleymaniye Dārulkurrā should point towards the fact that this place is not in the status of other madrasas, that the educational activities are carried out under the supervision of the personnel (şeyhülkurrā), and that there is no separate building. One of the earliest dated/important documents belonging to Dārulkurrā personnel is the accounting books of the foundation in different archives. In these accounting books in the archives, Dārulkurrā was not mentioned separately like other madrasas and was treated like a part of the mosque, similar to the expressions in the abaqāt of Celâlzâde. In these accounting books, Dārulkurrâ personnel are generally covered under headings such as "Cemâat-i Müteferrika-i Câmi-i Şerîf" or "Cemâat-i Hademe-i/Hüddâm-ı Câmi-i Şerîf", while the şeyhülkurrā and students' fees are found together with the other staff of the mosque. In the abaqāt of Celâlzâde, which is considered to be the oldest source related to the Süleymaniye Dārulkurrā, the conditions that the şeyhülkurrā should have were outlined. According to this, it is stated that a person who knows the knowledge of āfi, tajwīd, and qirā'āt and indirectly has knowledge of the Qur'ān interpretation will be a şeyhülkurrā. In fact, these conditions are among the general conditions sought for the şeyhülkurrā in the Islamic world and therefore in the Ottoman Empire. Again, the information in some accounting books about one of the şeyhülkurrā show that the şeyhülkurrās were able to stay in this position for a long time (perhaps for a lifetime). Although there is chronological information about general madrasas and dārulhadis teachers in the works containing the biographies of the Ottoman scholars, the fact that there is not enough information about the şeyhülkurrās shows that the Ottoman dārulkurrās were not included in the madrasa degree system like the dārulhadis. In these works, it is seen that the vast majority of şeyhülkurrās do not use the steps of the madrasa and usually come from professions such as preachership (hatiplik). There are also some clues about education in Süleymaniye Dārulkurrā in the abaqāt of Celâlzâde. From the information he gave, it is understood that the system in the Süleymaniye Dārulkurrā also continued in the other Ottoman dārulkurrās. He indirectly stated the level of Dārulkurrā while giving information about the conditions that the person who will work here (şeyhülkurrā) should have. Considering these conditions, although it can be said that Dārulkurrā is at the level of specialization, it is also understood that for now, it is necessary to approach the existing information with caution, since this place does not have a building and these expressions about the şeyhülkurrās are a standard style used for dārulkurrā. In addition, the expression ula-i shāyi'a in the Süleymaniye waqfiyya and the information in some works and waqfiyyas show that Tuesday, Thursday and Friday are holidays in Dārulkurrā like other madrasas within the Süleymaniye Complex. It is known that the curriculum of the Ottoman dārulkurrā includes the Qur'ānic recitation, ta'līm and tajwīd. Although no concrete document has been found so far, it can be said that in the Süleymaniye Dārulkurrā, works related to the recitation, especially by authors such as Ibn al-Jazarī and al-Shāibī, were read. [ABSTRACT FROM AUTHOR]