The work is rather incoherent, having 52 chapters containing various practical advices with no apparent structure. It is destined for “the present rulers” (hâkimü’l-vakt olanlara: Y 91 (citations to the subscribed text); the term in plural appears elsewhere as well) and especially for the Grand Vizier, as indicated in many instances. Its contents concern:
- The ulema, who provide the world order (nizâm-i âlem bunlarun iledir: Y91). They must be guaranteed steady posts and short mülâzemet (less than six months), and they must be powerful enough not to frighten local military officers; those who are not suitable for their post must be made sipahis or janissaries (Y91-92); preachers must come along with the army in campaign (Y 125). They cannot be addicted to drugs (Y95). The descendants of the Prophet must be respected and dignified; they must be given respectable posts such as vakf administrators (Y 92-93). As far as it concerns vakfs, they must pay muezzins with nice voice, for instance, instead of giving pensions to useless people (Y94). As for bureaucrats, the author seems sensitive to the poorness of some lower clerks (Y 100-1). It is interesting to note that the author, in more than one place, points out that if the Grand Vizier follows the measures he proposes he will do better than creating new charitable foundations (imâret) and with less expenditure (e.g. Y 107).
- State officials. Those who are appointed as sancakbeyis must be experienced in war and not in financial bureaucracy or poetry; everyone must be appointed according to his education and experience (Y96); those who have been raised in a certain service must remain in it (Y111-12). Mature and experienced people must obtain high posts; nowadays, young lads believe they know everything, but the truth is that nothing can be done without consultation; this applies to every office (Y105-6, 110-11).
- Janissaries and other militaries. Acemî oğlanları must not be given to Turkish families (türk tâ’ifesine) for ploughing, but have a military education from the beginning; the regulation ordering the opposite did not originate in Prophet’s time, but in the times of Karagöz Paşa or Hersekoğlu (names used ironically), who found it appropriate; this does not mean that the rule cannot change (Y93-94, cf. also the same reasoning in Y111, 118; on counsel concerning devşirme, see Y106-7). They must continue their military training in times of peace, instead of sitting in their barracks (Y99). Soldiers must wear strictly what is ordained for them (Y96-100, 112-14). Grooms and servants of the sipahis must be given weapons in battle (Y109-10). Timars must not be taken away from sipahis that were ill in time of campaigns (Y110). The author gives also advice on campaign organization (Y96, 101, 104, 118, 119-21) with special reference to the fight against the Persians (Y122-25).
- Financial and monetary issues. Every place’s weights and measures must be reformulated according to Istanbul’s, in order that the whole empire uses the same, just like hutbe and coinage (Y94). Taxes and dues must be collected fairly and taking into account provincial realities (Y103-4, 107-8). The various posts of emins and kâtibs should be given to kuls and not to urban dwellers (şehirlü), because the latter are often corrupted and because the state will spend thus less money in salaries (Y109).
- Various observations on different classes (ekâbir, ednâ) wearing different tissues and clothes (Y95, 117); on the provisioning of Istanbul and the duties of muhtesib (Y102-3, 114-17, 119, 125-26); on better functioning of the kitchens of the imperial palace (Y104, 119; in both cases with the note “although insolent [to propose], it is a good act”, eğerçi küstâhlıkdur lâkin sevâbdur); on inspectors sent to the provinces (Y121-22); on architectural ways of avoiding a fire in big cities (Y122); on ways of making a strong impression to foreign ambassadors (Y127); on making things easier for illiterate people from the provinces coming to Istanbul to give a petition to the Imperial Council (Y127-28). Muslim peasants must be allowed to bear arms in order to fight robbers; the old law against this is now useless (Y101-2). The distribution of alms to the poor and needy must be rationalized: all the needy must be registered and alms must be distributed orderly; here the phrasing “the rich have need of the poor; but for the latter, the former would not exist” (Y128-29: eğer fakîrler olmasa cümle ganîler helâk olurdu... fukarâ agniyâya gâyetle gereklü tâ’ife imiş).
 Tezcan (p. 664, n. 54) identifies them with real personalities from the beginnings of the sixteenth century.