It is often believed that sometime around the year 1389 were laid the foundations of the mosque of Çarshi (Market), which today is located in front of the Assembly of Kosovo. This information comes from one of the two inscriptions of the mosque. A more recent reading of this inscription push forward the laying of the foundations of the mosque a few decades later, at the time of Murat II, in the years 1421-1451. Its location at that time must have been near the city market (as it was later as well). This market is clearly mentioned for the first time in 1424 in some court documents of Ragusa. The Potoçishte neighborhood is also mentioned there,¹ which had an exercise and sports field nearby, where, among other things, knight games were held in December. In 1448, about 200 people from Ragusa are known by name in Pristina. Their number is thought to have been even greater. When considering the total number of 1,700 inhabitants, it is evident that the Ragusan community has been significant in Pristina (about 15% of the population). Meanwhile, in 1461, according to the inscription that is there today, it is known that the mosque of Sultan Mehmet Fatihu was built. A few years earlier in 1454–1455, the city also finally came under Ottoman administration. Thus, in 1477, we have the first Ottoman census of the population with 9 neighborhoods, all Christian. About a decade later, a Muslim neighborhood (community) also appears in the next census of the Ottoman authorities, which seems to have been mainly concentrated near the city market. In this century, sometime in the second half, the city's hammam, located near the Fatih Mosque (Great Mosque), must have been built.

As to the placement of neighborhoods we can only make guesses on the basis of scant circumstantial data. The Llukar neighborhood is supposed to have been in the direction of today's Llukar. Whenever there is any connection between these two names. Lagjja Potoçishte, since as a Slavic name it means a running field, it must be imagined that it was in the flat part near the city, i.e. somewhere near the market (extending in the direction of the part where the city stadium is today).² The neighborhood Poyasar, probably related to what was later known as the occupation of trays, usually in descriptions it is emphasized that they were dependent on the use of water, therefore it must have been near the river Prishtevka, where even later trays were located. Lagjja Koçaniko, although with many question marks, may be a name connected to the road to Kaçanik, which is also mentioned by Martin Segoni in 1479 (Cazanicj) in one of his notes. Since the Kosiriq neighborhood appears to be reduced in 1526, we assume it was somewhere closer to the center, where the Muslim population was growing. At the beginning of the 19th century, the Slavic population was concentrated in the northeastern part of the city, so it must be believed that those neighborhoods of Pristina had an increase in Christian residents starting from the 15th and 16th centuries. Such are the neighborhoods of Koçaniko, Shtitar and Llukar. At this time, according to the testimonies of the time, a Catholic church also functioned in Pristina,³ but its location is unknown.

¹ While Jireček in 1892 was of the opinion that the word 'Potočishte' came from the Slavic poteci, potesti, with the meaning of moving, running, a more critical review of this interpretation seems necessary, the word Potočishte can also be related to the Slavic word potok, which is prophetic. The impact area may have been in a place near streams, something that is constantly mentioned when talking about Pristina in history. Always staying within the domain of hypotheses, such a location would have been near the current stadium of the city, where the two streams (rivers) Vellusha and Prishtvka meet.

² As an alternative possibility, equally possible, is that the Potoçishte neighborhood was later renamed to Panaxhurishte. In that case, it will be searched for in the area where the National Theater of Kosovo is today, and where the mosque of Llokaç was built in 1551.

³ The researcher Gj. Berisha believes that at this time Pristina even had two Catholic churches. Khs. Durim Abdullahu, In the footsteps of the origins of Pristina.

A demographic and urbanistic evolution of the city can be noticed from the censuses of the population of 1526 and 1569. In 1526, a total of 3 Muslim neighborhoods were registered in the city, and only a few years later, in 1569, their number increased to 11. On this second date, Prishtina was presented for the first time with a total of 20 neighborhoods, of which 9 were Christian. Thus, there is a big demographic change in terms of religious affiliation where the Muslim element becomes dominant from here on. During these changes, it is characteristic that almost none of the Christian neighborhoods significantly decrease in number of inhabitants. The exception here is the neighborhood of Mitropolia, where a shift towards a Muslim population happened, changing even the name to Jarar Çeribashi. This neighborhood in 1526 had 27 houses. Meanwhile, in the Ragusan records, the data on the presence of this community in Prishtina are interrupted somewhere in the middle of the 1400s. However, in 1569, in the Ottoman registers, 6 families appear in the Latin quarter of the city. Somewhere in the second half of this century, Koça Sinan Pasha also built a hammam near to the bazaar mosque of Prishtina. And in the year 1551-1552, in the location where the National Theater is today, the mosque of Jusuf Efendi (destroyed in 1954) was built, around which one of the early Muslim neighborhoods of the city must have developed.

In the 1600s there are no records from Ottoman censuses, and the city's demographic data is based on the chronicles of various tour guides and visitors to the city. The most detailed description of the city is provided by the Ottoman guide Evelya Çelebi, who gives 2,060 houses in the city, which according to the average number of families at that time, means a population of about 10,300 inhabitants. Celebiu speaks of 12 shrines, of which 6 are mosques,¹ which usually coincides with the number of neighborhoods in a city. It can be assumed that at this time there were 12 large neighborhoods in Pristina. The city had 2 hammams. Celebiu also describes the market with 300 shops, and talks about 11 inns. Indicator of certain commercial volume in the city. Two decades later Pjetër Bogdani would talk about about 3,000 houses in Pristina, and would confirm the commercial role. In this century, for the first time, a Roma neighborhood in a forest near the city is mentioned, probably referring to the neighborhood above today's city park, which was once also the Muslim cemetery. 

Somewhere on the outskirts of the city, a church was built by the Catholic community, half a kilometer from the then center. The exact location of this church is not known, because it was destroyed after the wars of 1689 and 1737. It is only known that the Catholic cemeteries were located around it. It is possible that in this century for the first time the neighborhood of the Masjid of Pirinazi appears, which actually appears for the first time in records only at the end of the following century. But based on the architecture of the building, it is believed to be older than the 18th century, so the neighborhood must be older as well. In our hypothetical sketching, we took into account the locations of the mosques, the number of houses in them, and the path where the two rivers of Pristina cross. It must be assumed that the city's ravines, in some cases, have also served as boundaries between neighborhoods. The map published in 1951 by Urosevic was a great help for this map.

¹ In this century we only know these mosques with dates, Çarshi Mosque (c. 1422), King's Mosque (1461), Llokaçi Mosque (1551), Llapi Mosque (1659). We do not have concrete information about what those other two mosques were, but based on the appointments of the imams of the 18th century, at the beginning of that century, the Saud Mosque (formerly the Hasan Emin Mosque) near the Municipality of Pristina, and the Mosque also appear as mosques. Mehmet Beut, which does not exist today, and which was probably located in the middle of today's Tophane neighborhood. Other mosques were erected at this level of shrines only in the second half of the 18th century.

The 1700s are the most mysterious in the entire history of Pristina. No Ottoman census of the population or neighborhoods is known from this period either. It is known from the wars of the last century before that a part of the city was abandoned or impoverished. The commercial and political position of the city was weakened. However, records from the archives confirm that life there continued. In this century, there is evidence of activity in the mosque of Pir Nazër (in Kacallarët), in that of Jusuf Çelebi (today Madrasa), in Hatunije (in Tregu i Gjelbër), Hasan Bej (Katër Llulat), Mehmet Bej (Tophane?), Alaudin ( Kacallarët), Hasan Efendi (in front of the Municipality), Jar Ali Çelibashi (at the Technical School). This implies that the population was active in most neighborhoods of the city. No completely new mosque (or church) is known in the city from this period, which may be a sign of Pristina's urban stagnation. But at least six preliminary mosques in the second half of this century already appear to us completely transformed into mosques. 

Few data exist about the life of Christians in the neighborhoods, a population which seems to have been almost completely integrated into the new social order. It is this century when the Gjinolli family is significantly strengthened, raising Prishtina to the level of the pashall, although not with the same influence and strength as the two other famous Albanian pashalls of the time, the Pashallek of Ioannina and that of Shkodra. In this century, somewhere around 1780, the bazaar's hammam was demolished and put out of use, probably at the time of a great plague that gripped the city (as evidenced in the Venetian documents and the Kotor archive). Meanwhile, in 1770, Pristina is mentioned for the first time as a postal center, which proves that at least around this date, a point must have been established there in the network of mail delivery in the Ottoman Empire. The population census made in 1831 speaks of 1,828 families in Pristina, with the main neighborhoods having increased considerably. This means that there were about 9,140 inhabitants, which is in accordance with the descriptions of the guidebooks from the first two decades of the 19th century. No separate quarters of Christians are described in this census, but they are integrated within Muslim quarters. According to this census, the largest neighborhoods are Llokaçi with 255, Alaudini with 248, and Ramadanije with 224 families. See it also on Google Maps.