Status of monument -> National monument
Pursuant to Article V para. 4 Annex 8 of the General Framework Agreement for Peace in Bosnia and Herzegovina and Article 39 para. 1 of the Rules of Procedure of the Commission to Preserve National Monuments, at a session held from 1 to 7 July 2003 the Commission adopted a
D E C I S I O N
The architectural ensemble of the old wooden mosque in Bužim is hereby designated as a National Monument of Bosnia and Herzegovina (hereinafter: the National Monument).
The National Monument is located on cadastral plot 1303, cadastral municipality Bužim, Municipality Bužim, Federation of BiH, Bosnia and Herzegovina.
The National Monument consists of the mosque, a harem (courtyard) with mezarje (burial ground), Hudut-česma (fountain), an area with hajji stones by the western edge of the mosque harem, and movable items: two levhas (calligraphic inscriptions) of Abdurahman Siri-baba, an original transcript of the mosque vakufnama (deed of endowment) of Vedžihi-paša, the mosque tarih (chronogram) in the form of a levha, the work Menakib-i čehar-i jar-i guzin, an original manuscript on salāwat, du'a and healing, and an original Ottoman edition of the periodical Behar.
The provisions relating to protection and rehabilitation measures set forth by the Law on the Implementation of the Decisions of the Commission to Preserve National Monuments, established pursuant to Annex 8 of the General Framework Agreement for Peace in Bosnia and Herzegovina (Official Gazette of the Federation of BiH nos. 2/02 and 27/02) shall apply to the National Monument.
The Government of the Federation of Bosnia and Herzegovina (hereinafter: the Government of the Federation) shall be responsible for ensuring and providing the legal, scientific, technical, administrative and financial measures necessary to protect, conserve, display and rehabilitate the National Monument.
The Commission to Preserve National Monuments of Bosnia and Herzegovina (hereinafter: the Commission) shall determine the technical requirements and secure the funds for preparing and setting up signboards with the basic data on the monument and the Decision to proclaim the property a National Monument.
Protection Zone I, consisting of the plot specified in Clause 1 para. 2 of this Decision, is hereby defined:
- all works are prohibited other than conservation and restoration works, including works designed to display the monument, carried out with the approval of the relevant Federal Ministry and under the expert supervision of the heritage protection authority of the Federation of BiH (hereinafter: the heritage protection authority);
- the interior of the mosque building shall be restored to its original appearance, with the removal of the later addition of the deal panelling with which the walls, pillars, ceiling joists and mimber have been clad,
- replace the current roof tiles with wooden shingles,
- remove the present sofa balustrade and reconstruct the original,
- document the epigraphs in the burial ground, set the harem in order and repair the damaged tombstones,
- replace the existing fence around the harem with appropriate wooden fencing
- In regard to the movable items specified in Clause 1 para 3 of this Decision, the following measures shall apply:
- translate the 1838 tarih from the Ottoman language
- reconstruct the tarih from its copy in levha form which is kept in the mosque, and place it in its original position above the portal,
- conserve and restore the vakufnama of Vedžihi-paša,
- conserve and restore the two levhas of Abdurahmana Siri-baba,
- restore the original m.s. on salāwat, du’a and healing,
- restore, bind and cover the original Ottoman edition of the periodical Behar,
- restore the work Menakib-i čehar-i jar-i guzin,
- all movable property must be kept in adequate conditions and displayed within the mosque.
Protection Zone II consists of the land designated as c.p. nos. 1268,. 1213, 1211, 1210, 1310, 1307/1, 1307/2, 1304, 1306, 1305, 1302, 1301, 1300, 1299, 1298, 1297, 1296 and 1295, c.m. Bužim.
In Protection Zone II the rehabilitation and adaption of existing buildings shall be permitted, as may the interpolation of new residential buildings, provided that they do not exceed a maximum of ground floor and one upper floor (6.5 m in height to the roof cornice), maximum horizontal dimensions of 12 x 10 m, and have hipped roofs with a pitch of at least 40 deg., with the use of original materials and roof cladding (whitewashed plastered walls, wooden roof structure, all windows and doors on the facades of unpainted wood.
The construction of industrial buildings and facilities, major infrastructure, or potential polluters as defined by regulations, is prohibited.
The removal of the items of movable property from Bosnia and Herzegovina is prohibited.
By way of exception to the provisions of paragraph 1 of this Clause, the temporary removal from Bosnia and Herzegovina of the movable items for the purposes of display or conservation shall be permitted if it is established that conservation works cannot be carried out in Bosnia and Herzegovina.
Permission for the temporary removal of the movable items from Bosnia and Herzegovina under the conditions stipulated in the preceding paragraph shall be issued by the Commission, if it is determined beyond doubt that it will not jeopardize the said items or the National Monument in any way. In granting permission for the temporary removal of the movable items, the Commission shall stipulate all the conditions under which the removal may take place, the date by which the items shall be returned to Bosnia and Herzegovina, and the responsibility of individual authorities and institutions for ensuring that these conditions are met, and shall notify the Government of the Federation of Bosnia and Herzegovina, the relevant security service, the customs authority of Bosnia and Herzegovina, and the general public accordingly.
All executive and area development planning acts not in accordance with the provisions of this Decision are hereby revoked.
Everyone, and in particular the competent authorities of the Federation of Bosnia and Herzegovina, the Canton, and urban and municipal authorities, shall refrain from any action that might damage the National Monument specified in Clause I of this Decision or jeopardize the preservation and rehabilitation thereof.
The Government of the Federation, the Federal Ministry responsible for regional planning, the Federation heritage protection authority, and the Municipal Authorities in charge of urban planning and land registry affairs, shall be notified of this Decision in order to carry out the measures stipulated in Articles II, III and IV of this Decision, and the Authorized Municipal Court shall be notified for the purposes of registration in the Land Register.
The elucidation and accompanying documentation form an integral part of this Decision, which may be viewed by interested parties on the premises or by accessing the website of the Commission (http://www.aneks8komisija.com.ba)
Pursuant to Art. V para 4 Annex 8 of the General Framework Agreement for Peace in Bosnia and Herzegovina, decisions of the Commission are final.
This Decision shall enter into force on the date of its adoption and shall be published in the Official Gazette of BiH and the Official Gazette of the Federation of BiH.
This Decision has been adopted by the following members of the Commission: Zeynep Ahunbay, Amra Hadžimuhamedović, Dubravko Lovrenović, Ljiljana Ševo and Tina Wik.
2 July 2003
Chairman of the Commission
E l u c i d a t i o n
I - INTRODUCTION
Pursuant to Article 2, paragraph 1 of the Law on the Implementation of the Decisions of the Commission to Preserve National Monuments, established pursuant to Annex 8 of the General Framework Agreement for Peace in Bosnia and Herzegovina, a “National Monument” is an item of public property proclaimed by the Commission to Preserve National Monuments to be a National Monument pursuant to Articles V and VI of Annex 8 of the General Framework Agreement for Peace in Bosnia and Herzegovina and property entered on the Provisional List of National Monuments of Bosnia and Herzegovina (Official Gazette of BiH no. 33/02) until the Commission reaches a final decision on its status, as to which there is no time limit and regardless of whether a petition for the property in question has been submitted or not.
On 4 March 2003 the Commission received a petition from the Islamic religious community of Bužim, Stari Grad congregation.
Pursuant to the provisions of the law, the Commission proceeded to carry out the procedure for reaching a final decision to designate the Property as a National Monument, pursuant to Article V of Annex 8 and Article 35 of the Rules of Procedure of the Commission to Preserve National Monuments.
II – PROCEDURE PRIOR TO DECISION
In the procedure preceding the adoption of a final decision to proclaim the property a national monument, the following documentation was inspected:
- Documentation on the location and current owner and user of the property
- Data on the current condition and use of the property, including a description and photographs,
- Historical, architectural and other documentary material on the property, as set out in the bibliography forming part of this Decision.
The findings based on the review of the above documentation and the condition of the site are as follows:
1. Details of the site
The old wooden mosque in Bužim is at the foot of the mediaeval fortified town of Bužim, some 125 m to the south-west of the fort, c.p. 1303, c.m. Bužim, municipality Bužim, Federation of Bosnia and Herzegovina.
A levha dating from 1838 (1254 AH) in the mosque notes that in 1838 Vedžihi paša restored the mosque and the Hudut česmu. This is corroboratd by a vakufnama dating from 1840 (1256 AH), also in the mosque. It is not known when the original mosque was built. The oldest surviving nišan in the mosque harem dates from 1856 (Mujezinović, 1998, p. 87).
2. Description of the monument
The wooden mosque building, of rectangular ground plan wider than it is long, and exterior dimensions of some 14 x 18 m + 2.5 x 18 (portico), and a total usable area of 414 sq.m. (225 sq.m. ground floor + 162 sq.m. mahfil), is the largest wooden mosque in Bosnia and Herzegovina. Its size and interior height (from ground floor level to the šiše ceiling) of some 5 m, dictate its horizontal and vertical articulation. Like the wooden mosques in Priluk and Poljice, this mosque is a sizeable wooden structure with facades articulated horizontally and vertically.
What makes this mosque unique is its arrangement, achieved by the use of four horizontal rows of load-bearing wooden pillars with corbels bearing wooden joists lying parallel with the mihrab wall.
The wooden pillars are set at varying distances apart, and the joists set at varying heights take the weight of the mahfil floor, the ceiling structure above the central area, and the roof structure. The first row of load-bearing wooden pillars consists of eight and the second row of six pillars; there are two between the second and third rows, and four in each of the third and fourth rows. Mosques with rows of wooden pillars are very uncommon, and derive from the Seljuk mosques of Anatolia, among which the most important are the mosque in Bejišeher (Bey şeher) dating from 1299, with seven rows of wooden pillars, and the Ali Elvan mosque in Ankara, with three rows of wooden pillars.
Access to the mosque is from the north-west, through a covered single-storey entrance portico with a pent roof. Part of the portico to the left of the entrance has been walled in and turned into an abdesthana (premises for ritual ablutions; built between 1960 and 1980). The prayer space on the ground floor has an area of approx. 252 sq.m., considerably increased by the mahfil running along three walls. The front mahfil is 5 m. deep and the side mahfils are 4 m. deep, making a usable mahfil area of 162 sq.m. and a total usable area within the mosque of 414 sq.m. The use of a deep mahfil added to the central ground floor area considerable increased the total area and thus the number of worshippers who could pray together in the mosque, the result of the specific political, economic and military circumstances prevailing in western Bosnia in the seventeenth and eighteenth centuries (Bećirbegović, 1999, pp. 58-63 and pp. 127-129). According to available information, as many as 700 horsemen would assemble outside the mosque from surrounding settlements and villages for Friday prayers (Karanović, Milan, Pounje u Bosanskoj krajini, Belgrade, 1925).
The mahfil is reached by a single-flight wooden staircase along the wall to the left of the entrance door, which is in the centre of the north-west wall. At the centre of the front mahfil is a rectangular projection for the muezzin. In the light space in front of the mahfil, surrounded on three sides by the mahfil, measuring 10 x 9 m, are six wooden pillars about 5 m high (the height of two storeys). All the other pillars are of the normal single-storey height of approx. 2.40 m. In the ground floor area of the mosque, the space between the entrance (north-west) wall and the first row of pillars has not been turned into sofas with raised floors, but the area between the first row of pillars has been railed off with a low wooden balustrade about 40 cm high. There is a slightly raised podium in front of the qibla wall, also surrounded by a low wooden railing about 40 cm high. An unusual feature of the mihrab is that its niche projects outward from the wall on the outside (the outside wall is of 7 cm thick planking, so that it was not possible to cut the niche into the wall itself), and is covered on the outside by sheet metal flashing. The mihrab is undecorated, as is the wooden ćurs (Ar. kursi) to the left of the mihrab. The mimber is wooden, decorated with moulded arches, and the stair railing is made in the same way as the railing of the interior sofas. The mimber stair has nine steps.
The mosque has two rows of rectangular windows. On each of the side facades there are three lower and two upper windows. On the south-east facade there are four lower and two upper windows, and on the entrance facade two upper windows only, above the portico roof. The upper and lower windows are not set in line with each other vertically. All the windows are double sash, single-glazed with ordinary glass, without exterior mušebak (lattice) or interior shutters.
The mosque walls are made of oak planks 7 cm thick and about 25 cm high, jointed into wooden edging pillars ranging in section from 21 x 21 to 24 x 24 cm. The wooden walls of the mosque are set on double oak beams 2 x 21 x 21 cm, resting on stone foundations, and the same type of rough structure was used for the floor of the mahfil. Inside the mosque, struts were used to take the horizontal load, so that they have a structural role. Four long struts along the length of the two storeys lie parallal with the entrance door/mihrab axis, two of which have the additional function of taking the horizontal load of the minaret. The remaining four struts are shorter (the length of a single storey) and are level with the second horizontal row of pillars. The wooden structural elements are joined not only with classic carpenter's joints but also with wooden pegs. The joints between the pillars and the double beams at the corners of the mosque building are reinforced by wrought iron clamps, as can be seen on the facade of the building.
The interior of the mosque was almost entirely clad in 1980 with deal panelling. Part of the ceiling structure of the šiše, above the open, two-storey-high space of the mosque, has survived in its original form. In 1981 the mosque was completely rewired for electricity.
The mosque has a steep hipped roof from which emerges a slender wooden minaret. The pitch of the roof is almost 40 deg. All the roof flashings and gutters are of galvanized iron.
The roof structure is entirely made of oak, clad with double curved tiles. The original cladding of shingles was replaced by tiles more than 30 years ago. The structural treatment of the roof is a combination of king posts and angle braces.
The loft area is reached from the mahfil by a single-flight ladder-style wooden stair. The minaret, which has a total height of about 17 m, is reached from the central loft area, and the open gallery of the šerefe is reached by climbing 43 steps. The central wooden mast is made of an oak log with a basal cross section of about 18 x 18 cm, narrowing towards to top to 16 x 16 cm. The minaret is made of eight edging oak pillars, bevelled on the outer edge, and gradually narrowing in cross-section from the base to the top of the minaret. The vertical structure of the minaret rests on a base in the form of a wooden grid laid over three horizontal beams lying parallel with the entrance-mihrab axis, with one end resting on a joist set on two of the pillars of the central mosque area and the other end on the joist of the fourth row of pillars. In about 2000 a new copper cladding was laid on the bowl of the minaret, the base of the šerefe gallery and the top of the šerefe railing, and the guttering replaced where it was in poor condition.
The ceiling is made of wide wooden planks in the form of a šiše (wooden planks about 30-40 cm wide attached to the underside of the ceiling beams, with the longitudinal joints of the boards covered by moulded laths 3-4 cm wide, and the frontal joints of the boards of the šiše ending at the same level and covered by laths 10-12 cm wide set laterally and with wavy moulding. This original šiše has been retained above the central open area.
Alongside the mosque is a burial ground with about 20 so-called krajiški nišans, the oldest of which was erected to Sulejman Šahinović in 1214 AH. To the south-west of the plot where the mosque stands, on the street, is a Hudut česma-bunar or fountain (from Ar. hudud – limit, border, by reference to the fortified town that was on the borders of the Ottoman Empire), erected by Vedžihi paša in 1838 (1265 AH). By the fence surrounding the burial ground, to the right of the entrance portico of the mosque, is a group of about fifteen hajji stones (hadžin-taš). It is not known how old the tradition is of setting hajji stones, since there is no record of it in religious or historical documents. Surviving witnesses of the last hadžin taš’s say that these stones were places from which hajjis set off on the hajj or pilgrimage, bidding farewell to their loved ones and asking forgiveness of them and the other members of the congregation, relatives and neighbours. After praying two rakaats (cycles of formal prayer) in the mosque, the hajji and his closest relatives would go to the taš-stone, climb on it, recite a’udhu, the basmala, rabi yassir, give thanks to Allah, recite salāwat to the Prophet and give a speech, asking forgiveness of all those present, showering the children with sweets and small change, give gifts to the hojja, and authorize his wife in his absence to manage his property from home.
Of particular value among the items of movable property in the mosque are the following:
- two levhas (calligraphic inscriptions) of Abdurahman Siri-baba,
- an original transcript of the mosque vakufnama (deed of endowment) of Vedžihi-paša,
- the mosque tarih (chronogram) in the form of a levha,
- the work Menakib-i čehar-i jar-i guzin,
- an original manuscript on salāwat, du'a and healing,
- an original Ottoman edition of the periodical Behar.
Two levhas of Abdurahmana Siri-baba
During the 1992-1995 war in Bosnia and Herzegovina the calligraphic holdings of the Oglavak tekke in Fojnica were destroyed, including rare examples of calligraphy (levhas) by Siri-baba in ta’liq script on the usual Ottoman paper (paper that was specially prepared and treated with team, starch and egg-yolk). Among these levhas was one on the renovation of the Oglavak tekke by Vedžihi-paša, who was then vizier. Since Vedžihi-paša weas a friend of the shaykh of the Oglavačka tekke, Siri-baba, as corroborated by the verses of the tarih from the Oglavačka tekke, it is believed that Vedžihi-paša brought two of Siri-baba’s levhas to Bužim and endowed them. The levhas bear the calligraphic signature Sirija. Oral tradition recounts that Vedžihi-paša was a murid (dervish) of Siri-baba’s as well as his friend.
Shaykh Abdurahman Sirija, the son of qadi Mehmed and grandson of the Fojnica qadi Fadil, was born in about 1785. He studied at the Fojnica medresa under Shaykh Husein, who introduced him to the Naqshbandi Sufi order. He died in 1847 and is buried in a turbe in Oglavak (Mujezinović, 1998, 484-485).
Levha 1 reads :
“fasayakfikahumullah wa huwas-samiu-l-alim.”
(a Qur’anic ayet)
The type of script is jalī thuluth (large variant of thuluth, a round cursive hand, used for inscriptions) istif (in the form of a composition). Signature Siri. The levha is written in black ink on Ottoman paper, and also has floral motifs.
Levha 2 reads:
“wa mubashirin bi-rasulin ya’ti min b’ad ismuhu Ahmed” – “And I bring you the glad news of a Prophet whose name is Ahmed.”
The type of script is jalī thuluth istif (in the form of a composition). Signature Siri. The levha is written in black ink on Ottoman paper. The istif is surrounded by a curtain, calling to mind a theatre stage. The curtains are blue (typical Ottoman light blue).
Both levhas are in poor condition, and the paper on which they are written is torn.
Two levhas from the old wooden mosque in Bužim
“Two old levhas dating from 1260 AH (1844) are housed in the old wooden mosque in Bužim, which are believed to have been endowed to the mosque by Vedžihi pasha, who had rebuilt it four years earloier.
The first of these, written on paper measuring 68 x 45.5 cm on a wooden backing, consists of part of ayat 137 of Sura al-Baqara. The text of the levha reads:
فسيكفيكهم الله و هو السميع العليم
Allah will suffice you for them; He is the All-hearing, the All-knowing.
The text is in jali thuluth Arabic script in a form that is unusual in the manner in which the letters are joined. The form itself is not original. The way in which the letters are written indicates the skill of a calligrapher with a steady hand, who had mastered writing in large script of the kind used here, the proportions of the letters are excellent and the letters themselves are written with great precision. The calligrapher did not sign his name, but rather – out of modesty, presumbly, wrote:
اغفر و ارحم لكاتبه في ر 26 سنه 1260
(O Lord), forgive and have mercy upon the writer. 26 Rabi’ al-Akhira 1260 (16.05.1844).
The levha is framed by a black and a red line with the semicircular corners in blue. The levha is in very poor condition. The paper on which it was written is torn, parts of the levha are missing in several places, and the paper has come away from the wooden backing and later been pinned to the woopd. The levha is in urgent need of conservation.
The other levha, written on paper measuring 38 x 67.5 cm, also on a wooden backing, consists of part of ayat 6 of Sura As-Saff.
و مبشرا برسول ياتي من بعدي اسمه احمد
. . . and giving good tidings of a Messenger who shall come after me, whose name shall be Ahmad.
The levha is written in jali thuluth Arabic script and is by the same calligrapher as the previous one. All the observations concerning the calligrapher also pertain to this levha. There is one error in the text of the levha, where the calligrapher has written بعد instead of بعدي; in other words, he omitted the letter ي – y, which is written but not pronounced because of the context of the word – this is probably the reason for the writer's mistake.
The signature of the levha reads:
اغفر لكاتبه في 5 جا سنه 1260
(O Lord), forgive the writer. 5 Jumada-l-Ula 1260 (24.05.1844).
Like the previous levha, this one is framed by a black and a red line, while to left and right raised curtains (purdah) are depicted. The blue is a later addition to the levha. This levha too is in poor condition and urgently in need of conservation.
Who is the author of these levhas?
Mehmed Vedžihi pasha, governor of Bosnia from 1837 to 1839, was the vakif (legator) of the mosque in Bužim. Mehmed Vedžihi pasha was a murid (disciple) and friend of Shaikh Abdurahman Sirri-baba, the most prominent spiritual figure in this part of the world in the 19th century. Vedžihi pasha built a konak (hostel) on the site and for the purposes of the tekke built by Sirri-baba, Oglavak near Fojnica. Shaikh Sirri-baba was also a calligrapher. Two transcripts by him of the Holy Qur’an are known. Could Shaikh Sirri-baba be the author of these levhas?
The way in which the author signed them, without including his name, but merely a short supplication and the date, indicates a modest person intimate with dervish circles.
The Sikirić family have preserved documents and written artefacts believed to have been written by Shaikh Sirri-baba. A comparison between one of these (illus. 1), in the same size and style of script as these levhas (illus. 2), leads to the following observations:
a) the handwriting is very similar on both,
b) the way in which the letters alif and ha are written at the end of words indicates either that both documents are by the same calligrapher but written at different times in his calligraphic development, or that they are by two different calligraphers who studied under the same teacher.
Add to this the way in which the date is written on the first levha (top illus.), where the initial letter of the month is joined to the word “year” so that it may be read as “Sirri” (the calligrapher who studied this before I did is of the view that this combination of letters conceals the signature of Shaikh Sirri), and oral tradition, if any, that these are the levhas bestowed by Shaikh Sirri-baba on the mosque, and one could then say with a high degree of probability that the author of these levhas is Shaikh Sirri-baba himself.”
Original transcript of the mosque vakufnama of Vedžihi-paša
Mehmed Vedžihi paša was vizier in Bosnia from 1837 to 1839. According to Mehmed Surejja Paša’s work sidžili osmani (Ottoman sijils or official records) he was possessed of good statesman’s skills and was a just man and benefactor(1).
The vakufnama dates from 1256 AH (1836 CE). There had previously been a vakuf institution on the site of the mosque in Bužim, which had deteriorated, at the initiative of the Bosnian vizier Vedžihi-paša the deputy qadi Ebu Bekir Sitki legalized the vakufnama before 17 witnesses, prominent citizens of Bužim, on the renovation of the hairat (property), particularly the mosque and the fountain. The vakufnama sets out the rights and responsibilities pertaining to the use and maintenance of the mosque, and allocates an annual sum of money to pay officials’ salaries, and for maintenance, repairs and supplies. Transcript and translation of the vakufnama attached. The vakufnama is in relatively good condition.
Mosque tarih (chronogram) in the form of a levha
Mujezinović’s Epigraphics does not decipher and translate the tarih in full because of the difficulty of reading the jalī thuluth script. The poet who signed it, Enisi, is still unknown to oriental studies – this tarih in BiH is the only reference to him. He did not include an abjad (system of calculating the year when the building was erected from the values of the individual letters). The year 1252 AH is written beneath the text. The chronogram is written on ordinary paper in yellow ink on a dark blue ground. The script used is a complicated form of jalī thuluth, with the letters and words written one over the other. The composition is in the form of twelve bait (couplets) written in twelve fields. The calligrapher did not sign the levha. Attached is a true transcript and translation of the tarih.
The work Menakib-i čehar-i jar-i guzin
The author of the work is an Anatolian sufi of the Khalwat tariqa (order), Ahmed Shamsuddin Sivasi, born in 1520 in the kasaba (town) of Zile, Tokat province, Anatolia. He was a muderris at the Sahni Seman university in Istanbul (the most important royal university in Istanbul). After performing the hajj, he returned to Zile in Anatolia and dedicated himself to writing. He was outlived by his famous pupils Shaykh Muslihudin effendi, to whom he left a diploma.
Under Sivasi’s influence, a new order of the Khalwat tariqa was formed, the Sivasi branch (Mehmed Süreyya, Sicıll-i osmanî).
The work is an account of the spiritual experiences of the Caliphs Abu Bakr, Omer, Osman and Ali. It is imbued with the spirit of tasawwuf, as the title of the work itself indicates.
It is written in printed naskh script, on thin yellow paper of poor quality, which has caused the impression of the letters to oxidize rapidly.
It is in poor condition, with the binding fallen apart and without covers.
Original manuscript on salāwat, du'a and healing
The ms. is a collection of salāwat (spiritual greetings to the Prophet expressed with respect), du'a for special occasions (prayers to Allah for one's wishes to be fulfilled), notes and hamalija (talisman) for healing the spiritually sick.
The ms. is written on thick, good quality Ottoman paper in black ink. There is no note of the place or date when the transcript was made or of the name of the scribe. The transcript is in naskh script. The are floral motifs and vignettes throughout the ms. At the end of the ms are a few additional pages with texts by later scripts, with no mention of their names, but the difference in handwriting is plain to see. The binding and covers are in poor condition.
Original Ottoman edition of the periodical Behar.
Behar was the first Bosniac publication to be issued with a parallel text in Latin script, and appeared in Sarajevo from 1900 to 1911. Its first editor was Dr. Safvet beg Bašagić. The periodical published material for both entertainment and instruction, original and literary contributions of Bosnian and Islamic provenance. Works from classic Ottoman prose and literature were also published.
It is a key publication for the study of classic Islamic literature and for education. It appeared twice monthly.
The copies of Behar that were found are written in the Ottoman language.The editor of this edition, which dates from 1906, was Muhamed Džemaludin. The 1906 issues of Behar (some 20 numbers) were bound into a single volume. They are printed in very legible print naskh script. The covers are card, and the pages are bound with thin wire. The paper is old, dry and yellowed. This volume of the magazine is in fair condition.
3. Legal status to date
The monument has not been under state protection.
4. Research and conservation and restoration works
The interventions to the building described above were not carried out in association with the heritage protection authority.
5. Current condition of the property
The building is in good condition.
The condition of the movable items is described above.
III - CONCLUSION
Applying the Criteria for the adoption of a decision on proclaiming an item of property a national monument, adopted at the fourth session of the Commission to Preserve National Monuments (3 to 9 September 2002), the Commission has enacted the Decision cited above.
The Decision was based on the following criteria:
A. Time frame
B. Historical value
C. Artistic and aesthetic value
C. i. quality of workmanship
C.ii. quality of materials
C. v. value of details
C.vi. value of construction
D. iv. evidence of a particular type, style or regional manner
E. Symbolic value
E.ii. religious value
E.iii. traditional value
E.iv. relation to rituals or ceremonies
E.v. significance for the identity of a group of people
F. Townscape/ Landscape value
F.ii. meaning in the townscape
G.i. form and design
G.ii. material and content
G.iii. use and function
G.iv. traditions and techniques
G.v. location and setting
G.vi. spirit and feeling
H. Rarity and representativity
H.i. unique or rare example of a certain type or style
The following documents form an integral part of this Decision:
- Copy of cadastral plan
- Copy of land register entry and proof of title;
- Transcript and translation of chronogram
- Transcript and translation of vakufnama
Bećirbegović, Madžida, Džamije sa drvenom munarom u Bosni i Hercegovini (Mosques with wooden minarets in BiH), 2nd ed., Sarajevo-Publishing, Sarajevo, 1999.
Hadžić Nijaz, Medžlis Bužim (1579-1999). džemati, džamije, imami, Bužim, BZK Preporod, 2000
Mujezinović, Mehmed, Islamska epigrafika Bosne i Hercegovine (Islamic epigraphics in BiH) Vol. 3, 3rd ed., Cultural Heritage Collection, Sarajevo-Publishing, 1998.
Süreyya, Mehmed, Sicill-i Osmanî, TARIH VAKFI YURT YAYINLARI 30, Istanbul, August 1996
Süreyya, Mehmed, Sicill-i Osmanî, Turk tarih araştrma vakfi, Istanbul, 1998.
(1) Vedžihi Mehmed-paša was born in Jozgat, a relative of Esad-paša. He was kapidžibaša (keeper of the gate, an honorary title) in Hazinedarluk. In 1243 AH (1827/28 CE) he was kajmekam (representative) of the vali of Edren with Rumelian rank. In 1245 AH (1829/30) he was supervisor of Samokodžuk, and immediately after that muhafiz (fortress commander) of Varna, a post from which he was dismissed in 1246 AH (1830/31). He was later vali of Selaniki. On 22 Sha'ban 1248 AH (14 January 1833) he became Belgrade muhafiz in the vizir's rank. In 1251 AH (1835/36) he became Bosnian vali, in Rabi'al-Awwal 1257 AH (May 1841) vali of Konya, in Shawwal 1256 AH (November/December 1841) vali of Diyarbakir, and in Sha'ban 1259 AH (September 1843) he became vali of Aleppo and in Muharram 1261 AH (October 1845) he was dismissed. In Rabi'al-Awwal (May 1845) he became vali of Belgrade, in Rabi'al-Awwal 1263 AH (February/March 1847) vali of Mosul, in Sha'ban 1264 AH (July 1848) vali of Ankara, in Safar 1265 AH (January 1849) vali of Bozok, and in Safar 1268 AH (December 1851) he was dismissed from the post of vali of Baghdad. In Sha'ban 1268 AH (May/June 1852) he became vali of Ankara, in Shawwal (July/August 1852) he became valie of Zilka and Kurdistan, and in August/September 1852 he again became valie of Ankara. In Rajab 1271 AH (March/April 1855) he was dismissed from office, only to become vali of Erzerum in Rabi'al-Awwal 1272 AH (November 1855) and in Safar 1274 AH (September/October 1857) vali of Selaniki, from which he was again dismissed in Rabi'al-Awwal 1275 AH (November 1858). In Muharram 1278 AH (July 1861) he was ranked in the Majlis-i Vala, in Sha'b an 1278 AH (January/February 1863) he became Reis (president) of the Muhajir (refugee) Commission, on 17 Rabi'al-Ahira 1281 AH (19 September 1864) he became vali of Jeddah, a post he was still holding when he died on 16 Rabi'al-Ahira 1274 AH (17 August 1867). He was an able statesman. He had the following descendants: Mehmed Salih bey, who died in 1277 AH (August/September 1860) and was buried at Karacaahmed; Riza bey who died in 1295 AH (1878), Kemal-paša and Aziz bey, who was representative of the Shura-yi Devlet (IV.603/04). These data translated from the Turkish of Mehmed Süreyya, Sicill-i Osmanî, 5 vol, TARIH VAKFI YURT YAYINLARI 30, Istanbul, August 1996