The Story of

Islamic Architecture in Sarajevo

Spahic Omer
 I dedicate this book to all the Bosniaks who have suffered
greatly and continue to suffer for the sake of truth, civilization
and sheer sanity.
 Table of Contents

Introduction……..………………………………….……………...……………………..

Chapter One: Why Did the Bosniaks Embrace Islam, Unlike the Serbs and Croats?.....….

Chapter Two: Some Similarities Between the Creation of Sarajevo and the Prophet’s
Development of Madinah…………………………………………..………………………..

Chapter Three: The Main Characteristics of the Ottoman Islamic Architecture in Sarajevo.
…

Chapter Four: Examples of the Ottoman Islamic Architecture in

Chapter Five: Islamic Architecture in Sarajevo After the Ottomans………………………..

Conclusion…………………………………………………………………………………..

Bibliography………………………………………………………………………………..

Index………………………………………………………………………………………..
 Introduction

This book explores Islamic architecture within the evolving context of Sarajevo and its
complex history. The subject is further enriched by the city's diverse socio-cultural character,
creating a rich tapestry of various cultural influences and civilizational legacies. Indeed,
Sarajevo had it all, and its inhabitants experienced it all: from the sublime to the ridiculous,
and from the greatest heights to the lowest lows. It never hesitated to take something from the
world and to give much more in return. From day one, it believed in liberty, open-mindedness
and reciprocity. In addition to showcasing its urban identity and its people’s civic disposition,
the Islamic architecture of Sarajevo also served as a mirror and embodiment of the city’s
overall development patterns.
Thus, the city's ups and downs reflected the corresponding highs and lows of its
Islamic architectural heritage. The condition of the city and its Islamic architecture were
always intertwined in a causal relationship, regardless of which was the cause and which was
the effect. In other words, the city of Sarajevo, as both an idea and a concrete metropolitan
phenomenon, was exemplified by its Islamic architecture, while its Islamic architecture was
shaped by how the city as a whole was conceived, planned and built, and how it functioned
and appeared to the senses.
This book tells the story of Islamic architecture in Sarajevo, which, in fact, is the story
of the city and its populace narrated through the lens of Islamic architecture. The city and
people are the ultimate focal point, while Islamic architecture acts as an essential means and a
setting for highlighting, supporting and promoting them. The story begins with the official
arrival of the Ottomans and Islam as a way of life in 1463, signifying both the onset and the
most pivotal era in the historical and architectural development of the city. This was followed
by the episode of the departure of the Ottomans in 1878, which plunged Sarajevo, the capital
of Bosnia and Herzegovina, into prolonged periods of vulnerability, uncertainty and suffering
at the hands of various neighbouring and global players. The Austro-Hungarian Empire
(1878-1918), the Kingdom of Serbs, Croats and Slovenes (1918-1941) (renamed the
Kingdom of Yugoslavia in 1929), and the Socialist Yugoslav Federation (1945-1991), after
World War II (1941-1945), were the main geopolitical actors eager to dictate not only the
civilizational but also the existential fate of Sarajevo.
During these volatile and often difficult times, the state of Islamic architecture—
echoing the general conditions of the city—varied between neglect, misrepresentation,
usurpation, abuse and life-or-death struggles. Islamic architecture was a particular target
because it represented the people's Islamic beliefs and traditions, providing comfort and
support and facilitating wellbeing. Additionally, it epitomised Islam’s ideological presence
and the Bosniaks’ cultural and civilizational resilience, which were seen as a threat by local,
regional and even international Islamophobes and genocide-mongers. The long-standing
horror culminated in the 1992-1995 aggression, which targeted both the population and
infrastructure of Sarajevo, especially Islamic architecture. This aggression, officially
recognized as genocide and committed by Serbian-Montenegrin and Croat criminals, was
termed “urbicide.” It involved the deliberate and systematic destruction of the city through
various direct and indirect means. The bloodshed and destruction were so extensive that the
terms “ethnocide” and even “archicide” could also apply.
In passing, situated at the intersection of the ambitions of several regional and
sometimes global powers, Bosnia was never left alone or in peace. There was never a time
when someone did not cast a glance at Bosnia's attractive strategic position and vast
geoeconomic potential, hoping to benefit from them. People eventually referred to this
intersection as the point where East meets West; however, in reality, it was a place where
different socio-political and military interests clashed. It was also the ground where major
players fought, not only to resolve their own differences or satisfy their own ambitions but
also to determine the fate of Bosnia and its citizenry.
The book has five chapters. The first chapter, titled “Why Did the Bosniaks Embrace
Islam, Unlike the Serbs and Croats?” explores why the Bosniaks embraced Islam while the
Serbs and Croats did not, and what the underlying reasons for this difference were. Among
various social, political and economic factors, the distinctive religious beliefs and practices of
the Patarens in Bosnia and their Bosnian Church played a significant role in influencing many
Bosniaks, including the nobility and political leaders. Additionally, the Bosniaks' inclination
towards openness, inquisitiveness and the pursuit of truth set them apart. In contrast, the
Serbs and Croats were more influenced by ethno-nationalism and faith-based chauvinism in
shaping their religious and socio-cultural choices.
The second chapter, titled “Some Similarities Between the Creation of Sarajevo and
the Prophet’s Development of Madinah,” examines how closely the new Ottoman city of
Sarajevo, especially at the outset, followed the urban planning principles inspired by the
Prophet's experiences while developing his city of Madinah. Some parallels between the
urbanization, architecture and general development of Sarajevo and those of Madinah are
drawn.
In the third chapter, “The Main Characteristics of the Ottoman Islamic Architecture in
Sarajevo,” the main features of the Ottoman Islamic architecture in Sarajevo are examined.
The following dimensions are covered: the Ottoman architecture in Sarajevo as a
representation of Islamic architecture; Islamic architecture as a symbol of productivity and
cultural sophistication; the balance between form and function; achieving equilibrium
between the material and immaterial, as well as the inclusive and distinct aspects;
architectural deviations; and the powerful role of decoration.
Expanding on the third chapter, the fourth chapter, “Examples of the Ottoman Islamic
Architecture in Sarajevo,” provides more information to enhance the understanding of the
Ottoman Islamic architecture in Sarajevo. While the third chapter focused on the main
characteristics of this architectural style and often mentioned well-known examples in the
city, this chapter delves deeper into the architectural features of several specific structures.
These include the Sultan’s mosque (Careva džamija) and other single-domed mosques with
similar qualities, such as Muslihudin Čekrekčija mosque, Havadža Durak or Baščaršijska
mosque, Ali Pasha or Ali-pašina mosque, Ferhadija mosque and Buzadži Hadži Hasan
mosque. The chapter also discusses Gazi Husrev-beg’s mosque as the only multi-domed
mosque, along with Gazi Husrev-beg’s madrasah and hanikah (tekke or khankah).
Additionally, it covers the commercial buildings of Gazi Husrev-beg’s bezistan, Tašlihan,
Morića han, hammam and Brusa bezistan, as well as Svrzo’s house.
Finally, the fifth chapter titled “Islamic Architecture in Sarajevo After the Ottomans”
focuses on the state of Islamic architecture in Sarajevo during the Austro-Hungarian
occupation and afterwards. In many ways, the Austro-Hungarian period reflected the
challenging experiences of later times. Following brief discussions of the regimes from
Austria-Hungary to Bosnia's independence, the chapter turns its attention to the latter and its
aftermath, highlighting both the successes of resistance and determination, as well as the
mixed feelings of uncertainty, optimism and hope for Bosnia's future as an independent and
sovereign nation in the global community. The chapter is divided into two parts: the first
examines Islamic architecture during Austro-Hungarian rule, while the second looks at
Islamic architecture after that, particularly in relation to contemporary times within the
context of Bosnian sovereignty.
Conducting research on these topics, which involved several visits to Bosnia and
Turkey, and writing the book would not have been possible without the substantial material
and moral support of Shaykh Yousef Khalawi, Secretary General of the Islamic Chamber of
Commerce, Industry and Agriculture in Jeddah, Kingdom of Saudi Arabia. I would like to
express my sincere appreciation to him, his family and his employees. I sincerely pray to
Almighty Allah to grant them all the best in this world and the Hereafter.

Assoc. Prof. Dr. Spahic Omer