The role and significance of Gazi Husrev-bey's and of his vakuf
Abstract
The author emphasises that it is necessary to differentiate the personality of Gazi Husrefbeg as the greatest benefactor and educator of Bosnian Moslems on the one hand, and as a conqueror at the other side. It is considered that the personality of Gazi Husrev-bey should be subordinated to his greatness as the greatest founder and originator of many institutions, of cultural, human and economic significance. The personality of Gazi Husrev-bey as conqueror and soldier is something temporary, but what makes him immortal is the fact that he inspired building in Sarajevo in the Turkish period and was the city’s second founder and inaugurator of a new era in the cultural and economc life of Bosnian Moslems.
Analyzing the folk songs and traditions about Gazi Husrefbeg preserved till the present day, the author draws the conclusion that the broad mass of Bosnian Moslems remember Gazi Husrev-bey not for his conquests, but exclusively as the benefactor of his great charitable foundations. However, in the historiography of the Christian writers with exception of Dr. Ćiro Truhelka, Gazi Husrev-bey is presented mostly as a conqueror, and also accused of spreading Islam by force. Refusing that assertions and speaking about Gazi Husrev-bey's attituted towards Christians, the author cites in the first place Gazi Husrev bey's contemporary Benedikt Kuripešić, who personally visited Gazi Husrev bey in 1530. Kuripešić writes in his travels of the Turkish regime as tyrannous one, but he points out the religious tolerance.
The Moslem population was in the majority at that time in the parts of Bosna conquered before Gazi Husrefbeg’s time, and Kuripešić nowhere says that this massive Islamization was brought about by force. As a proof of Gazi Husrev bey’s tolerance the author cites a »Bujruladija« of Gazi Husrev bey by which the Catholic priests at Fojnica must not be hindered in their pastorisation of their folk. According to written tradition in Sarajevo was build the old Orthodox church in the XVIII century in Husrefbeg's period. Also in this period worked the printing works at Goražde founded by two Orthodox priests the brothers Đurađ and jeromonah Teodor Ljubović. The author points out that among Bosnian Moslems, especially in Sarajevo, there exists a real cult of Gazi Husrev bey.
His vakuf was treated in certain aspects as the Central vakuf of Bosna and Hercegovina. According to the author Gazi Husrev-bey or his vakuf founded 31 institutions not only in Sarajevo but also all over Bosna. One of these institutions, the Beg’s Mosque is, distinct by religious, 6 institutions are educational, 3 humanitarian and 12 economic and 9 communal.
