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                <text>Zbirka "Turbeta u Federaciji Bosne i Hercegovine" uključuje opis i prateće fotografije 29 turbeta sa područja Federacije Bosne i Hercegovine, a koji imaju oznaku nacionalnih spomenika. U zbirci se nalazi ujednačen opis turbeta iz Sarajeva, sela Solun kod Olova, Tuzle, Prače, Prusca, Bihaća, Mostara, Travnika, Fojnice, Vukeljića i Oglavka, a koja su podizana u periodu od 16. stoljeća naovamo. </text>
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            <text>Bašagić, Safvet beg. 1907. Gazi Husrev beg: (u spomen četiristogodišnjice dolaska u Bosnu)[Sahvet Mirza]. Sarajevo: Naklada knjižare Braće Bašagića.&#13;
&#13;
Čengić, Nihad. 2008. Begova džamija kao djelo umjetnosti. Sarajevo: Sarajevo Publishing.&#13;
&#13;
Hadžiosmanović, Lamija. Memija, Emina. 2008. Antologija tariha Bosne i Hercegovine. Sarajevo: Connectum. &#13;
&#13;
Komisija za očuvanje nacionalnih spomenika Bosne i Hercegovine. Odluka o proglašenju Graditeljske cjeline – Gazi Husrev-begova (Begova) džamija u Sarajevu nacionalnim spomenikom Bosne i Hercegovine. Službeni glasnik BiH, br. 105, 2006. Dostupno na: &#13;
http://old.kons.gov.ba/main.php?id_struct=6&amp;lang=1&amp;action=view&amp;id=2897 &#13;
(1.12.2022.)&#13;
&#13;
Komisija za očuvanje nacionalnih spomenika Bosne i Hercegovine (komisija u sastavu Zeynep Ahunbay, Amra Hadžimuhamedović, Dubravko Lovrenović, Ljiljana Ševo i Tina Wik). 2006. Odluka o proglašenju Graditeljske cjeline – Gazi Husrev-begova (Begova) džamija u Sarajevu nacionalnim spomenikom Bosne i Hercegovine. (Odluka broj: 07.2-2-125/06-6, 10. novembra 2006. godine). Sarajevo. Dostupno na:&#13;
http://aplikacija.kons.gov.ba/kons/public/uploads/odluke_bos/dispBHbegova%20dzamija.doc&#13;
(1.12.2022.)&#13;
&#13;
Komisija za očuvanje nacionalnih spomenika Bosne i Hercegovine. Odluka o proglašenju&#13;
Grupe objekata – Gazi Husrev-begovog vakufa u Sarajevu sa pokretnom imovinom nacionalnim spomenikom Bosne i Hercegovine. Službeni glasnik BiH, br. 94, 2009. Dostupno na: http://old.kons.gov.ba/main.php?id_struct=6&amp;lang=1&amp;action=view&amp;id=3223&#13;
(1.12.2022.)&#13;
&#13;
Kreševljaković, Hamdija. 1932. Gazi Husrevbeg. Spomenica Gazi Husrevbegove četiristo-godišnjice. Sarajevo, str. 17-27.&#13;
&#13;
Mujezinović, Mehmed. 1974. Islamska epigrafika u Bosni i Hercegovini. Knjiga I – Sarajevo. Sarajevo. Sarajevo-Publishing.&#13;
&#13;
Palavestra, Vlajko. 2003. Legende iz starog Sarajeva. Zemun: Most Art.&#13;
&#13;
Hadžihuseinović, Salih Sidki Muvekkit. 1999. Povijest Bosne. Sarajevo: El-Kalem.&#13;
&#13;
Spaho, Fehim Dž. 1985. Vakufnama Gazi Husrev-bega [iz 1537.]. Vakufname iz Bosne i Hercegovine (XV i XVI vijek), ur. Gazić L. Sarajevo: Orijentalni institut u Sarajevu, str. 61-67.&#13;
&#13;
Truhelka, Ćiro. 1912. Gazi Husrefbeg, njegov život i njegovo doba (sa 56 slika u tekstu i jednom tablom). Preštampano iz Glasnika Zemaljskog muzeja u Bosni i Hercegovini, XXIV, 1912. Sarajevo: Zemaljska štamparija.&#13;
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              <text>Turbe Gazi Husrev-bega</text>
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              <text>16. stoljeće</text>
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              <text>U ovom obnovljenom zatvorenom turbetu, sa oktagonalnom osnovicom, prekrivenom kupolom, u kojem se nalazi jedan prekriveni platnom sarkofag, sa jednim nišanom, obavijenim bijelim platnom, sahranjen je Gazi Husrev-beg.&#13;
„Gazi Husrev-beg, sin Ferhad-bega i Seldžuke, kćeri sultana Bajazida II, rođen je u Serezu, oko 1480. godine, gdje mu se otac, Ferhad-beg nalazio kao namjesnik. Husrev-beg je 1521. g. postavljen za namjesnika u Bosni, kojom je upravljao, uz tri kraća prekida, sve do smrti, 1541. godine“ (Mujezinović, 1974: 299). Preciznije, prema Kreševljakoviću, „prvo Husrevbegovo begovanje na Bosni trajalo je od 15 septembra 1521 do druge polovine 1525. Već u januaru 1526 Husrevbeg je ponovo na čelu bosansko sandžaka. Ovo drugo begovanje trajalo je do marta ili aprila 1534“, a „treće Husrevbegovo begovanje započelo je u maju 1536“ (Kreševljaković, 1932: 19). Kako pojašnjava Čengić „gazija je viteška titula najvišeg ranga koja se dobijala za izuzetno izraženu hrabrost i vještinu u bitkama, a beg prenosna plemićka titula pa tako iste sačinjavaju sastavni dio njegova imena Husrev (Čengić, 2008: 8). &#13;
Gazi Husrev-beg je jedan od najzaslužnijih pojedinaca za razvoj Sarajeva tokom osmanske uprave, gdje je svoju imovinu uvakufio u podizanje brojnih objekata, o čemu svjedoče tri Gazi Husrev-begove vakufname. Prva Gazi Husrev-begova vakufnama iz 1531. godine odnosi se na džamiju, imaret (Spaho, 1985: 63) i hanikah  (Spaho, 1985: 63). Druga vakufnama iz 1537. godine pisana je za Kuršumliju medresu (Spaho, 1985: 70), a trećom vakufnamom iz 1537. godine uvakufljena je dodatna imovina za izdržavanje džamije.  &#13;
Kako Kreševljaković navodi „Husrevbeg nije ostavio iza sebe potomstva, a ne zna se ni da je bio oženjen“ (Kreševljaković, 1932: 22). Gazi Husrev-beg je preminuo 1541. godine.&#13;
U vezi sa izgradnjom Gazi Husrev-begove džamije postoje brojne zabilježene narodne predaje, Palavestra navodi sljedeću predaju: „Pričalo se u starom Sarajevu da je s Trebevića niz smrčeve oluke teklo do čaršije mlijeko, jer se mlijekom, umjesto vodom, gasilo vapno za gradnju. Tako ugašen kreč miješao se sa pijeskom i bjelancetom od jaja da malter bude tvrđi. Još se govorilo da je u vrijeme gradnje Gazi Husrev-begove džamije jedan veliki direk, na kome su prije visili kandilji i uljane svjetiljke, usječen u Kovačićima, u kraju gdje su sada gusto sagrađene kuće. Velike granitne stupove što drže trijem Begove džamije, vuklo je niz Lukavicu, iz Sarajevskog polja, po stotinu volova. Pričalo se da se se seljaci otimali čiji će volovi vući kamen, jer je Husrev-beg dobro plaćao. Nekom je čovjeku crkao vo vukući u jarmu i beg mu za vola odmah isplati marijaš (dva novčića). Na to seljak zakuka: „Da su mi, bogdo, crkla sva četiri vola, obogatio bih se!“ (Palevstra, 2003: 42). Tome slično, Bašagić donosi sljedeću predaju o gradnji džamije: „O gradnji Begove džamije narod koješta prpovijeda, kao na pr.: da je s Trebevića niz oluke teklo mlijeko i da se kreč zakuhavao s bjelancetom od jaja i t. d. Jedan mi je starac kazivao, da je direk, na kome vise kandilji iz velikog kubeta, usječen nad Kovačima. Abdullah ef. Kantamirija, koji je živio u početku prošlog stoljeća, u svojoj „Medžmui“ (bilježnici) piše: „Pod Ozrenom imade česma, a više nje nalazi se majdan, iz koga je Gazi Husrev beg vadio mramor i za džamiju i za hamam (banju). To mi je kazao jedan stari rob Kalauz-zade Ahmed efendija. Bilježim, neka se znade.“ (Bašagić, 1907: 59). Dalje navodi: „O velikim mramornim stupovima narod pripovijeda, da ih je vuklo niz Lukavicu po sto jarmova volova, i da se se seljaci natjecali, koji će ih vući, jer kome bi se skrhao vo, Husrev beg bi mu dao dvadeset para. To se pripovijeda, da se zna, kako je negda u Sarajevu velika jeftinoća bila, ali to opet dokazuje, da su stupovi vučeni niz Lukavicu. Ne će biti pravo mnijenje nekih, koji drže, da su stupovi uzeti iz blažujske crkve, jer i Kantamirija i narodna predaja tvrde, da su iz majdana pod Ozrenom“ (Bašagić, 1907: 59/60).&#13;
Kada je smrt Gazi Husrev-bega u pitanju, Muvekkit navodi sljedeće: „Gazi Husrev-beg je godine 948. (1541/42) krenuo na Crnu goru da kazni pobunjenike. Za vrijeme borbe pao je kao šehid od ruke jednog nevjernika iz plemena Kuča. Prema onome što se prenosi s koljena na koljeno, na tom mjestu je pokopana utroba umrlog, pa je mjestu ostalo ime Drobnjak, koji se i danas tako zove. (Na bosanskom jeziku, utroba mrtvaca se zove drob, a za mjesto se kaže Drobnjak.) Njegovo tijelo, Bogom pomilovano, pokopano je u časnom turbetu koje je podigao u Sarajevu, neka ga Bog pomiluje.“ (Muvekkit, 125). Bašagić također prenosi sličnu narodnu predaju o smrti Gazi Husrev-bega: „Narodna predaja, veli, da mu je drob zakopan u Brdima i da je po njegovu drobu cijela okolica prozvana Drobnjak. Po Pečujliji tijelo mu je prenešeno najprije u Podgoricu, a odavle u Sarajevo i sahranjeno u posebno sazidanom turbetu (mausolej) kod njegove džamije“ (Bašagić: 84).</text>
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              <text>„Osnovica turbeta je pravilan osmokutnik sa unutrašnjim stranicama dužine 2,53 m" (Službeni glasnik BiH, br. 105, 2006.).</text>
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              <text>Natpis na turbetu:&#13;
„Husrev-beg je omrknuo u stanju koje nije&#13;
san,&#13;
Među svijetom je poznat zbog pravednosti.&#13;
Neka mu Bog olakša stanje u grobu&#13;
I dade mu duši njegovoj oproštaj&#13;
(grijeha).&#13;
Molitelj mu izreče u molitvi kronostih:&#13;
Neka je milost slavnog (Boga) na njega&#13;
svaki dan.“&#13;
(848=1541/42).&#13;
(Mujezinović, 1998: 298)&#13;
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