The Management of the Ghazi Husrev-bey's waqf
“ … then the best of his sons, grandchildren, and so forth, from generation to generation, the best of the best; then the sons of their daughters, then the sons of their sons from generation to generation, as long as they have progeny and as long as they are able to inherit.“
Analyzing Ghazi Husrev-beg’s waqfnamas (waqfnama: trust charter), it is possible even in today’s circumstances to make a detailed description of the jobs done by every clerk in the Ghazi Husrev-beg waqf by comparing them to modern equivalents. Time has shown that these job descriptions reflect the strong foundations of the Waqf which were laid by the waqfnamas. Thanks to these the Waqf managed to survive even in times when generally accepted civilized values and legal norms, based on the sacred wish of the waqif (founder), were not respected.
The Management of the Ghazi Husrev-beg waqf
The mutawalli of the Ghazi Husrev-beg Waqf is appointed on the basis of instructions from the aforementioned waqfnamas.
According to these instructions, the waqif (founder) determined that Murad, his commander and ćehaja (deputy), would hold the position of mutawalli (in later documents known as Ghazi Murat-beg Tardić), Ghazi Husrev-beg’s freed prisoner (u’tekau), and after his death his descendants would succeed him in that position.
„Then he handed over the job of custodianship without (any) supervision and appointed instead of himself and gave the administration and authority to his best freed slave and the pillar (support) of his chosen Duke Murat, son of Abdullah. He accepted and pledged to carry out all the prerequisites for the institutions of the waqf during his life time, and when he dies … „ (from the waqfnama of 1531)
The principle of selecting the mutawalli described in the first waqfnama from 1531 is also confirmed and elaborated in detail in the waqfnama of 1537:
“ … then the best of his sons, grandchildren, and so forth, from generation to generation, the best of the best; then the sons of their daughters, then the sons of their sons from generation to generation, as long as they have progeny and as long as they are able to inherit.“
The principle thus presented and the tradition based on it established that the mutawalli of the Ghazi Husrev-beg waqf must be selected partly on the basis of the described blood relationship from the father’s and mother’s side of the family in one generation of Murat-beg’s descendants (evladu-l-utekai), but primarily on the basis of the criteria highlighted in both waqfnamas:
„ … should appoint for the mutawalli a man known for his reliability and piety, and who is characterized by righteousness and virtuousness… „
In the waqfnama of 1531 it is written:
„The noble waqif commands each mutawalli, to closely monitor the waqf property, the rents, the income received, the usage of it; and also the mutawalli is obliged to take care of the waqf’s progress, and its revenues.“
The employment of clerks is also mentioned in the same waqfnama:
„Than the waqif determines that the (decision of) appointment and disengagement is in the hands of mutawalli as long as he is being just and not if he is not being just.“
Moreover, in the waqfnama of 1537 the procedure for payments to clerks is described:
„The mutawalli has the obligation to give what belongs to those who own the right to something and those who deserve something to give them without decreasing or taking away, even if that be a piece of date, all while the income may cover expenditures, while the main capital should be enough for expenses.“
Referring to payments for particular functions in the Waqf and taking into account what had been already prescribed by the first waqfnama of 1531, thewaqfnama of 1537 says:
„The mutawali should be given what has already been established from other mentioned waqfnamas; the nazir-jabia should be given what has been established in other waqfnamas.“
The mutawalli is entitled to a salary for his services as required by the first waqfnama of 1531, and for the jobs described in both waqfnamas, as follows:
„Thereafter that the noble waqif shall give 30 drama coins a day for the mutawalli’s service, surveillance service shall receive 10 drama coins and khatib, who must be reliable and familiar with the rules of accounting and (must have) good hand writing to record waqf’s income and expenditure, so that the waqf property could be protected from destruction and loss, shall be given 7 drama coins a day.“
For all the endowments which form this whole Waqf there is one mutawalli who is required, together with the other clerks who cover the Waqf’s administrative functions, to administer the Waqf so that it meets its aims and obligations and maintains its continued future existence and prosperity.
In Ghazi Husrev-beg’s waqfnamas the nazaret (supervision) over the Waqf is mentioned in a number of places. The functions of a nazir (supervisor) are also assigned to one of Murad-beg’s descendants who is required to meet the following criteria:
„When the best of them becomes the mutawalli, may the next in line for righteousness become the nazir and jabia.“ (from the waqfnama of 1537)
„ … thus the best of them becomes mutaweli, the most mature, observant, (the best capable) income collector.„ (from the waqfnama of 1531)
„He also gives the nazareth (supervision) of the described waqfs to the most honorable of his freed slaves, who has the right on that, than to his sons, as it is described for tevliet until the family line dies out.“ (from the waqfnama of 1531)
„The nazir-Jabia should be insightful, should have the best character traits, should know all waqf circumstances, should not neglect a single issue regarding the interest and position of the waqf, the mutawalli cannot manage anything without his knowledge, nor can he execute any actions for the waqf interest without his opinion and consultation with him.“ (from the waqfnama of 1537)
Nevertheless, it is also written in the waqfnama of 1531:
„Let emir and qadi be the supervisors as sponsors in the business of Waqf and their provisions … „
Referring to the distribution of the endowment for building the madrasah (school) and purchase of books for the library, in the waqfnama of 1537 it is described how the rest of the money should be spent and which clerks of the Waqf should be consulted on the subject.
„The remaining funds, however large or small, should be set aside to add to the above-mentioned amount, if for unforeseen events it should be decreased, and then it should be set aside for food in the imaret of the above-mentioned waqif – Allah, the grateful Lord, take his deeds into account – furthermore for the return of all his waqfs. (This amount) should be guarded, together with the additional funds of the other waqfs, by the mutawalli with the knowledge of both aforementioned nazirs and should be spent for the above-mentioned purposes when it is deemed necessary.“
From the abovementioned quotes we understand the fundamental regulations of Ghazi Husrev-beg’s waqfnamas for the nazaret over his endowments.
Two nazirs (nazir: supervisor) were selected to supervise finances, one of which was also a džabija (also jabia: money collector) for collecting income. According to the waqfnamas, the two nazirs should be selected from among Murad-beg’s descendants and engaged as Waqf management clerks.
At first, these orders of the waqfnamas regulating employment of nazirs were obeyed to the letter. We see that at that time the nazirs were active clerks of the Waqf Management, all engaged in particular activities, and the mutawalli (administrator) examined problems of conducting the business in consultation with them.
An emir (commander) and qadi (judge) were representatives of the state entrusted with ensuring the Waqf was being run properly in accordance with its charter.
A change took place in social relations and demands were made for the modernization of work done by the Waqf, particularly after the activities of the Waqf had been integrated in 1892, together with other religio-educational activity, into the then formed Islamic Community in Bosnia and Herzegovina headed by the Rijaset (also Riyasat: presidency) as the umbrella organization. This meant there was a need for competent workers to be engaged to fill the positions of nazir and džabija in the management of the Waqf, while the Rijaset as the umbrella organization would control the functioning of the Waqf.
From the abovementioned quotes we understand that two nazirs were required by the waqfnamas, an emir and a qadi, namely two hasbinazirs, as the state guarantee of the continued existence of the Waqf, keeping control of the finances and obeying the stipulations of the waqfnamas.
„He is also obligated at the beginning of each third year to issue his account to whoever is the qadi at the time. The qadi should then review every single detail, to inspect where little is spent, and where a great deal was spent, and to inspect where there are excesses and shortages, increases and decreases, benefits and harm; then to inspect the state of debtors, whether they are honest or dishonest, rich or poor, of weak or strong state; furthermore, to control the work of the mutawalli, if he abided by the aforementioned established conditions, whether he executed the prescribed, established obligations … This procedure should be upheld for all times, as long as the moon and the sun orbit and while day and night change.“ (from the waqfnama of 1537)
In order to maintain control over the Waqf in present-day circumstances, the function of supervising is not carried out by the Waqf Management, but by a competent body (i.e. the Islamic Community in Bosnia and Herzegovina headed by the Rijaset), which is responsible for the supervison and control of Waqf business.
Other Functions of the Waqf Management
According to the first waqfnama, it was also intended that a scribe should be in charge of secretarial work and financial accounting, and he was required to be highly competent at his job.
The duties of the džabija (also jabia: money collector) and scribe described in the below quoted text from the first waqfnama are now performed by the secretarial and finance department of the Waqf.
“and khatib, who must be reliable and familiar with the rules of accounting and (must have) good hand writing to record waqf’s income and expenditure, so that the waqf property could be protected from destruction and loss, shall be given 7 drama coins a day.”
„Than the noble waqif gives 5 drama coins to the one who accepts to fulfill the duties of džabija (money collector) for the rented stores in Sarajevo … „
The Waqf formerly employed four džabijas, one of which also had his own scribe.
The administration and coordination of work at the Waqf, along with the mutawalli as authorized representative of the Waqf, and the supervision carried out by the two nazirs, are now (in the world of modern business) performed by the Secretarial Department, the Department of Finance and Information, the Department of Maintenance, the Imam Department which coordinates the work of clerics – Murtezika and the Visitor Reception Service.
The organization of the Waqf Management thus fully meets the prescribed requirementswith regard to the extent of the business, the sort of property used by the Waqf today and the obligations arising mainly from the first waqfnama.
Murtezika of Gazi Husrev-bey’s waqf
The clerks who are entrusted with observing the religious rules and regulations of Gazi Husrev Beg’s Mosque as well as with performing other religiousibadats (sing. ibadat = an act of religious worship) prescribed by the first waqfnama are organized into a group of clerks at the Waqf under the name ofMurtezika.
Over the long-lasting period there was a need for another imam to be employed permanently beside the imam intended by the waqfnama for the mosque.
Since the waqfnama requires that an individual khatib (also hatib: a person who delivers the sermon) is at disposal for delivering sermons, the Waqf Management established the duties of the first imam and khatib long ago by entrusting the khatib with the additional duties of the imam.
Thus by taking into consideration the ibadats and the manner in which they are performed, as prescribed by the waqfnama, the Waqf Management has established the duties of all Murtezika employees as mentioned here:
The first imam and khatib, the second imam, then muezzins, devrihans (reciters of the Quran), džuzhans (reciters of a section of the Quran), musebbihs (praisers), muallim talim (teachers), muarrif, then the reciter of the kari ašere and munadi salati džuma as well as the one who performs salati nafile(supererogatory prayers).
During the month of Ramadan the jobs of the murtezika also include mukabelas (mukabela: Quran recitation) and hatmas (hatma: recitation of the whole Quran) for Gazi Husrev Beg and Murat Beg, itikaf (going into retreat), as well as all other ibadat relating to the month of Ramadan, including communicating with the congregation about all religious activities.
„Further the noble waqif determines 8 drama coins a day for Khatib in the mentioned mosque and 6 drama coins for Imam who shall perform all five sermons in the mosque- both khatib and imam have to be acquainted with the Sharia regulation, so that duties may be precisely and properly carried out and the preferance is given to the one who is ‘Hafiz of the Quran’ „
Traditionally, two imams, hafizes (sing. hafiz= the one who knows the entire Quran by heart) and qaris (qari: reciter) of the Quran have been entrusted with the imam-and-khatib duties at the Gazi Husrev Beg Waqf. These are mentioned in the same sentence:
„At the same time, neither Imam nor Khatib may perform the duties of a custodian (walli) lest they may neglect the mosque service.“ (from the waqfnama of 1531)
According to the waqfnama and its stipulations, both the khatib and imam of the Ghazi Husrev-beg mosque should be fully engaged in their work, so that theycan, as required by the waqfnama, devote themselves to services at the mosque, and as for the khatib who by established tradition has also become the first imam, he is in addition supposed to supervise the work of the murtezika.
On the basis of these quotes and the other stipulations of the waqfnama, which pertain to the engagement of other employees in ibadat (religious worship), the first imam-khatib is obliged to combine the duties of imam and khatib as well as duties which include organizing and supervising the work of themurtezika.
The main duty of the second imam, as required by the waqfnama, is primarily to meet all the obligations of the service of imam at Ghazi Husrev-beg’s mosque, together with the khatib, namely the first imam and khatib.
This means that on his shift he needs to perform all of the five daily prayers with the congregation (džemat) and to perform the terawih namaz (prayer) during the month of Ramadan working on shifts with the chief imam and khatib.
Taking into account that the waqfnama requires the employment of a person who will fully devote himself to the service of imam at Ghazi Husrev-beg’s mosque, the position of the second imam should be entirely and primarily connected to the service of imam.
The second imam should also help the first imam and khatib, if need be, in performing all the above-mentioned duties in coordinating and supervising the work of the murtezika and other obligations during religious holidays and festivals.
The muezzins (muezzin: callers to prayer) on duty are entrusted, according to the agreed schedule for muezzins, which is drawn up in close cooperation with the first imam and khatib, with performing the duties of muezzin from the minaret and the mahfil (gallery) and in the courtyard of Ghazi Husrev-beg’s mosque.
„Two muezzins (the responsible for the call) are paid 4 drama coins a day. These muezzins ought to be vigilant, be able to live up to their task and expected to have a pleasant voice.“ (from the waqfnama of 1531)
A džuzhan (man who reads a džuz of the Quran [džuz= one of the thirty parts into which the Quran is traditionally divided]) is entrusted with performing his duties, just as described in Gazi Husrev Beg’s waqfnama of 1531, as quoted here:
„Further more, the noble waqif sets 30 people who shall recite daily after the midday prayer a ‘juz’ from the Qur’an and in the mosque recite the complete Quran and offer the bliss of it to Muhammad p.b.u.h., to his companions, to the soul of the noble waqif and all the Muslims … „
Furthermore, the waqfnama says:
„Further he appoints khatib, imam, muezzin, head of the mahfil, muarif among those who shall recite the juz, as he determined.“
Musebbihs (musebbih: praiser) are entrusted with performing the duties in accordance with Ghazi Husrev-beg’s waqfnama, as quoted here:
„Furthermore waqif allots 5 drama for each of the five musebbih who shall after the midday prayer recite with masbaha (prayer beads), musebbih were at the disposal of the kayim and the lantern lighter.“
„Furthermore the noble waqif chooses four men who have fair voices to recite the Qur’an aloud, each of them receives 3 drama coins and their Reis at Mehfil receives 5 drama coins daily.“ (from the waqfnama of 1531)
On Fridays, an hour before the džuma (also juma: Friday) prayer, five hafizes sitting on the mahfil inside the mosque shall read the Quran aloud (chant verses from the Quran), one of them being their leader on the mahfil (reisu-l-mahfil). According to the waqfnama, as well as having beautiful voices they are also required to be hafizes of the Quran and numbered among the džuzhans. The Quran shall be recited by hatma (recitation of the whole Quran) so that each Friday the reciter continues the Quranic recitation from the point reached on the previous Friday until the hatma is completed (the hatma also includes a special prayer upon completion of the recitation of the Quran), after which the Quranic recitation begins anew.
„Qari of Ashera for his lectures in the mentioned mosque shall receive 2 drama coins a day unless this service was performed by Reis of Mahfil.“ (from thewaqfnama of 1531 / 938)
Immediately before the zuhr (noon) prayer except on Fridays, the Mulk Surah (a chapter of the Quran) is to be recited from the mahfil, and the Nebe Surah before the asr (afternoon) prayer. This service is to be performed by the reisu-l-mahfil who is also one of the five devrihans.
„As an assistant to muezzin is appointed on the Fridays and payed 1 drama coin a day.“ (from the waqfnama of 1531 / 938)
On Fridays, an hour before the ezan (call to prayer) for the džuma prayer (congregational Friday prayer), it is announced from the balcony of the minaret that the time for the džuma prayer is approaching.
„It is determined that muarif receives 2 drama, notar shall receive 1 drama, the two quayyim that will serve in the mosque shall receive 3 drama a day, the officer who shall in certain places light the candles and lanterns shall have 3 drama.“ (from the waqfnama of 1531 / 938)
The muarrif is obliged on Fridays before the džuma namaz (Friday prayer) to announce the name of the sultan and hair-sahibija (founder of the Waqf), Husrev Beg, by reading aloud the appropriate text (known as the tarifa). The tarifa is recited in Arabic, Turkish and Persian, and it is customary to recite thetarifa in imperial, vizierial and other grand mosques.
„ After that the noble benefactor decides that from his waqf 5 drama coins per day should be given to mualim of the school that was constructed on the eastern side of the mosque; his apprentice (gets) 2 drama coins a day.“ (from the waqfnama of 1531 / 938)
The maktab (also mekteb), as indicated in the passage quoted from the waqfnama, performs a significant function. The classes of the maktab were first relocated from the abovementioned building to a newly built madrasah at the beginning of the 20th century and afterwards to a new building in Ćemerlina Street, but the classes were later completely discontinued.
In 2002 the makteb of the Ghazi Husrev-beg waqf was revived and resumed classes in the old building which was intended to serve the original purpose envisaged by the waqfnama. Therefore the Waqf Management reactivated the maktab for adults taking lessons in Arabic script and the correct way to recite the Quran. The classes are organized intermittently, depending on the number of persons interested.
„Further, it is decided to reward the two salat (prayer) officers who shall after all the five prayers offer four rekat each while offering prayers, and offer the bliss for the soul of the noble waqif, 5 drama coins a day.“ (from the waqfnama of 1531 / 938)The Salati Nafila (supererogatory prayer) is to be performed by two employees who are obliged to perform a nafile namaz (supererogatory prayer) for the soul of the Waqif (founder) each day after the five daily prayers.Maintenance Workers at the Mosque and Surrounding (Accompanying) Buildings
Maintenance of Gazi Husrev-bey’s waqf objects
„ … the two qayyims that will serve in the mosque shall receive 3 drama a day … „ (from the waqfnama of 1531 / 938)
„ … the officer who shall in certain places light the candles and lanterns shall have 3 drama.“ (from the waqfnama of 1531 / 938)
„Further, the officer of the fountain in front of the mosque shall have 1 drama coin a day. For candles, lanterns and rugs is determined 3 drama per day.“(from the waqfnama of 1531 / 938)
In today’s circumstances and in accordance with legal regulations and the needs of the Waqf, two daytime keepers and one keeper of the abdesthanas(abdesthana: ablution room) as well as two nighttime keepers are employed for the maintenance of the mosque and surrounding (accompanying) buildings.
The office of muweqqit (also muwekkit: timekeeper) was introduced at the beginning of the 19th century when the muweqqithana (clock room) was built. Today two muweqqits are employed in the Waqf, one of whom performs the duties of a muweqqit which include jobs previously carried out in themuweqqithana, and the other maintains and adjusts the clockwork of the clocktower.
In Gazi Husrev Beg’s waqfnama for the mosque (1531 / 938), an imaret (soup-kitchen for the poor) with a musafirhana (public guesthouse for travelers) andhaniqah (school for dervishes), all functions of the Waqf were described in detail. The haniqah was intended for the dervishes of the Halveti order, which had not taken root in the region, but it stands right beside the madrasah, so in time it came to serve the needs of the madrasah. Thus some sheikhs (sheikh: spiritual leader and teacher) also became muderrises (muderris: teacher) at the madrasah. In time muderrises also performed the duties of sheikhs, and the dervish orders gained only minor importance in the course of time. Thus the function of the haniqah, as envisaged in the waqfnama, vanished.
It is necessary to note that the waqfnama shows that employees in the imaret and the musafirhana were very significant in terms of their number and duties. As for the imaret and its service, it is required to employ 22 workers along with a manager (šejhu-l-imaret). They were to receive a daily payment of 8 drahmas, the very same amount which the khatib of the mosque received, From this we can see the great significance given to the imaret by the waqfnama.
According to Islamic customs, an imaret was a kitchen where food was prepared for poor travelers and students at the madrasah, but also for various reputable guests and the clerks of the Waqf which administered the imaret. We can clearly understand this from the following quotes from both waqfnamas.
„The upper musafirhana (guest house) is meant for the members of other Muslim imarets, Shaikhs, Ulema, other people of good will, nobility and finally the common. This imaret shall provide soups every morning and every evening … Waqif decided that from this imaret all the officers of the mosque and imaret and mutawalli should be given 2 soups, one in the morning and the other in the evening with four pieces of bread.“
(from the waqfnama of 1531)
„It is established that all those who reside in the madrasah, the Muid, pupils and the Bewab, are to be given a ladle of soup with one piece of meat from the food prepared in the kitchen of the wonderful imaret, in the morning and evening… „ (from the waqfnama of 1537)
In his book „Spomenica Gazi Husrev-begove četiristogodišnjice“ published in 1932, Hamdija Kreševljaković mentions that according to the waqfnama theimaret employs 18 workers and that with one minor exception the duties pass from father to son.
The imaret suffered many fires and the original buildings were totally destroyed. The present-day imaret dates back to around 1836. In those days Ahmed Munib ef. Glođo, who performed the office of mutawalli according to the tawlijet (record of appointment), restored the burned down buildings of the Waqf using finances obtained from external sources, and he ordered that on the western side of the facility a building should be constructed with an upper floor containing a room with a mihrab (prayer niche in its qiblah wall, i.e. the wall facing Mecca). On that floor the haniqah was also situated (now the left hand side of the upper floor of the Aeroplan Coffee House).
Following the Austro-Hungarian occupation, this musafirhana (guest house) stopped functioning, but the imaret continued to function until 1943 when it was closed down due to the war and lack of finances.
Owing to developments within the Islamic Community, the part of the imaret whose function was to provide food for the pupils of the madrasah was relocated to the Đulaga Dvor, where the madrasah, which offers boarding to its pupils, is situated and this has been equipped with a modern kitchen.
The Waqf management strives to fulfil the function of providing daily meals for „orphans, aliens and the destitute“ by organizing as many iftars (iftar: meal eaten after sunset during the fasting month of Ramadan) as possible in the kitchen of the madrasah during the month of Ramadan. The number of iftarsduring the month of Ramadan totals about 6000 so far, which means 16 meals a day if this total is divided by the number of days in a year. The Waqf Management hopes the number of iftars during the month of Ramadan will multiply if additional income is provided.
The only function of the imaret which continues to this day is the maintenance of the public toilet, popularly called „Begove hale“. In the description of theimaret‘s functions, the waqfnama mentions also the service of cleaning the public toilet.
„ … the toilet sweeper 1 drama coin, the one who shall open imaret in the morning and close in the night 2 drama coins … „ (from the waqfnama of 1531)
From this we can conclude that the Waqf Management has continually maintained the function of providing a public toilet ever since it was built in 1529.
Fore as long as This World is in existence the benefit of waqf will not cease nor will it stop to function until the
Day of Judgements
(Testament from 1531.-citatio)
The author of this publication is Ghazi Husrev-beg waqf, which has printed this brochure for the sake of providing the visitors of Ghazi Husrev-beg mosque and the supporting buildings.
All rights reserved; no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any from or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of Ghazi Husrev-beg Waqf.
Imaret
In Gazi Husrev Beg’s waqfnama for the mosque (1531 / 938), an imaret (soup-kitchen for the poor) with a musafirhana (public guesthouse for travelers) andhaniqah (school for dervishes), all functions of the Waqf were described in detail. The haniqah was intended for the dervishes of the Halveti order, which had not taken root in the region, but it stands right beside the madrasah, so in time it came to serve the needs of the madrasah. Thus some sheikhs (sheikh: spiritual leader and teacher) also became muderrises (muderris: teacher) at the madrasah. In time muderrises also performed the duties of sheikhs, and the dervish orders gained only minor importance in the course of time. Thus the function of the haniqah, as envisaged in the waqfnama, vanished.
It is necessary to note that the waqfnama shows that employees in the imaret and the musafirhana were very significant in terms of their number and duties. As for the imaret and its service, it is required to employ 22 workers along with a manager (šejhu-l-imaret). They were to receive a daily payment of 8 drahmas, the very same amount which the khatib of the mosque received, From this we can see the great significance given to the imaret by the waqfnama.
According to Islamic customs, an imaret was a kitchen where food was prepared for poor travelers and students at the madrasah, but also for various reputable guests and the clerks of the Waqf which administered the imaret. We can clearly understand this from the following quotes from both waqfnamas.
„The upper musafirhana (guest house) is meant for the members of other Muslim imarets, Shaikhs, Ulema, other people of good will, nobility and finally the common. This imaret shall provide soups every morning and every evening … Waqif decided that from this imaret all the officers of the mosque and imaret and mutawalli should be given 2 soups, one in the morning and the other in the evening with four pieces of bread.“
(from the waqfnama of 1531)
„It is established that all those who reside in the madrasah, the Muid, pupils and the Bewab, are to be given a ladle of soup with one piece of meat from the food prepared in the kitchen of the wonderful imaret, in the morning and evening… „ (from the waqfnama of 1537)
In his book „Spomenica Gazi Husrev-begove četiristogodišnjice“ published in 1932, Hamdija Kreševljaković mentions that according to the waqfnama theimaret employs 18 workers and that with one minor exception the duties pass from father to son.
The imaret suffered many fires and the original buildings were totally destroyed. The present-day imaret dates back to around 1836. In those days Ahmed Munib ef. Glođo, who performed the office of mutawalli according to the tawlijet (record of appointment), restored the burned down buildings of the Waqf using finances obtained from external sources, and he ordered that on the western side of the facility a building should be constructed with an upper floor containing a room with a mihrab (prayer niche in its qiblah wall, i.e. the wall facing Mecca). On that floor the haniqah was also situated (now the left hand side of the upper floor of the Aeroplan Coffee House).
Following the Austro-Hungarian occupation, this musafirhana (guest house) stopped functioning, but the imaret continued to function until 1943 when it was closed down due to the war and lack of finances.
Owing to developments within the Islamic Community, the part of the imaret whose function was to provide food for the pupils of the madrasah was relocated to the Đulaga Dvor, where the madrasah, which offers boarding to its pupils, is situated and this has been equipped with a modern kitchen.
The Waqf management strives to fulfil the function of providing daily meals for „orphans, aliens and the destitute“ by organizing as many iftars (iftar: meal eaten after sunset during the fasting month of Ramadan) as possible in the kitchen of the madrasah during the month of Ramadan. The number of iftarsduring the month of Ramadan totals about 6000 so far, which means 16 meals a day if this total is divided by the number of days in a year. The Waqf Management hopes the number of iftars during the month of Ramadan will multiply if additional income is provided.
The only function of the imaret which continues to this day is the maintenance of the public toilet, popularly called „Begove hale“. In the description of theimaret‘s functions, the waqfnama mentions also the service of cleaning the public toilet.
„ … the toilet sweeper 1 drama coin, the one who shall open imaret in the morning and close in the night 2 drama coins … „ (from the waqfnama of 1531)
From this we can conclude that the Waqf Management has continually maintained the function of providing a public toilet ever since it was built in 1529.