Every living and non-living entity, especially humans, serves as a true witness of the era they exist in. Particularly, all kinds of material structures that represent the identity and spiritual emotions of societies, can be examined as tangible and lasting examples within the witnesses of history. Although they may not have languages or speech, their testimony to history can be read and understood from the marks they carry over the years. Moreover, throughout the course of world history, which can also be referred to as the history of wars, due to wars that have occurred, similar to how the lives of living beings come to an end, many historical structures have been destroyed, ruined, or tried to stand and resist while bearing the scars of war.
Mosques, masjids, caravanserais, and madrasas, which are unique structures of the Turkic-Islamic civilization, can be considered as some of the most important artifacts witnessing history of this kind. Especially within the last 200 years of our history, due to many wars that have ended negatively, and the fact that we have become a nation that has been invaded recklessly and had its lands occupied, we have also had historical artifacts that bear witness to history, have been destroyed, or carry the marks of deep wounds, and have been honored with the title of valor.
Particularly, special attention needs to be given to our mosques, which are the cornerstones of our religion and social unity. If we analyze carefully, the word “mosque” in Arabic means to gather, to bring together. This meaning is reflected in its material existence and function, and the mosque becomes a symbol of unity. In the Turkic-Islamic civilization, mosques, especially during prosperous times, constituted the most important dynamics of our social life, and especially retained the same importance during times of worship, education, and healthcare, as well as various wars and political struggles. It is known that our sacred places, our mosques, were used for organizing the people, meeting the needs of soldiers, and sometimes used as arsenals during times of war. For this reason, mosques are complete witnesses of history in every aspect.
During times of war and occupation, many of these actively used mosques and masjids have unfortunately been destroyed and plundered by the enemy. Those mosques and masjids that did not collapse but resisted destruction with all their might have been given the title of “ghazi” (veteran) and tried to survive with their inner scars.
After the conquest of the Balkans, mosques and masjids in that region, which were built as symbols of Turkish-Islamic presence, have been destroyed and devastated due to various bandit raids and activities during the Balkan Wars. This wanton attack on our historical artifacts was a product of inhumane thoughts aimed at eradicating and annihilating everything related to Turkish and Muslim presence on those lands.
Indeed, during the Ottoman-Russian War in Edirne, many mosques were damaged; especially, the Yıldırım Bayezid Mosque was used by the Russians as a food depot. Similarly, the minaret of the Şahmelek Mosque was destroyed during Balkan Wars and rebuilt later.
After the separation of the Balkan lands from the Ottoman Empire, everything belonging to the Muslim population on those lands was eradicated. Civilization elements that we had built on those lands for centuries were erased and the Turkish and Muslim spirit was disregarded. The Mustafa Pasha Mosque in the center of Athens has been converted into a museum of handicrafts. The Hünkar Mosque on the island of Crete has been turned into a church and renamed the Church of St. Nicholas. On the island of Crete, only a few out of 76 mosques and masjids, 9 madrasas, 35 schools, 11 tekkes (dervish lodges), 5 soup kitchens, 27 hans (inns), 28 baths, and other works of art, including 89 monuments, which were built by Muslims before being taken over by the Greeks, have survived to this day. On the island of Rhodes, a mosque has been converted into a pastry shop, and many mosques and masjids have been abandoned and left in ruins.
The Enderun Mosque has been converted into a concert hall, and the Kadı Mosque serves as a church. In addition to what we have expressed, hundreds of Turkish-Islamic artifacts have been destroyed and ruined in various parts of the Balkans, and the intact ones have been intended for inappropriate uses.
As we move to Anatolia, the situation does not seem much different from the Balkans. Especially during the period of the Turkish War of Independence, many mosques and masjids in western Anatolia were destroyed and ruined during the Greek occupation. Wherever the Greeks entered, they created great destruction; not only did they harm the people, but they also burned and destroyed villages and buildings. In particular, in Bilecik, 1956 houses, 331 shops, 18 inns, government buildings, all factories, mosques, and tombs were completely burned.
Beyond Bilecik, many Turkish-Islamic artifacts, especially mosques and masjids, have been destroyed and ruined in various cities such as Izmir, Kütahya, Balıkesir, Eskişehir, and Bursa. Those that have reached the present day still bear the traces of that tragic period.
In addition to mosques and masjids, tombs and mausoleums belonging to individuals who can be called the spiritual leaders of our society have also been burned and destroyed. Especially the graves of our sheikhs, warriors, heroes, and many other valuable ancestors who built our civilization and brought honor to our history have been destroyed.
During the tragic events that took place between the Greeks and Muslims, known as the September 6-7 Events, many historical artifacts, especially mosques, belonging to Muslims were destroyed. For example, the Bayraktar Mosque, which is the symbol of the conquest of Cyprus, was destroyed between 1962 and 1963, and its minaret was demolished. After conquering Cyprus, the mausoleum of our ancestors who raised the first flag in Cyprus and a flag, Bayraktar, was destroyed by placing a bomb in it.
About 80 years after all these atrocities, this inhumane mentality has resurfaced, especially during the Bosnian War. Many sacred places belonging to Muslims were destroyed, hit by artillery fire, and ruined by Serbian and Croatian forces. Despite more than 20 years passing, the traces of the war still persist in Sarajevo.
Following the destruction of the Ferhadiye Mosque in Banja Luka, Bosnia and Herzegovina, by Serbian forces on May 7, 1993, an annual commemoration event called “Mosques Day” is organized to inform the public about the hundreds of mosques, masjids, Qur’an courses, tekkes, tombs, and other foundation works destroyed by Serbian and Croatian forces during the war, particularly including this mosque. Especially during this day, programs are held to remember the mosques that were destroyed during the war, to recall the pain of war, and to raise support for the construction of the destroyed and unrepaired structures.
The same mindset’s latest representatives are now damaging both the material and spiritual structures of the Islamic ummah in Iraq, Syria, Afghanistan, and every place where the Muslim ummah lives and thrives. Especially in Iraq, Syria, and Palestine, they have destroyed and ruined many structures that were built by the Rightly Guided Caliphs, Umayyads, Abbasids, Mamluks, and most recently by the Seljuks and Ottomans.
Despite all the suffering, many historical artifacts that resisted and were destroyed continue to survive as veterans, challenging the oppressors and defying history, serving as a testament of history.
