SELÇUK ÜNiVERSiTESi

MEVLANA ARAŞT:IRMAL_ARJ ~~

ENSTITUSU 2010

HZ. MEVI.ANr\"NIN

VUSLAT YILDÖNÜMÜ ULUS~MRASI ANMA TÖRENURl ·

IV. ULUSLARARASI MEvLANA SEMPOZYUMU IV. INTERNATIONAL MEVLANA SYMPOSIUM

HZ. MEVLANA VE

İSLAM D:tJNYASINDA KARDEŞLİK HZ. MEVLANA .

AND THE BROTHERHOOD IN ISLAMIC WORLD

8-9 ARALIK 2017 DECEMBER 8-9, 2017

BİLDİRİLER PAPERS

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Selçuk Üniversitesi Mevlana Araşnnnalan Enstitüsü Yayınlan: 13 1 Bildiriler Serisi: S f Yıl: 2018

MULTIDIMENSIONAL PRESENCE OF THE MASNA VI

IN BOSNİAN CULTURAL TRADffiON

Munir DRKIC*

ABSTRACT

Masnavi of Jalaluddin Rumi enjoyed a high esteem for centuries in the cultural tradition of Bosnia ina way that i ts impact goes beyond boundaries of literature and Sufism. In fact, wide interest in this book by Bosnian people represents a significant ·cuıtural phenomenon.

The aim of this paper is to give an insight into three separate phenomena·of.the book's impact in local cultural 'milieu of Bosnia:

Firstly, a number of Bosnian poets wrote poetry u:nder the influence of the Masnavi. Poetry of other Persian classical authors was also a model for imitation poems by Bosnian poets, but no other Persian classical work enjoyed the esteem con:ı.parable to that of Rumi' s most famous work. One of the most renowned admirers of Rumi' s masterpiece was Dervis Pa5a Bajezidagic, a 16ıh century governor of Bosnia and a poet who wrote poetry in Turkish and Persian.

Secondly, Bosnian authors wrote commentaries on the Masnavi and two books deserve to be singled out here: Sharh-e Sudi bar Masnavi (Ahmad Sudi' s Comı:rlentary of the Masnavı) and S harh-e Gazire-ye Masnavi (A selection from the Masnavi by Yusuf Sineçak) authored by Abdullah Bosnavi.

_. Finally, a very inte;resting tradition of reading and oral commenting of verses and stories from the Masnavi has been established in the Ottoman times. The traditiori itself is called Masnavi-khani and the person who engages in this activity is usually referred to as. a masnavikhan. Some of the

·~ Assistant professor of Persian language, Department of Onental Philology University of Sarajevo, Bosnia and Herzegovina

· ·~üJ.l]ıtı1)ırı9--~·&!IH!Jtl.$m®Fli!\lM1flliOON$IDitiltt~'lld~~

100 Munir D RKIC

most-celebrated masnavikhans were at the same time the most illustrious representatives of Bosnia' s written heritage in Persian language. This trad.itions lives on taday in Sarajevo.

In accordance to the high status of this book in Bosnian cultural trad.ition, various types of manuscripts related to ' the Masnavi have been preserved in many public as well as private libraries in Bosnia-Herzegovina. Th~se manuscripts are a very important part of the existing collections in the Arabic, Turkish and Persian languages. Having all of the aforementioned in mind, one can easily understand why is the Masnavi often referred to as the most important islamic text in Bosnia after the Qur'an and Had.ith.

Keywords: Mevlana Jalauddin Rumi, the Masnavi, Bosnian cultural trad.ition.

ÖZ

MESNEVİ'NİN BOSNA'NIN KÜLTÜREL GELENEGİNDEKİ ÇOK

BOYUTLU YERİ

MunirDrkiC"

Celaleddin-i Rumi'nin Mesnev!'sinin etldsinin edebiyat ve tasavvuf

suurlanrun ötesine geçebilı:riesi için Bosna'nın ~türel geleneğinde

yüzyıll~ca büyük bir saygı görmüştür. Aslında, Bosna halkının_ bu ·kitaba geniş bir ilgi duyması önemli bir kültürel olguyu temsil etmektedir.

Bu çalışmanın amacı, kitabın Bosna'nın yerel kül~ ortamındaki üç ayn

felsefi etkisi hakkında bir fikir vermektir:

Öncelikle, bir takım Bosnalı şairler Mesnevi'nin etkisi altına şiir

yazdılar. Diğer Farsça klasik şairlerin şiirleri de Bosnalı şairlerin ş~leri için

bir modeld.i, ancak Ru.ml'nin en ünlü eseriyle kıyaslanabilecek hiçbir Farsça

klasik eser onun eseri kadar saygı görmedi. Ru.ml'nin başyapıtının ·en ünlü

hayranlarından biri, 16. yüzyılda Bosna'nın valisi · olan Derviş Paşa

Bajezidagic Türkçe ve ;Farsça şiir yazan bir şair idi.

* Doç. Dr., Saray Bosna Üniversitesi, Doğu Dilleri Bölümü, Bosna Hersek

~~~i!bl!!i®:\aRil-Sfflm'l:il\'®l~ı:QG~'®

Multidimensional Presence Of The Masnavi in Bosnian Cultural Tradition 101

İkinci olarak, Bosnalı yazarlar Mesnevi hakkında eserler yazrruşbr. Bu

eserlerden Abdullah Bosnavi tarafından yazılnuş olan. Sharh-e Sudi bar

Masnavi (Ahmed Sudi'nin Mesnevi Yorumu) ve Sharh-e Gazire-ye Masnavi

(Mesneviden seçmeler, Yasuf Sineçak) önemli bir yere sahiptir.

. Son olarak, Osmanlı döneminde çok ilginç bir okuma geleneği olan

ayetlerin ve hikayelerin sözlü olarakyorumlanması ~eleneği yerleşmiştir.

Geleneğin kendisine Masnavi-khani ve bu okumayı yapan kişi masnavikhan

olarak adlandırılır. En ünlü okuyuculardan bazıları aynı zamanda Bosna'nın

Farsça yazılı mirasuun en ünlü temsilcileridir. Bu gelenek günümüzde

Saraybosna'da hata sürdürülmektedir.

Bu kitabın Bosna'nın kültürel geleneğindeki yüksek statüsüne uygun

olarak, Mesnevi ile ilgili çeşitli el yazması eserler Bosna-Hersek'teki birçok

özel ve halk kütüphanesinde bul~aktadır. Bu el yazması eserler mevcut

koleksiyonların Arapça, Türkçe ve Farsça eserlerdeki· çok önemli bir

parçasıdır. YUkarıda belirtilenlerin ışığında, Mesnevi'nin neden Kur'anı

Kerim ve Hadislerden sonra Bosna' da referans kabul edilen en önemli İslami

eser olarak nit~lend.irildiği kolayca anlaşılabilir.

Anahtar Kelimeler: Mevlana Celaleddin Rfunl, Mesnevi, Bosna

Kültürel Geleneği

Introduction

From the 15th century on, Bosniaks, or the Muslims of Bosnia and Herzegovina, came to assimiiate cultural ha bi~ and interests of the Ottoman Turks, which included acquaintance with Persian language and classi.cal Persian literature for the educated and le~ed elite. Many Bosnians went to Istanbul and other cultural centers of the Ottoman Empire, where they learned Persian and acquainted themselves with classical Persian texts. But with time passing, Persian literacy began to be cultivated in some cities of Bosnia itself, with Sarajevo and Mostar giving the rrı.ost prominent authors who tried their h~ds at literary composition in Persian. These two cities were also the best known places of reading and learning of classical Persian texts.

Persian literacy in Ottoman Bosnia can be observed in three d.ifferent

102 Munir DRKJC

but interrelated phenomena: 1. Presence and influence of classkal Persian texts; 2. Persian textbooks, grammars and dictionaries in locallibraries and 3. Literary producti.on by local authors in Persian.

Literary producti.on in Persian by Bosnian authors may be the most significant aspect of the Persian literacy in this cbuntry, as it generally represents the westemmost point of literary production in Persian. However, several classical Persian texts highly esteemed and influential in the Ottoman culture played the cen.tral role in spreading of Persian literacy

in Bosnia.l

Classkal Persian texts were actually· the main reason why people from Bosnia engaged in learning Persian in the first place. In other words, learning of Persian was considered to be the best w ay towards understaİ1ding of these texts, and was seen as a part of the Sufi training, withd Sufism always being a very strong component in the Ottoman culture. Therefore, the texts with Sufi background were parti.cularl y esteemed and read in Bosnia as well. These are, above all, the Masnavi by Jalaluddin Rumi, than Sa'di's Gıılistan

1 Several authors have written about the Persian literacy in Ottoman Bosnia until now. The first and probably the most important of thern is Safvet-beg Basagic, a Bosnian scholar who wrote a doctoral thesis in German entitled Die Bosninkeıı und Hercegovcenmıf dem Gebiele der islmııisdıen Liternhır and subrnitted it in 1910 at the University of Vienna. Two years later; BaSa.gic himself translated this study into Bosnian withsome corrections and additions. llıis book remained one of the most reliable sources for the topic of the ,Orientalliteratures" in Bosnia. See: Safvet-beg Ba5agiC, Bosnjnci i Herctgovci u islnmskoj kııjiievnosti, Sarajevo: BZK ,Preporod", 2007. The wo~k ofBa5agic was followed by another Bosnian, Mehmed HandZic, with a book entitled al-jmolı11r 11/-nsııii and its translation (Kııjiievııi rnd bosnnskolıercegov11Ckilımus/imllnll 1111 orijeııl11l1ıim jezicimn/Lilernry Works by Mıtslims of Bosııi11 mıd Herzegovinn iıı Orient11/Uıııgu11ges) into Bosnian in 1934. See: Mehmed HandZi(Teme iz kııjiievne Jıislorije, Sarajevo: Ogledalo, 1999. In 1973 Hazirn Sabanovic published his study about Literature of Muslirns of Bosnia and Herzegovi.na in Oriental Languages. In his book Sabanovic wrote about both rıınowned and previously unknown Bosnian poets who had tried their hands at writing in Arabic, Turkish and Persian. See: Hazim ~abanovic, Kııjiievnost Mııslimaıı11 BiH 1111 orijeııt11lııim jezicim11, Sarajevo: Svjetlost, 1973. In Iran, Ahmad Saffar Moqaddam published a book about Persian language and literature in Bosnia-Herzegovina. See: Ahmad Saff"ar Moqaddam, Znbtiıı VII ndnbiyyiit-e jiirsi d11r Bosııi va Herzegoviıı, Tehran: Pa.Zühesgah-e 'olüm-e ensaru va motale'at-e farhangi, 1373/1994. Finally, Harnid Algar, a well-ial.own Iranologist, published an artide entitled simply Bosııi11 nııd Herzegovin11 in the Encydopedia Iranica. In this artide, Algar mostly compiled data from earlier

. studies written in Bosnian. See: Harnid Algar, "BOSNIA AND HERZEGOVINA," EncıJclopredill Irnııicn, online edition, 2016, available at http://www.iranicaonline.org/articles/bosnia-and-herzegovina. Of course, there are many artides about particular topics and poets, being published almost everyyear. .

föW.®§~~miı·'·FJ:mımflilı~

Multidimensional Presence OfThe Masnavi in-Bosnian Cultural Tradition 103

and Bustan, Divan of -Hafiz Shirazi and Pandnama, erouneously ascribed to Fariduddin Attar.

Presence And Influence Of The Masnawi

More than any .other classical Persian text, the Masııavi of Jalalu~din Rumi enjoyed a high esteem for centunes in the cullıiral traditi.on o{ Bosnia. This book was not a part of the offi.cial curricula in Bo'snian madra.Sas 1ike Gulistan and Pandnama for example; but it has been venerated by educated elite as well as oİ:dinary. people ofBosnia as it was an inseparable part of cultural life of the Ottoman Bosnia. Its impact even transcends bouncİanes of literature and Sufism, which allows us to ·daim that intereşt in this book 'represents a signifi.cant cultural phenomenon. The influence of the·Masnavi in Bosnian cultural milieu can be traced in three separate'phenomena.

I.

A number of Bosnian poets wrote poetry under the iı:ı4uence of the Masnavi, not only in Persian but alsa in Turkish, and i ts impact can be traced even in Arabic poetry of a few authors. Poetry of other Persian classical authors was alsa a model for imitatian poems by Bosnian poets, but no other Persian classical work enjoyed the esteerri mmparable to that of Rumi' s most famous work: I will ~ere provide only one of many examples.

J}lere is an interesting quotati.ol) in Bulbulistaıı by Fevzi Mostari2 in this regard. Fevzi writes a story about DerVis Pasa Bajezidagic, a 16th century Bosnian govemor and a poet who followed the teachings of the Masnavi and admired Rumi's po~try. According·to Mostari's quotati.on, Bajezidagic tried to compose a book of poetry modeUed after Rumi's masterpi~ce. ·He had even completed two volumes, Fevzi saw them and informed that they were ,full of meaning and sense". However, Bajezidagic later saw a visian-where Rumi himseli advised him to forsake the idea because of the ,inimitability of the Masnavi" .3 This quotation represents a praise and honor to the Masnavi, hut is alsa a sign of the high esteem that the book enjoyed among the Bosnian people.

2 Bıılbulistmı is the only prose work written in Persian by a Bosnian autlıor. 3 Fe~zi writes that Rumi said to Bajezidagic: Masnavi-ye man harg.ez tanzir ııapzirad, az in scmda biiz sou! See: Fouzi Mostari, Bolbolesttiıı, Ms. 0-6, Orijentalna zbirka .Arhiva Hrvatske akademije zna.ıcıosti i umjetnosti, Zagreb, fo!. 38a; Narnir Karahalilovic, KritiCko izdaııje djela ,Perivoj slavııjn" Fevzijn Mostnrcn, Filozofski fa.kultet u Saraje'(U, 2014, online edition: http://www.ff-eizdavastvo.ba/Books/Kriticko_izdanje_djela_Perivoj_slavuja_autora_Fevzija_Mostarca.pdf

~ş·mwı~~·~!.iııt1f!lifif7-fryr .• W"f®:iiGlfliil :ua~

104 MunirDRKIC

II.

Bosnian authors engaged in writing commentaries on the Masnavi and two authors deserve to be singled out here. The first one is Ahmed Sudi Bosnavi, a famous commentatar of classkal Persian literary and Arabk grammatkal works, and ,perhaps the most proininent of all Ottoman Persianists". Sudi's commentaries of Sa'di's Gulistan and Bustan, and pa.ı:ticularly Divan of Hafiz Shirazi were widely used all over the Ottoman Empiİ-e as textbooks of the Persian language, and remained reknowned down to the present. According to various biographers and iranologists, Sudi wrote a commentary of the Masnavi to o. However, as it was not widely used like his other books, commentary of the Masnavi has not yet been

, discovered ~da subject to critica! edi tion. ~e of the reasons for why Sudi's commentary of the Masnavi was not popular like commentaries of the other books may be his purely philological approaCh. Such approach was suitable in case of shorter texts that were used as a part of education, but not for the Masnavi, a book which mainly ct:culated in Sufi rucles and among a wider audience of readers and recipients. The fact that Dervis Pa5a Bajezidagic, a student of Ahmed Sudi, bro~ght to Mostar the commentary of the Masnavi written by Mustafa Sururi and erdered that this book should be used for public reading and commentig leads to conclusion that Sudi's commentary of the Masnavi was not well accepted from the very beginning. Above all, no other classkal Persian text enjoyed the status and importance like the Masnavi, so a commentary had to offer much more than a philological analysis of words and phrases.

Anather Bosnian author, Abdullah Bosnavi, wrote two books on the Masnavi, Sharh-e beit-e MasnaVi, and Sharh-e Jazire-ye Masnavi. The first commentary is written on the basis of the 3338th verse of the first volume:

Goft al-mani huva· Allah seikh-e elin,

Balır-e maniha-ye Rabb al-·atanün.

On the other hand, fazire-ye Masnavi is a widely known and used selection of 365 verses from all six volumes of the Masnavi, edited by a Mevlevi sheikh and Ottoman poet Yusuf Sineçak (16th century). Many commentaries of this book were published in the Ottoman period and the comenntaty authored by Abdullah Bosnavi is considered one of the best ones. After every original verse in Persian, Abdullah Bosnavi wrote 15-20 vesres in Turkish.

M!lltidimensional Presence.OfThe Masnavi in Bosnian Cultural Tradition . 105

ID. A tradition of reading and oral commenting of verses ~d storie~ from

the Masnavi has been established in the Ottoman times il'l; Bosnia. The tradition itself is called ~asnavi-khani and the person who engages in this activity is usually referred to as a masnavikhan: Some of the most celebrated masnavikhans were at the same time the most illustrious representatives of Bosnia' s written heritage in Persian as well as Arabic and Turkish languages.

The Masnavi-khani in Bosnia is part of the Ottoİnan cultural heritage given that it emerged on the model of institutions called Dar al-Masnayi, which had previously existed in lstanbul and other centers of Anatolia. This tradition was predominantly present in urban are as, particularly in Sarajevo and Mostar.

In Mostar Masnavi-khani became visible at the end of the 16th century, from an episode wherein the aforementioned DerviS Pa5a Bajezidagic established a foundation for commenting of the Masnavi in a separate endowment deed (vaqfnama).

According to the endowment conditions, the · mudarris haP. to be competent and nahirally gifted for interpreting the Masnavi. Apart from that, he had to be erudite and fully versed in Sufi.sm. If a person with better abilities showed up ·ın Mostar, the qadi was obliged to replace the current lecturer with a more capable one.

Before reading verses from the Masnavi, the lecturer was required to read and interpret one verse from the Qur'an related to verses or a story from the Maspavi. At the end of a session, llsteners were asked to send a prayer for the Prophet Muhammad and his .noble companions, as well as for the endower (vaqif). Based on this and the fact that the Masnavi was interpreted in major mosques, we see that Masnavi-~ani gatherings in Mostar served a more general purpose as religious instruction for ordinary people rather than a more speci.fic and limited purpose of Sufi. instruction for the chosen few.

As a part of this endowment deed, 46 books, mos~ of them famous Sufi. texts in Persian, were brought to Mostar. For the sole purpose of the Masnavi-khani Bajezidagic brought to Mostara commentary of the Masnavi, which is today a part of the Gazi Rusrev Beg Library manuscript calleetion in Sarajevo, where it was brought from Mostar. This is Mustafa Sururi's Commentary of the Masnavi, written in Persian, and includes volumes m, IV and V.

106. Munir DRim:

The manuscript was used as the official version for reading and commenting the Masnavi in Mostar. Two facts related to Sururi's commentary, both of which are quoted ·on the first pages of the volumes IV and V, confirm i ts uniqueness and speak volqınes about the-reputation 1hat the Masnavi enjoyed among followers of Rumi'~ teachings. First, the manuscript is an autograph, ,composed in 1552. Second and par.ticularly interesting, one of the conditions of _the endowment was that the manuscript should .be us~d only by the mudarris and for the sole purpose of teaching. According to the endowment deed, this manuscript also sho~J.d not be used to produce additional copies in ord er to avoid any damage to it.

The tradition of Masnavi-khani in Mostar lasted until the end of Ottoman rule. Another noteworthy masnavikhan from Mostar was Fevzi Mostari, a Mevlevi affili~te and author of the 'Bulbulistan.

In Sarajevo the activities focused on commenting the Masnavi gained a relative prominence at the end of the 16th ceı::ıtury, predominantly but not exclusively among the adherents of the Mevlevi order. The tradition of MasnaVi-khani has survived until today ina distinctive form. In fact, we can talk about two different periodsin the Masnavi-khani iradition in Sarajevo: Ottoman and post-Ottörnan period.

· The ·first known masnavikhan in Sarajevo was Tevekkuli-dede, a Mevlevi sheikh and poet who wrote in Turkish and Persian. More or less continuous Masnavi-khani traditi9n lasteel ~ this city until the end of Ottoman rule, and several renmvned local poets an4 ~ufi. . sheikhs were among masnavikhans, e.g. Muhamed Resid in the 17th and Fadil Pasa Serifovic in the 19th century. It is ·noteworthy that not only the' Mevlevi sheikhs

Multidimensional Presence Of The Masnavi in Bosnian Cultural Tradition 107

House in Istanbul. _

After World W ar I, politicaJ, circumstances forMuslimsin Yugosl

Particularly between 1945 and 1990, the number of people attending the Masnavi-khani gathering wçıs very smail. Apart form this, only some of the llsteners were educated, while most of them did not know much about Sufism and Islam generally. This is way the masnavikhans had to adopt their l~?ctures and make them e?Ctremely simple in order to be comprehensible to listeners.

The three known masnavikhans after World War II in Sarajevo were Mujaga Merh_emic (1942-1959), Fejzullah Had.Zibajric (1965-1988) and Halid Had.Zimulic (1988-2011). All of them were madrassa-trained imams, as well as renowned spiritual masters.

In 1965 Had.Zibajric met Ahdülbaki Gölpinarli in Konya and informed him about the Masnavi..:khani tradition and its importance in Sarajevo. Hadzibajric.later wrote then he received a written permission (ijazat-nama) from Gölpinarli and was encouraged to proceed with. the· interpretation.

Most visible outcome of the Masnavi-khani after World War II is a translation of the first two volumes of the Masnavi by' Fejzullah ·Hadzibajric, first volume in 1985 and second 1987. This is. a very simple transl~tion of the Masnavi m~de on the basis ofreading and simple interpretation adapted to less educated llsteners of the time.

In 1988, Halid Hac:LZ~ulic became tl:ı~ offi.cial masnavikhan in Sarajevo and retained thiş post until2011. Through the interpretation of the Masnavi, Had.Zimulic gained. many followers and became a very famous 'person in Sarajevo and Bosnia. I have heard that Hadzimulic, translated the integral text of the Masn~vi into Bosruan, which has not yet been published.

The three masnavikhans (Merhemic, Had.Zibajric and Had~ulic)

L~auı!.\Mıiib!iu~~or.;ı:nf;jt;ff!fl!f$!

108 Munir DRKIC

interpreted the Masnavi mostly l;ıased on !smail Ankaravi' s commentary. Ankara vi' s commentary had a widespread use even in the Ottoman times and relatively large number of its copies have been preserved i!t Bosnian manuscript collectioiı:S.

The Masnavi-khani sessions in Sarajevo tbday are held every Wednesday evening in a renovated Mevlevihane. The masnavikhan since 2011 has been Mehmed Karahod.Zic, relatively renowned religious man and spiritUai leader.

However, circumstances for the interpretation of the Masnavi in Bosnia have significantly changed in last twenty years. The number of people attending the lectures is no longer limited l.ike thirty or forty years ago, as there are no political restrictions any more, and anybody who wishes is free to attend the Masnavi-khani sessions. Besides, during the period of communist rule mostly older and less educated men were the audience of the Masnavi interpretations, while young and educated people show more interest in this book today, men and women equally, Su.fis and those who are not The broad interest in the Masnavi iri Bosnia today is largely a result of Rumi's popularity aroı.ınd the worid t

Multidimensional Presence Of The Masnavi in Bosnian Cultural Tradition 109

in nrind, mo re than simple and sh ort comments and reading ip a very broken and almost incômprehensible Persian will be required of a masnavikhan, in particı.ilar if he carries the burderi of a long tradition of interpretation of this work and does not Waf!-t to adjust the methodology adopted from his ancestors to a completely different environment. Besides, during past centuries the Masnavi gained a kind of aura of h.oliness as the most important Islamic text in Bosnia after the Qur' an and Hadith, but what people can hear and leam at the Masnavi-khani gatherings is less than many of them actually expect.

So it will be interesting to see whether more advantageous political ciicumstances today will eventually become a disadvantage rather than cm advantage for the interpretation of the Masnavi in Bosnia and Herzegovina.

Bibliography

Algar, Hamid, ''BOSNIA AND HERZEGOVINA/' Encyclapa!dia Iranica, online edition, 2016, available at htq>://www.iranicaonline.org/articles/bosnia-and-heq:egovina

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Belıar casopis za kulturu i drustvena pitanja, Vol XXIT, Nr 116, Sarajevo 2013

Hand.Zic, Mehmed, Teme iz knjizevne historije. Sarajevo: Ogledalo, 1999

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Hoca, Nazif M, Sudi: hayatı, eserleri ve ili risalesi'nin metni, İstanbul: İstanbul Üniversitesi Edebiyat Fakültesi, 1980

Karahalilovic, Namir, K1-iticko izdanje djela "Perivoj slavuja" Fevzija Mostarca, Filozofski fakultet u Sarajevu, 2014, online edition: http://www.ff-eizdavastvo.ba/Books/Kriticko_izdanje_djela_Perivoj_slavuja_autora_Fevzi ja_Mostarca. pdf

Karahalilovic, Namir; Drkic, Munir, Ahmed Sudi Bosnjak - komentator perzijskih klasika, Mostar: Bastina duhovnosti, 2014 ·

Saffar Moqaddam, Ahmad, Zabiin va adabiyıjiit-e fiirsf dar Bosnf va

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Herzegovin, Tehran: Pa.Zühesgah-e 'olüm-e ensaru va motaıe·at-e farhang'i,

1373/1994

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