Zabytkowy meczet Kenan Dede Yanık o konstrukcji wspartej na drewnianych kolumnach – propozycja renowacji

Fikret Bademci

doi:10.37190/arc230109

Streszczenie

Drewniane meczety o konstrukcji wspartej na drewnianych kolumnach są ważne nie tylko ze względu na ich wartość historyczną, ale także z powodu rozwiązań materiałowych i zastosowanej techniki budowlanej. Obiekty te dokumentują historyczny rozwój architektury meczetów. W drewnianych meczetach kolumnowych, których zachowało się niewiele, drewno wysuwa się na pierwszy plan nie tylko jako materiał konstrukcyjny, ale także jako materiał elementów i detalu architektonicznego. Oprócz stolarki drzwiowej i okiennej w drewnianych meczetach kolumnowych z tego materiału wykonane są najczęściej również minaret, mihrab i kazalnica/minbar. Znajdujący się w prowincji Konya w Turcji meczet Kenan Dede Yanık jest przykładem drewnianego meczetu kolumnowego. Budynek, który w procesie historycznym doczekał się wielu napraw i renowacji, uległ zniszczeniu w wyniku pożaru i został odbudowany. Niniejsze opracowanie zostało przygotowane w celu przedstawienia tego drewnianego meczetu kolumnowego o znacznej wartości historycznej. W opracowaniu zaprezentowano przegląd literatury przedmiotu na temat obiektu oraz udokumentowano dzisiejszy stan budynku w inwentaryzacji fotograficznej. Określono stopień degradacji meczetu i opracowano propozycję jego renowacji.

Podgląd pełnego artykułu jest możliwy wyłącznie na większych ekranach.

2023

1(73)

Fikret Bademci*

Historical wooden-pillared Kenan Dede Yanik Mosque

– restoration proposal

Introduction

The importance of preserving historical buildings and

cultural heritage in modern societies is clear. Tuan (1977)

states that historical buildings create a “sense of place” be-

yond their aesthetic beauty [1]–[3]. Cultural heritages are

not only tangible qualities, such as monuments, buildings,

streets, and landscapes, but also intangible qualities [4]. In

other words, historical buildings or tangible cultural heri-

tage are also part of the cultural identity of a community [5].

The mosques with wooden pillars, which are frequent-

ly encountered in the early periods of Islam which include

the Seljuk period, the Principalities Period, and the Otto-

man Period are important in terms of Islamic culture [6].

In addition to the fact that such structures are few in num-

ber today, the presence of pillars made of date palms in

the Masjid-i Nabawi – built during the time of the Prophet

Muhammad – adds an intangible value to the structures

[7]. In the rst centuries of Islamic architecture, the use of

wooden pillars was widespread. The tradition of mosques

with wooden pillars started with the Karakhanids and

Ghaznavids. It continued in the Seljuk and Ottoman pe-

riods [8]. This tradition, which was brought to Anatolia by

the Turkish people, emerged as smaller masjids during the

Seljuk and Principality periods and continued as small-

er and simpler structures during the Ottoman period [9].

The most important examples in Anatolia are: Konya Sa-

hip Ata Mosque, Afyon Grand Mosque, Sivrihisar Grand

Mosque, Beyşehir Eşrefoğlu Mosque, Ankara Arslanhane

Mosque, Kastamonu Kasabaköy Mosque, Niğde Eskiciler

Masjid and Ankara Ahi Elvan Mosque [10]–[17].

The small number of mosques with wooden pillars

and their historical importance, as well as their intangible

values, make it necessary to protect the buildings. Con-

servation is an action to prevent the deterioration of his-

torical buildings in order to transfer them to the future. In

the conservation process, sensitivity should be shown to

preserve as many original building materials as possible.

The United Kingdom Guidance explains it as “the means

by which the true nature of an object is preserved”. Fur-

thermore, the conservation process allows for signicant

interventions as long as changes are made that enhance

and respect the existing building character [5].

Conservation methods are a sophisticated process that

follow specic guidelines and procedures. Sources such

as international conservation principles and specications

provide conservation principles and standards based on

ethical codes. These standards include careful recording

and research prior to intervention, alteration of histor-

ic buildings as little as possible, minimising the risk of

signicant loss, damage, or uncertainty, reversibility of

interventions, preservation of the original structure with

a minimum, distinctive or distinguishable use of new and

additional materials, respect for site quality, preference

for original materials and workmanship, and longevity of

the nished work [18], [19].

The aim of this study is to document the Kenan Dede

Yanık Mosque, which is a historical wooden pillared

mosque, in order to transfer it to the future and to oer

a restoration proposal.

Material and method

The scope of the study is Konya Kenan Dede Yanık

Mosque. The building is located at the corner where Sedirler

Street and Hacı Hasanbaşı Street meet in the Karatay dis-

trict of Konya, in the north-south direction. The construction

dates are May 24, 1638, and May 1, 1819, on the founda-

tion charter certicates. From the name of the building, it is

DOI: 10.37190/arc230109

Published in open access. CC BY NC ND license

* ORCID: 0000-0003-4860-9416. Independent researcher, Turkey,

e-mail: kretbademci@gmail.com

98 Fikret Bademci

thought that the mosque suered a re. Afterwards, it was

rebuilt in 1819 and has survived to the present day [20],

[21]. It is known that the mosque, which was rebuilt in the

century, was built by the Yanık Mosque Kenan Dede

Foundation. The building was registered with the decision

of the Konya Cultural and Natural Heritage Preservation

Board, dated December 2, 1988, and numbered 349 [20].

There is no academic study made specically for this

structure. In the study, an in-depth literature review about

the building was conducted. In line with the data obtained

from the literature, the building was visited, and a eld

study was carried out. In the eld study, the material, con-

struction technique, original elements, and ornaments of

the building were determined. At the same time, elements

that were built later and were not suitable for the place

where they had been built were identied. However, the

deterioration in the structure was determined. Moreover,

the imam who is the Islamic leader of the mosque was in-

terviewed to determine the frequency of use of the build-

ing and the areas of concern in the building due to deteri-

oration. As a result of all these studies, recommendations

have been prepared for the best protection with the least

amount of intervention and its transfer into the future.

Building plan and façade layout

The building consists of a haram, last congregation

place, the women’s place, the imam’s room, the ghusl room

and the niche inside the mosque that shows the direction of

the place, a room which was made for washing and shroud-

ing the dead before burial, the ablution room which was

made for having a wash before praying in the mosque, and

the toilet. The ghusl room, ablution room and toilet were

built separately from the main building. There is a haram

in the southern part of the main building and a last congre-

gation place in the northern part. There is the imam’s room

in the northwest of the haram, and the women’s section is

on the upper oor of the northern part. The haram of the

mosque is divided into three naves with the help of a row

of four wooden pillars. There is a lectern which is where

the imam addresses the prayers before praying on the east-

ern nave, the mihrab which is the niche inside the mosque

that shows the direction of the place on the middle nave,

and the pulpit which is an elevated place with steps where

the imam speaks to the public during a religious ceremony

and the imam room on the western nave (Fig. 1).

The eastern façade of the building has a marble coating

on the lower part and cement plaster on the upper part.

There are 10 windows on the façade, ve in the lower row

and ve in the upper one. While eight of these windows,

four in the lower row and four in the upper row, face the

haram, two of them, one in the lower row and one in the

upper row, face the last congregation place. The windows

in the upper row have smaller dimensions compared to the

windows in the lower row. It is observed that the window

on the upper oor of the haram is larger than the other

windows in the upper row. There are iron railings on the

windows. In addition, the wooden minaret which is a tall,

narrow tower above or near a mosque from which Mus-

lims are called to prayer is located on this façade. The

minaret starts from the upper level of the window in the

lower row and continues to rise on the façade. The min-

aret is accessed through the door on the eastern wall of

the haram. There are also later rain pipes and a building

nameplate on the façade.

There is a marble coating on the lower part of the north-

ern façade of the building and cement plaster on the up-

per part. On this façade, there are 3 small windows in the

upper row, 2 large windows in the lower row, and a door

opening to the last congregation place. There are iron rail-

ings on the windows. The stone plinth on the ground in

the northeast corner of the building draws attention. On

the northern wall of the haram, there is a door and 2 win-

dow openings to the last congregation place on the ground

oor and a door on the upper oor. The western one of the

windows on the ground oor opens from the imam’s room

to the last congregation place. The other one of the win-

dows in the east cannot be recognized because its section

in the haram was closed. But the window can be seen in

the last congregation place.

There is a marble coating on the lower part of the south

façade of the building and cement plaster on the upper

part. There are 4 windows on this façade: two small win-

dows in the upper row and two large windows in the lower

row. There are iron railings on the windows. There is an

electronic signboard between the windows in the upper

rows and a building nameplate to the east. On this façade,

the independent section consisting of a ghusl room, ablu-

tion room, and toilet and the iron door between this sec-

tion and the building can be seen. On the southern wall of

the interior, the staircase leading to the minaret door, the

lectern, the mihrab, and the pulpit can be seen. There is

a closed window above the mihrab. The trace of the win-

dow cannot be seen on the exterior.

The west façade of the building cannot be seen because

of the other buildings on the west façade. On the west-

ern wall of the haram, there are ve small windows in the

upper row and two large windows in the lower. There is

a pulpit in the south of this wall, while the imam’s room is

located in the north (Figs. 2, 3).

Fig. 1. The plan of the Kenan Dede Yanık Mosque: 1 – haram,

2 – last congregation place, 3 – Imam’s room, 4 – women’s room

(source: [21, p. 310])

Il. 1. Rzut meczetu Kenan Dede Yanik: 1 – przestrzeń główna

sanktuarium, 2 – przedsionek, 3 – pomieszczenie imama,

4 – pomieszczenie dla kobiet (źródło: [21, s. 310])

Historical wooden-pillared Kenan Dede Yanik Mosque – restoration proposal 99

The construction technique

and material use

Stone, mudbrick, and wood were used together in the

building. The main walls of the Kenan Dede Yanık Mosque,

which is a masonry structure, were built with rubble stone

until the basement level. The rubble stones were plastered

with mudbrick material. Although it is seen that both the

inner and outer walls of the building are plastered with

cement plaster, the rubble stone part is covered with mar-

ble on the exterior. The oor of the building is covered in

wooden cladding.

In addition to the load-bearing wall, there are load-bear-

ing wooden pillars in the haram section of the building.

There are proled wooden pillows perpendicular to the

mihrab on wooden pillars, wooden bondbeams perpendic-

ular to the mihrab on the pillows, circular wooden beams

parallel to the mihrab on the bondbeams, and wooden

covering boards perpendicular to the mihrab on the beams

(Fig. 4).

Fig. 2. The views of the inner walls of the Kenan Dede Yanık Mosque: a) northern, b) eastern, c) southern d) western (photo by F. Bademci)

Il. 2. Widoki wnętrz meczetu Kenan Dede Yanık: a) część północna, b) część wschodnia, c) część południowa, d) część zachodnia (fot. F. Bademci)

Fig. 3. The views of the outer walls of the Kenan Dede Yanık Mosque: a) northern, b) eastern, c) southern (photo by F. Bademci)

Il. 3. Widoki elewacji meczetu Kenan Dede Yanık: a) północna, b) wschodnia, c) południowa (fot F. Bademci)

a b c

c d

100 Fikret Bademci

Apart from the load-bearing system, it can be seen that

wooden materials are used in the minaret, pulpit, mihrab,

women’s hall (upper oor), lectern, stairs, eaves, ceiling

and oor coverings, panelling on the walls, and door and

window joinery. Among these architectural elements, the

pulpit, mihrab, women’s all (upper oor), and doors are

thought to be historical elements.

The body part of the minaret, which starts with a con-

ical form from the upper level of the window on the east-

ern façade of the building and continues as a cylindrical

shape, is wooden, while the cone part is covered with lead.

On the upper level of the minaret, there is a crescent made

of metal. In the minaret, which was built as a single bal-

cony, the transition to the balcony is in a concave, curved

form. Star motifs are seen under the transition. There are

wooden pillars between the balcony railing and the cone,

and there are arches between these poles (Fig. 5).

Located in the southwest corner of the haram, the gild-

ed pulpit leans against the southern and western walls of

the building. For this reason, only the north and east sides

of the pulpit are visible. There is no door in the entrance

section of the pulpit, which consists of 12 steps. In the

entrance section, there are two columns and an arch be-

tween these columns. The corners of the arch are plain.

On the arch, there is a pediment with the word “tawhid”

which means that there is no god except for Allah. Mu-

hammad is the messenger of Allah. On the north side of

the pulpit, there are railing, side mirrors, under the side

mirrors a walkway, a panel above the walkway, pavilion,

and a cone. The triangular form draws attention in the side

mirror section. There is a rosette in the middle of the inner

triangle, and there are six uniform stylized leaf motifs on

the edges. There are 16 uniform stylized branch motifs in

the larger triangle that covers this triangle. Under the side

Fig. 4. The ceiling and column

details of the wooden pillars

of the Kenan Dede Yanık Mosque

(photo by F. Bademci)

Il. 4. Widok stropu, belkowania

oraz drewnianych kolumn

meczetu Kenan Dede Yanık

(fot. F. Bademci)

mirror, there are ve rectangular and one trapezoidal sec-

tion. These sections have stylized branch and ower mo-

tifs. In rectangular shaped areas, the motifs are in the same

direction, while in trapezoidal shapes, the motif turns side-

ways. In the railing section of the pulpit, there are 3 uni-

form stylized branch motif ornaments. The walkway part

of the pulpit is covered with chipboard material, and there

is a stylized branch motif in the outer triangle ornament of

the side transom section on the panel above the passage.

There are columns on the sides of the pavilion section, and

in between these pillars lies an arch. On the arch corners,

on the other hand, there is a stylized branch motif in the

outer triangle ornament of the side mirror section. There

are wooden poles on the railing of the pavilion section.

At the end of the pavilion, protruding plain borders can

be seen. There is a simple pulley and cone on the pavilion

section. On the cone is a crescent made of metal. Between

the ends of the crescent, “Allah” is written (Fig. 6).

There is a mihrab in the middle of the southern wall

of the haram. It is seen that the niche in the mihrab has

three levels. While there are borders decorated with wheat

ears at each level, there are also vertical orle borders with-

out ornaments between these borders. On the outermost

border, there are oral and geometric motifs above and

below the mouldings. The innermost niche is in the form

of an unadorned semicircle. The semicircle and the border

behind it are divided by a crescent and an eight-pointed

star. The pediment section of the mihrab consists of three

rectangles, one horizontal and two vertical. These rectan-

gles are separated by a plain space. While there are verti-

cal mouldings on the vertical rectangles on the sides, the

sentence “Turn your face towards al-Masjid al-Haram”

in verse 149 of the Surah Baccarat is written in a frame

with a guilloche motif which is a decorative style that uses

Historical wooden-pillared Kenan Dede Yanik Mosque – restoration proposal 101

a very exact, complex, and repeated pattern on the hori-

zontal rectangle in the middle. There are zigzag and tooth

row ornaments in the crown section on the frame. In

the middle of the crown, there are ve ornaments with

a six-pointed star in the circle (Fig. 7).

There are ve doors in the building. These are the doors

to the last congregation place, the door to the haram from

the last congregation place, the door to the imam’s room,

the door to the women’s section on the upper oor, and

the door to the minaret. Floral motifs draw attention to

the door opening to the last congregation place from these

doors. On the wings of the door, there are gures of leaves

around the stylized ower in the middle. There are also

leaf gures on the corners of the arch located in front of

the door leaf. Ornamentations are also seen in the case

section of the door. There are wooden geometric motifs

and glass in the pediment section (Fig. 8). The door open-

ing to the haram is arranged more simply than the door to

the last congregation place. There is a niche in the jamb

section of this door.

The upper cover of the building is in the form of a wood-

hipped roof, and it is seen that Turkish style tiles are

used. There are iron railings on the outer surfaces of the

windows. There is an iron gate between the mosque and

the ablution room. Metal gutters and rain pipes were used

to remove rainwater from the building. It is known that

the ghusl room, ablution room and toilet sections made of

reinforced concrete were added to the side of the building

independently of the construction.

Restoration proposal

The rst thing that should be protected in a structure

built with wooden pillars is the load-bearing system. Any

deterioration in the structural system of the building may

cause irreversible damage. For this reason, wooden pil-

lars, bondbeams, pillows, and beams in the load-bearing

system of the building should be checked. Deterioration

should be detected. If the load-bearing properties of the

deteriorated parts have weakened and disappeared, these

parts should be replaced by reproducing them from the

same wood material.

The other load-bearing element of the building is the

walls. The deterioration of the walls made of rubble stone

and mudbrick materials should be detected, and the mate-

rials that have lost their load-bearing properties should be

replaced with the same type of materials. On the façade

of the building, there are marble coverings added to the

rubble stone section and cement plaster on the mudbrick

section. By conducting a restitution study for the building,

the type of covering on the rubble stones in the original

building should be determined, and the same type of cov-

ering or appearance of rubble stones on the façade should

be ensured. However, the cement plaster on the mudbrick

material damages the mudbrick due to the structure of the

material. For this reason, mudbrick plaster should be used

on the façade of the building, not cement plaster. In the

interior of the building, the plaster should be scraped and

re-plastered with mudbrick plaster. The wooden panelling

that was built in the interior and is up to a certain height

Fig. 5. The view of the minaret

of the Kenan Dede Yanık Mosque (photo by F. Bademci)

Il. 5. Minaret meczetu Kenan Dede Yanık (fot. F. Bademci)

102 Fikret Bademci

from the ground should be removed. Sound systems and

lighting elements are seen on the interior walls of the

building. These elements cause visual discordance in the

interior. Therefore, these elements should be removed.

The roof of the building is covered with Turkish tiles.

There is a wooden construction under this coverage. The

roof of the building should be covered with waterproong

material or the roof should be covered with lead due to the

fact that the roof tiles are broken and water leaks are in-

tense, and the leaking water damages the load-bearing sys-

tem. The timbers under the covering should be checked,

and if the deterioration of the wood can be stopped, it

should be stopped and continued to be protected where

it is located, otherwise it should be replaced.

In the haram section of the building, the oor is cov-

ered with wood. In the current situation, there is a heating

apparatus on the wooden covering. It is seen that some

wood is burned due to the heating system. For this reason,

the oor covering should be checked, and the deteriorat-

ed parts should be replaced. Since the underoor heating

system is used in the building, the heating radiators on

the walls should also be removed. The oor of the upper

oor, namely the women’s section in the haram section of

the building, is wooden. The paint of the painted timbers

should be scraped, the deterioration of the timbers should

be checked, and the parts that have lost their load-bearing

properties should be replaced.

The rain pipes and gutter system on the façade of the

building, which were added later, are damaged by rup-

ture, cracking, breaking, bending, etc. The contact of the

water owing from here with the structure damages the

building. At the same time, damages in the rain pipes and

gutter system cause visual pollution on the façade. For

this reason, the rain pipes and gutter system on the façade

of the building should be replaced. The nameplates and

signboards on the façades of the building cause visual of-

fensive on the façade. Signboards made of dierent mate-

rials on dierent parts of the façades should be removed.

Wooden signs should be used instead of these signs.

Moreover, pipes and air conditioning systems used for

dierent purposes are seen on the façades of the building.

It would be appropriate to remove these elements in order

to prevent visual pollution on the façade. The removal of

the loudspeakers on the façades of the building will also

contribute to the prevention of visual ugliness.

The wooden minaret of the mosque has historical im-

portance. It is seen that the paint on the minaret has fall-

en o in some places. The paint on the minaret should

be scraped, and the wood should be checked for deteri-

oration. If the worsening of the corrupted timbers can be

stopped, a decision should be made in this direction, and

the impairment should be stopped and the wood should

continue to be protected in place. The timbers may need

to be replaced according to the degree of deterioration. In

the minaret, especially in the railing sections of the bal-

Fig. 6. The view of the pulpit of the Kenan Dede Yanık Mosque

(photo by F. Bademci)

Il. 6. Minbar w meczecie Kenan Dede Yanık

(fot. F. Bademci)

Fig. 7. The view of the mihrab of the Kenan Dede Yanık Mosque

(photo by F. Bademci)

Il. 7. Mihrab w meczecie Kenan Dede Yanık

(fot. F. Bademci)

Historical wooden-pillared Kenan Dede Yanik Mosque – restoration proposal 103

cony, the ornaments show partial breaks. These broken

parts should be identied, and the missing parts should

be produced from the same wood material to ensure in-

tegrity. There are sound and lighting systems that cause

visual disturbance in the balcony section of the minaret.

These sound and lighting systems should be redesigned

and replaced to eliminate visual pollution. There are rust

fragments on the cone and the crescent of the minaret.

These rusty parts should be eliminated.

The paint on the mihrab in the building should be

scraped, and deterioration should be detected and repaired.

Afterwards, the mihrab should continue to be protected

by varnishing. However, the missing parts on the mihr-

ab should be identied, and the parts should be produced

from the same wood material and inserted in their plac-

es. At the same time, the lighting elements on the mihrab

should be removed. On the other hand, there is a window

on the mihrab that is estimated to have been closed later.

This window should be opened. The paint on the pulpit

should be scraped, and deterioration should be detected

and repaired. Afterwards, the pulpit should continue to

be protected by varnishing. At the same time, the timbers

thought to be made later in the pavilion and passage sec-

tions of the pulpit and the curtain made for the entrance

section should be removed. However, the lighting element

in the pavilion section should be removed. It is seen that

the paints, which are thought to have been applied later,

on the doors opening to the last congregation place and

the haram, have fallen o. This paint layer should be com-

pletely scraped, and the door should continue to be pro-

tected by varnishing.

It is seen that there is deterioration in some of the

wooden windows of the building. The woodwork of the

windows with deteriorated joinery should be replaced. It

is seen that some window frames are separated from the

wall. These window frames should be xed to the walls.

At the same time, rusting is observed on the iron railings

outside the windows. The railings should be inspected,

and the corroded iron should be replaced.

The ghuslhane, ablution, and toilet sections, which are

made of reinforced concrete material independently from

the main structure, should be demolished, and the sections

should be rebuilt using the same material and construc-

tion technique as the main structure. Although the sections

that need to be rebuilt shouldn’t touch the structure, they

should be made so that it is clear that they are a part of

it. That is, visual integrity should be preserved and there

should be no visual disturbance.

Conclusion

Kenan Dede Yanık Mosque in Konya is a 19

century

building with wooden pillars. Wood, stone, and mudbrick

were used as building materials. In addition to the wood-

en pillars in the haram section of the building, there are

rubble stones on the walls up to the plinth level and mud-

bricks on the rubble stones. In the building where wood

is extensively used, there are a pulpit, mihrab, minaret,

and doors that have historical value. The building, which

has a load-bearing system, material and historical value, is

a signicant part of cultural heritage. For this reason, it is

important to transfer the building to the future.

Today, some deterioration and visual pollution come

to the fore in the structure. In order for the building to

be transferred to the future, rst of all, the deterioration

in the structural system of the building should be detect-

ed and repaired. The timbers and tiles in the roof system

of the building should be checked, and those with signs

of deterioration should be replaced. Paint on the mihrab,

pulpit, minaret, and doors of historical importance should

be scraped and these elements should be protected by var-

nishing. If the parts that are found to be damaged during

the scraping stage are in a condition likely to damage the

elements, they should be replaced. Missing parts in the el-

ements should be identied, and new ones should be made

and replaced with the same material. Wooden panelling

and heating radiators, cement plaster, and marble sec-

tions added to the building afterwards should be removed.

Mudbrick plaster should be used instead of cement plas-

ter, and rubble stone sections should be clearly shown on

the façade by controlling the joints. The loudspeakers,

lighting elements, signboards, and nameplates on both the

interior and exterior walls of the building should be re-

moved. Instead of these elements that cause visual pollu-

tion, only elements that are compatible with the structure

should be used. In addition, the ghusl room, ablution, and

toilet sections of the building should be demolished and

rebuilt using the same materials and construction tech-

niques as the main building.

Fig. 8. The view of the door of the Kenan Dede Yanık Mosque

(photo by F. Bademci)

Il. 8. Drzwi w meczecie Kenan Dede Yanık

(fot. F. Bademci)

104 Fikret Bademci

Abstract

Historical wooden-pillared Kenan Dede Yanik mosque – restoration proposal

In addition to their historical value, wooden-pillared mosques are important in terms of their construction technique and use of materials. These

buildings document the development of mosque architecture. In wooden-pillared mosques, which are few in number, wood comes to the fore not only

as a load-bearing material but also as the material of building elements and decorations. In addition to door and window joinery, the minaret, pulpit,

mihrab and lectern are also made of wood in mosques with wooden poles.

Located in Konya Province of Turkey, Kenan Dede Yanık Mosque is also a wooden pillared building. The building, which has seen some repairs

and restorations in the historical process, was damaged by re and was rebuilt. This study has been prepared in order to restore the current state of

this wooden pillared mosque, which also has historical value after reconstruction. In the study, a literature review about the building was made and

the current state of the mosque was documented by photographing. The deterioration of the construction was determined and a restoration proposal

was developed.

Key words: Kenan Dede Yanık Mosque, wooden pillar mosque, Islamic architecture, restoration

Streszczenie

Zabytkowy meczet Kenan Dede Yanık o konstrukcji wspartej na drewnianych kolumnach – propozycja renowacji

Drewniane meczety o konstrukcji wspartej na drewnianych kolumnach są ważne nie tylko ze względu na ich wartość historyczną, ale także z po-

wodu rozwiązań materiałowych i zastosowanej techniki budowlanej. Obiekty te dokumentują historyczny rozwój architektury meczetów. W drew-

nianych meczetach kolumnowych, których zachowało się niewiele, drewno wysuwa się na pierwszy plan nie tylko jako materiał konstrukcyjny, ale

także jako materiał elementów i detalu architektonicznego. Oprócz stolarki drzwiowej i okiennej w drewnianych meczetach kolumnowych z tego

materiału wykonane są najczęściej również minaret, mihrab i kazalnica/minbar.

Znajdujący się w prowincji Konya w Turcji meczet Kenan Dede Yanık jest przykładem drewnianego meczetu kolumnowego. Budynek, który

w procesie historycznym doczekał się wielu napraw i renowacji, uległ zniszczeniu w wyniku pożaru i został odbudowany. Niniejsze opracowanie

zostało przygotowane w celu przedstawienia tego drewnianego meczetu kolumnowego o znacznej wartości historycznej. W opracowaniu zaprezen-

towano przegląd literatury przedmiotu na temat obiektu oraz udokumentowano dzisiejszy stan budynku w inwentaryzacji fotogracznej. Określono

stopień degradacji meczetu i opracowano propozycję jego renowacji

Słowa kluczowe: meczet Kenan Dede Yanık, meczet z drewnianymi larami, architektura islamska, renowacja

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In order to transfer the building into the future, its de-

terioration should be stopped. During the restoration, the

least intervention way that can protect the building at the

highest level should be preferred. In this study, a proposal

has been made for the restoration of the building. The nal

restoration decision about the building depends on the res-

titution study of the building. In other words, rstly, the

restitution proposal for the building should be prepared,

and then the restoration proposals mentioned in the study

should be compared with this restitution suggestion. The

restoration work to be carried out depending on the resti-

tution study will play an important role in the transfer of

the building to future generations.

Translated by

Fikret Bademci