In the introduction the author gives an overview of the Ottoman conquest of Croatian lands alongside the administrative divisions of the newly acquired territories. It is followed by a short overview of the development of the Ottoman architecture up to the eighteenth century, which corresponds with the Ottoman rule over Croatian lands. The focus of the first part of the discussion is a reconstruction of the religious landscape of those parts of the Klis and Krk Sanjaks that encompassed Dalmatia. It consists of several important questions: what was the role of mosques within urban zones; was the Ottoman architecture in Dalmatia peripheral in its character and importance; what was the nature of the relationship between Dalmatia and Bosnia; finally, what were the relations with the capital and the architecture of the Ottoman Empire as a whole. Special analysis regarding the architecture discusses the factors that affected the limitation of Ottoman urbanisation. In the following chapter the author gives an overview of the existing historiography (Truhelka, Bejtić, Kiel and Hartmuth) on the builders of sacral objects, assessing and discussing their theses, and analyses the issues of vernacularity and construction materials. New insights regarding the mosque of the Klis Fortress were achieved through the analysis of the status of lead domes in the period of Master architect Sinan, and inclusion of the Klis Mosque in the corpus of edifices that had an important but still unknown patron. Some quite well supported arguments go as far as to proposing the patron was the Sultan himself. In the case of Drniš, the assessment of the vases within the dome suggested that the mosque is related to Sinan’s school and its creations in Istanbul, while the timeframe most probably corresponds with the Blue (Sultan Ahmed) mosque built by Mehmed Ağa, Sinan’s disciple. The author then discusses the appearance of Dalmatian mosques in the narratives of Ottoman intellectuals, as a sort of a case study of positioning of sacral objects in the Adriatic border zone within Ottoman intellectual circles. Napoleonic classicistic way of conceiving conservation of monuments was not a fertile ground for any particular interest for Dalmatian mosques within the period when the chief conservator was Francesco Carrara. Nonetheless, next several decades will see an increased interest towards this part of Islamic heritage. It seems that the mainstream framework of understanding monuments was under a cultural hegemony of Northeast Italy, and art history ideas proposed by Pietro Selvatico. Special attention has been dedicated to the way the Drniš Mosque was treated in a range from the exclusively functional to the object of monumental value. WW1 and Italian irredentist historiography had a highly negative perception of Ottoman monuments, but in the inter-was Yugoslav state chief conservation officers from the Split department worked intensively on the conservation of the Drniš Mosque. Their approach was marked by the influences of the Vienna School and of the German creative conservation. After WW2 the conservation officers made an intervention on the Klis Mosque, however not on the Drniš Mosque whose original dome collapsed, was rebuilt several decades later, only to be again damaged in the Croatian War of Independence (1991-95). There is a separate chapter of the thesis dedicated to the history of photography and technical documentation of these sacral objects. In the end the author offers suggestions on the issues of future research and possible approaches, strongly encouraging two actions: archaeological excavation of the localities and the development of the museological conception of future finds which might eventually lead to the foundation of a Museum of the Klis and Krk Sanjaks in Drniš.