Түркиядағы Көгілдір Мешіт Түркиядағы Сұлтан Ахмет мешіті

17th century mosque in Turkey

The Blue Mosque in Istanbul, also known by its official name, the Sultan Ahmed Mosque (Sultan Ahmet Camii), is an Ottoman era historical imperial mosque located in Istanbul, Turkey. It was constructed between 1609 and 1617 during the rule of Ahmed I and remains a functioning mosque today. It also attracts a large number of tourists and is one of the most iconic and popular monuments of Ottoman architecture. ), a site of significant symbolic significance that allows it to dominate the city's skyline. The mosque's location was originally occupied by the Hippodrome's bleachers and its imperial box (where the emperor sat when attending events here). During excavations in the early 20th century, some of the ancient seats were discovered in the mosque's courtyard. Given the mosque's location, size, and number of minarets, it is probable that Sultan Ahmed intended to create a monument that rivalled or surpassed the Hagia Sophia. Prior to construction, this site was occupied by the palaces of several Ottoman viziers, including Sokollu Mehmet Pasha and Güzel Ahmet Pasha, which required a costly expropriation process. This, along with the fact that the empire was under economic stress, aroused the protests of the ulema (Islamic legal scholars), who argued that sultans should only fund the construction of an imperial mosque with spoils of conquest. Ahmed I had won no major victories and thus had to divert funds from the treasury for this expensive project. The ulema went so far as to forbid Muslims from praying at the mosque. Despite the opposition, the sultan went ahead with the project. Construction started in 1609 and completed in 1617, when the opening ceremony was held, though the year 1616 is mentioned on some of the mosque's inscriptions. Ahmed I died around the same time or very soon afterwards in 1617. Scholar Godfrey Goodwin notes that the last accounting reports on the mosque's construction were signed by Mustafa I, Ahmed I's successor, which suggests that Ahmed I had died before the final completion of the project. In the end, the mosque's grandeur, its luxurious decoration, and the elaborate public ceremonies that Ahmed I organized to celebrate the project appear to have swayed public opinion and overcome the initial controversy over its construction. It became one of the most popular mosques in the city.

In 1883, much of the mosque interior's painted decoration was replaced by new stenciled paintwork, some of which changed the original colour scheme. Comprehensive restoration work on the rest of the mosque began in 2018 and was finished in April 2023.

The design of the mosque is based on that of the earlier Şehzade Mosque designed by Mimar Sinan in the early 16th century. The prayer hall occupies an area of and has a central dome measuring in diameter. The dome is surrounded by four semi domes, each of which is flanked by three smaller semi domes or exedrae. Four smaller domes cover the corners of the prayer hall. On the outside, the mosque has six minarets, ablutions facilities, and a large courtyard preceding the prayer hall. The mosque's architect, Sedefkar Mehmed Agha, synthesized the ideas of his master Sinan, aiming for overwhelming size, majesty and splendor. According to the architect's official biographer, the mosque was the culmination of his career. Reflecting the classical Ottoman style of the period, the structure incorporates aspects of Byzantine architecture from the neighboring Hagia Sophia with Islamic architecture. It was the last great mosque of this classical period. Architectural historian Doğan Kuban characterizes Mehmed Agha's style as having a more "sculptural" approach, with more attention brought on the details of the building and a willingness to break up its elements into smaller parts, whereas Sinan had placed more emphasis on rigorous spatial designs with relatively restrained decoration. Scholar Gülru Necipoğlu states that the mosque demonstrates an emerging trend towards extravagance in the structure and decoration of Ottoman buildings during this time, as evidenced by its size, its profile (including the increased number of minarets), and its lavish use of Iznik tiles. A similar lack of restraint in decoration is also found, for example, in the New Mosque (or Yeni Valide Mosque) that was completed later that same century. While architectural historians have criticized some details of the mosque's structure and decoration when comparing it to the earlier works of Sinan, the mosque is one of the most impressive and popularly admired monuments of Ottoman architecture. with the exception of the areas behind the mosque's large pillars. According to Evliya Çelebi, who saw the mosque in the 17th century, a hundred Qur'ans on lecterns inlaid with mother of pearl, all gifted by sultans and viziers, were placed near the mihrab. The hünkâr mahfil, or sultan's loge, is an elevated platform situated in the southeast corner of the prayer hall, where the sultan could pray. The platform has an L shape and is supported on ten marble columns. It has its own mihrab with rich decoration, which used to include gold leaf and a jade rose. The loge is reached from the outside via an "imperial pavilion", a large L shaped structure composed of a covered ramp leading up to two rooms where the sultan could retire to rest, along with an enclosed portico or balcony on the south side overlooking the sea. These retiring rooms became the headquarters of the Grand Vizier during the suppression of the rebellious Janissary Corps in 1826. Among the lamps one could find ostrich eggs and crystal balls. Adding ostrich eggs to chandeliers was a frequent traditional practice in mosques and Near Eastern churches. It is popularly explained in Istanbul as a method to ward off spiders or mice, or to warn of earthquakes. Some of the crystal balls or glass bowls also contained other curiosities, such as a model of the mosque and a model of a galley, noted by 17th and 18th century writers.

On the outside, Mehmed Agha used the cascade of domes and semi domes, combined with more curved and multi tiered supported elements, to create a softer profile that builds up smoothly towards the summit of the central dome, much like he did with the interior. This approach differs slightly from that of Sinan and earlier Ottoman architects, who used the deliberate juxtaposition of curved domes and vertical elements to create a more dramatic effect. The courtyard of the mosque has three entrances: a central entrance on the northwest and two other side entrances. The central entrance is the most monumental, featuring a tall projecting portal topped by a small dome raised on a drum. A muqarnas semi vault is set over the exterior doorway and there are two inscription panels.

The Blue Mosque is one of the five mosques in Turkey that has six minarets (one in the modern Sabancı Mosque in Adana, the Muğdat Mosque in Mersin, Çamlıca Mosque in Üsküdar and the Green mosque in Arnavutköy). According to folklore, an architect misheard the Sultan's request for "altın minareler" (gold minarets) as "altı minare" (six minarets), a feature then unique to the mosque of the Ka'aba in Mecca. When criticized for his presumption, the Sultan then ordered a seventh minaret to be built at the Mecca mosque. Each of the six minaret towers is fluted and is topped by a slender, conical cap. The four minarets rising at the corners of the prayer hall each have three balconies (şerefe) while the other two at the outer corners of the courtyard have two balconies each. Each balcony is supported by muqarnas carved corbeling. The minarets have been repaired many times in their history. Historically, the muezzin had to climb a narrow spiral staircase inside the minarets five times a day to announce the call to prayer.

Pope Benedict XVI visited the Blue Mosque on 30 November 2006 during his visit to Turkey. It was only the second papal visit in history to a Muslim place of worship. Having removed his shoes, the Pope paused for a full two minutes, eyes closed in silent meditation, standing side by side with Mustafa Çağrıcı, the Mufti of Istanbul, and Emrullah Hatipoğlu, the Imam of the Blue Mosque. The pope “thanked divine Providence for this” and said, “May all believers identify themselves with the one God and bear witness to true brotherhood.” The pontiff noted that Turkey “will be a bridge of friendship and collaboration between East and West”, and he thanked the Turkish people “for the cordiality and sympathy” they showed him throughout his stay, saying, “he felt loved and understood.”