The Blue Mosque is one of Istanbul’s most recognisable landmarks and an active place of worship. In this post, I take a closer look at its historical context, the political significance behind its construction, and the architectural choices that reflect both Ottoman and Byzantine influences. I also describe what it’s like to visit the mosque today – from its richly decorated interior to the quiet rhythm of daily prayer.
Blue Mosque, Istanbul | Mosquée bleue d’Istanbul | Blaue Moschee in Istanbul | Mezquita Azul de Estambul | Moschea Blu di Istanbul | Błękitny Meczet w Stambule | Голубая мечеть в Стамбуле | 伊斯坦布尔蓝色清真寺 | イスタンブールのブルーモスク | 이스탄불 블루 모스크 | Sultanahmet Camii | المسجد الأزرق في إسطنبول
This is the first time I’m featuring a mosque on the blog – and, surprisingly, it was also my first time ever stepping inside one. Although I spent part of my childhood in a Muslim country, I somehow never crossed that threshold until now.
The mosque we visited is one of Istanbul’s most recognisable landmarks: the Blue Mosque, officially known as the Sultan Ahmed Mosque. Unlike many religious sites, it’s open to visitors, which means you can not only admire its famous silhouette from the outside, but also experience its richly decorated interior – and, if you happen to be there at the right time, quietly observe the rhythm of daily prayer as it unfolds around you.
The Fall of Constantinople and the Rise of Ottoman Istanbul
Istanbul became a Muslim city in 1453, when it was conquered by the Ottoman Empire under Sultan Mehmed II. At the time, it was still known as Constantinople and served as the capital of the Byzantine Empire, which had been predominantly Christian for over a thousand years.
By the mid-15th century, however, the Byzantine Empire was a shadow of its former self. It had lost nearly all its territories and was reduced to little more than the city of Constantinople and a few scattered holdings. The city was poorly defended, under-resourced, and politically isolated, with little support from Western Europe despite calls for aid.
The Ottomans, by contrast, were rising in power and territory. Under Mehmed II, they launched a carefully planned siege of Constantinople in the spring of 1453, using advanced military tactics and artillery, including one of the largest cannons ever built at the time. After 53 days, the city walls were breached, and the Ottomans entered the city on 29 May 1453.
Following the conquest, the Ottomans began transforming the city into an Islamic imperial centre. Many existing churches were gradually converted into mosques, administrative buildings, or charitable institutions. The most prominent of these was the Hagia Sophia, the former imperial church of the Byzantines, which was converted into a mosque within just five days of the city’s fall. (I’ll talk more about that in a separate post.)
The Ottomans also initiated new construction projects to reflect the city’s new role. They built imperial mosques, religious schools (madrasas), public kitchens (imarets), and hammams, gradually reshaping the city into the political, religious, and cultural heart of the Ottoman Empire. Even so, the legacy of its Byzantine past remained visible in the urban fabric of what would eventually be called Istanbul.
The Blue Mosque. A Statement of Power
The Blue Mosque was commissioned by Sultan Ahmed I and built between 1609 and 1616. At the time, Hagia Sophia was still regarded as the most impressive and historically significant building in Istanbul – even though it had been converted into a mosque decades earlier.
By placing the new mosque directly across from Hagia Sophia, on the grounds of the former Byzantine hippodrome, Sultan Ahmed I clearly intended it as a counterpart – a structure that would rival the Byzantine masterpiece in scale and splendour, while affirming the strength and legitimacy of the Ottoman Empire. The Blue Mosque’s monumental proportions, central location, and elaborate decoration were all designed to symbolise both imperial authority and religious devotion. But the project also had a deeper political meaning. In the early 17th century, the Ottomans were no longer expanding as they once had. During Ahmed I’s reign, the empire was entangled in a long and expensive war with Persia (1603–1618), which brought few meaningful victories.
Against this backdrop, the construction of such a grand and visible monument was more than just an act of piety or prestige. It was a symbolic response to a period of military stagnation – a statement of resilience, intended to restore confidence, prestige, and imperial identity both at home and abroad. However, unlike earlier grand mosques of the Ottoman Empire, which were typically financed through war booty and victory endowments, the Blue Mosque was paid for using state treasury funds. This was unusual and controversial, especially since Sultan Ahmed I had not achieved significant military victories. Critics – both religious scholars and members of the elite – argued that using public money for a monumental project during a time of military stagnation and economic pressure was inappropriate and self-serving.
Sultan Ahmed I. A Young Ruler Seeking Legitimacy
Sultan Ahmed I reigned from 1603 to 1617, ascending the throne at just 14 years old following the death of his father, Mehmed III, making him one of the youngest sultans in Ottoman history. His reign marked a turning point in Ottoman politics and royal tradition in several important ways.
Unlike many of his predecessors, Ahmed I broke the longstanding practice of fratricide – a brutal custom where newly crowned sultans would have their brothers executed to eliminate rival claims to the throne. Instead, he allowed his younger brother Mustafa to live. This decision would later lead to a new model of succession based on seniority within the dynasty, rather than direct descent from the previous ruler.
Politically, Ahmed’s reign was characterised by instability and military challenges, especially the prolonged and costly war with the Safavid Empire of Persia. These conflicts strained the empire’s finances and failed to produce decisive victories. At home, the empire faced economic difficulties and growing unrest among both the Janissaries and provincial governors. The Janissaries, who were originally elite soldiers, had by this time become a powerful political force. Their support or opposition could determine whether a sultan remained on the throne, and they increasingly influenced matters of succession and internal politics. Despite ascending the throne as a teenager and ruling during a challenging period, Ahmed I managed to maintain a degree of internal stability. His reign did not witness any major rebellions or coups, which, given the turbulent nature of 17th-century Ottoman politics, was a notable achievement.
He died relatively young, at the age of 27, possibly from typhus or another illness. His legacy was mixed: he left behind no great military conquests, but he did commission the Bluse Mosque – one of the most enduring architectural symbols of imperial power and religious devotion
A Fusion of Styles. Ottoman Meets Byzantine
The architect of the mosque was Sedefkâr Mehmed Ağa, a student of the renowned Mimar Sinan, the chief imperial architect of the Ottoman Empire during its architectural golden age. Ağa inherited Sinan’s approach and technical mastery. He began his career as a craftsman specialising in ornamental decoration and gradually rose through the ranks to become the empire’s chief architect. In the design of the Blue Mosque, he combined elements of traditional Islamic architecture with Byzantine Christian influences. As a result, the mosque reflects a blend of Ottoman and Byzantine styles, characteristic of the classical period of Ottoman architecture.
The most prominent Byzantine feature is the large central dome, supported by a system of pendentives and massive piers – a structural solution first perfected in Hagia Sophia. In the Blue Mosque, the central dome measures 23.5 metres in diameter and rises 43 metres above the floor. Like in Hagia Sophia, it is surrounded by a cascading system of semi-domes, which help distribute the weight outward and downward. This creates a sense of balance and monumental spaciousness characteristic of major Byzantine churches. The dome is supported by four massive piers, often referred to as elephant feet, due to their size and solidity. Another element influenced by Byzantine design is the emphasis on a vast, open interior space beneath the dome, which enhances both the visual and spiritual impact of the architecture.
At the same time, many features of the Blue Mosque are distinctly Ottoman and Islamic. The six slender minarets are unprecedented in Byzantine architecture and were considered unusual even by Ottoman standards at the time. Most mosques had only one, two, or occasionally four. According to historical accounts, this feature caused some controversy, as the mosque in Mecca also had six minarets. Matching its number of minarets could be interpreted as arrogance or even religious insensitivity. To resolve the issue, it is said that the Ottomans funded the construction of a seventh minaret for the mosque in Mecca.
One of the most striking elements of the Blue Mosque’s interior is its decoration with over 20,000 hand-painted İznik tiles, mostly in varying shades of blue – hence the building’s popular name. These ceramic tiles were produced in the town of İznik (formerly Nicaea) in western Anatolia, which was the main centre of Ottoman ceramic production from the 15th to the 17th century. The tiles feature traditional Ottoman motifs, including stylised tulips, carnations, and abstract floral patterns, rendered in vibrant blue, turquoise, red, and green.
The mosque is also illuminated by more than 200 stained glass windows, which, together with numerous chandeliers, create a soft, diffused light throughout the interior. One of the most notable lighting features is the large circular chandelier suspended over the main prayer area. It hangs low on long, delicate chains and holds dozens of small glass lamps. This type of low-hanging, circular chandelier has its roots in early Islamic (particularly Arab) architectural traditions. The Ottomans adopted the form and enhanced it, often incorporating Venetian glass for added brilliance. These chandeliers not only served a practical purpose but also contributed to the mosque’s intimate, contemplative atmosphere, encouraging focus and spiritual reflection.
Also the richly decorated mihrab and minbar, follow Ottoman artistic traditions. The mihrab is a decorative niche set into the wall of the mosque that indicates the direction of Mecca (qibla), which Muslims face during prayer. It is always positioned in the centre of the qibla wall and serves as a spiritual focal point within the prayer hall. In the Blue Mosque, the mihrab is made of finely carved white marble and framed by blue İznik tiles, making it easily visible from all areas of the space. Next to the mihrab stands the minbar, a raised pulpit from which the imam delivers the Friday sermon (khutbah) and other religious addresses. It typically has a staircase with a small platform at the top and is often elaborately decorated. In the Blue Mosque, the minbar is constructed from marble and features intricate detailing.
Visiting the Blue Mosque. Access, Prayer, and Atmosphere
Although still an active place of worship, the Blue Mosque is open to visitors outside of prayer times – that is, during periods when large, organised prayers are not taking place. During visiting hours, the interior is divided into two sections: a smaller area for visitors, which covers about one-third of the space, and a larger section reserved for Muslims in prayer. The two areas are separated by a low wooden balustrade. The entire floor of the mosque is covered with carpet, so visitors must enter barefoot. There are plenty of shelves along the walls where you can leave your shoes. Women are expected to cover their heads and hair; a hood is usually sufficient, but scarves are also provided at the entrance if needed.
While inside, we were able to observe Muslim men praying individually in the main prayer area. There is a separate space for women, which is not accessible to non-Muslim visitors. Private prayer, unlike the communal Friday prayer or the five daily group prayers, can take place at any time of day. Each worshipper prays at their own pace, always facing the mihrab, the prayer niche indicating the direction of Mecca. Before entering the prayer area, worshippers perform a brief purification ritual called wudu, which involves washing the hands, face, and feet. In fact, just outside the mosque, along one of its exterior walls, we noticed rows of taps with small stone seats, where people can sit and carry out this ritual cleansing. Once on the carpeted floor, worshippers go through a sequence of movements and recitations – beginning in a standing position, then bowing, kneeling, and finally touching the forehead to the ground in a posture of submission.
At certain times of the day – starting around dawn, usually close to 6 a.m. – you can hear the call to prayer, or adhan, broadcast from the mosque’s minarets. Traditionally recited by a muezzin, it is now most often played through loudspeakers. The adhan is an auditory signal for one of the five daily prayers and can be heard throughout the city. Interestingly, while standing outside, we noticed that the sound of the call to prayer didn’t always come from the same direction. Sometimes it seemed to be coming from the Blue Mosque; at other times, it echoed from Hagia Sophia, which stands just across the square. The two mosques often broadcast the adhan slightly offset from each other, creating a kind of call-and-response effect. The overlapping sound carries across the plaza, producing a layered, almost musical atmosphere that defines this part of Istanbul.
Visiting the Blue Mosque was not only a chance to admire one of Istanbul’s most iconic buildings, but also an opportunity to better understand how architecture, religion, and history intersect in this city. It’s a place that continues to function as both a house of worship and a symbol of imperial legacy – where past and present quietly coexist under one vast, tiled dome.