Eyüp Sultan Mosque stands just outside Istanbul’s old city walls, overlooking the Golden Horn. It is more than a majestic Ottoman structure – it is a focal point of Islamic devotion and Ottoman history. Built by Sultan Mehmed II in 1458 to commemorate the burial place of Abu Ayyub al-Ansari (Eyüp Sultan) – the standard-bearer of the Prophet Muhammad – the complex has been rebuilt and expanded over the centuries. The mosque’s heart is the tomb chamber where Abu Ayyub is said to lie, a site of pilgrimage and veneration. Today’s mosque dates from 1800, but its roots stretch back to the very conquest of Constantinople. The atmosphere in its courtyard – shaded by ancient plane trees and circled by Ottoman Baroque fountains and gates – conveys a sense of timeless reverence.

The two soaring minarets and central dome of Eyüp Sultan Mosque dominate the skyline at the Golden Horn’s edge. The first impression is of a tranquil sanctuary set apart from the bustle of Eminönü or Sultanahmet. Its exterior façade and porticos are framed by Old-World plane trees, while inside the prayer hall a vast central dome rests on semi-domes, reflecting the influence of classical Ottoman design. Travelers often pause here, as one writer noted, to admire the mosque’s “stunning architecture and intricate details” and to soak in the spiritual ambience.

More Than a Mosque: A Spiritual Heart of Istanbul

Eyüp Sultan Mosque is not merely an architectural landmark; it is a living shrine. To Muslims worldwide, this is hallowed ground because it houses the tomb of Abu Ayyub al-Ansari – a companion of the Prophet Muhammad who fell during an early Muslim siege of Constantinople in 673–674 AD. After the city’s final conquest in 1453, Mehmed the Conqueror followed a dream-revealed tradition and located Abu Ayyub’s grave near the city walls. He then built a memorial tomb (türbe) and a mosque over the site. The annual flow of pilgrims – who pray and tie prayer beads on the courtyard’s venerable plane tree – underlines its continued spiritual importance. For Ottoman sultans, being girded with the Sword of Osman in Eyüp’s shadow symbolized divine legitimization of their rule, embedding the mosque deeply in empire rituals.

As a history and culture guide, our aim is to explore every facet of Eyüp Sultan Mosque: from its founding legend and Ottoman ceremonies to the minutiae of its tilework and architecture, and even practical tips for a modern visitor. We will trace the life of Abu Ayyub, chronicle the mosque’s rise, fall and rebirth, and explain the design of its courtyards, domes and tomb. We will also dive into the atmosphere of the adjacent cemetery and district – the cable car up to Pierre Loti Hill, local bazaars and cuisines – giving you a complete picture of the Eyüp experience.

The Story of Abu Ayyub al-Ansari (Eyüp Sultan)

Who Was Abu Ayyub al-Ansari?

Abu Ayyub al-Ansari (Arabic: Khalid ibn Zayd ibn Kulayb) was a companion of the Prophet Muhammad, born into the Ansari tribe of Medina. He earned renown as the Prophet’s standard-bearer in battle. Unlike many who remained in Arabia, Abu Ayyub traveled with Muslim armies into Byzantine territories. In 672–674 AD, during the first Muslim siege of Constantinople under Caliph Mu’awiya I, Abu Ayyub fell wounded and died near the city walls. According to legend, he had prayed to die close to Constantinople so that the Muslim army would “fight around his grave”.

Eyüp Sultan Mosque’s very name (“Eyüp” being the Turkish form of “Ayyub”) honors this tradition. According to medieval accounts, Caliph Mu’awiya did indeed assign guards to Abu Ayyub’s grave. Over the centuries, the site outside the city’s walls took on sanctity as “Allah’s Friend’s Tomb” (Ebu Eyüp’ün Kabri).

The First Siege and Abu Ayyub’s Martyrdom

The story of Abu Ayyub’s death at Constantinople provides crucial context. Muslim sources say the Umayyad army camped near the city for two sieges (around 674 AD) but withdrew due to a plague among the troops. Abu Ayyub was mortally wounded before the withdrawal and died in his tent. His companions buried him quickly outside the walls on what is now the Eyüp site.

Centuries later, after Mehmet II conquered Istanbul in 1453, his mentor (the learned Sheikh Akşemseddin) reportedly dreamed that Abu Ayyub’s tomb lay just outside the city gate. The sultan took this as a divine cue: in 1458 he personally oversaw the excavation and confirmed the tomb. This “miraculous discovery” validated the site. Mehmet then commissioned a simple tomb and a masjid (mosque) on the spot. Thus, the first buildings over Eyüp Sultan’s grave date to just five years after conquest.

Veneration of a Martyr

Abu Ayyub al-Ansari is remembered as a noble martyr (shahid) in Islamic tradition. Even before the Ottoman era, some travelers mention a tomb here revered by devout Muslims. By the time of Mehmet II, the Ottomans seized on Abu Ayyub’s legacy. They proclaimed him the “protecting saint” of the new capital. Some reports say relics associated with him – such as strands of Prophet Muhammad’s hair, or a stone with the Prophet’s footprint – were enshrined in the mausoleum. Whether fact or legend, these relics made the türbe a must-visit shrine.

Starting with Mehmet II, Ottoman sultans brought coronation ceremonies to Eyüp to underscore their connection to the Prophet’s closest circle. The presence of Abu Ayyub’s tomb effectively sanctified the new dynasty. In the following centuries, every new sultan had himself girded with the Sword of Osman under the plane tree in Eyüp’s courtyard (see below) and thereafter visited the tomb. This religious and dynastic tradition fused spiritual prestige with statecraft. As historians note: even into the 20th century, when Mehmed V was girded in 1909, non-Muslims were invited to witness the ritual as “a testimonial to the empire’s continuity”.

The Dream and the Groundbreaking

When Mehmet II received word of the dream, Ottoman chronicles say he rose at dawn and ordered an immediate search near the old ramparts. Workers quickly uncovered remains and an inscribed relic chest. Over several days, many signs – including Arabic calligraphy confirming its sanctity – convinced Mehmet he had found Abu Ayyub’s grave. In his memoirs, Akşemseddin claimed divine guidance led the way.

With the location confirmed, Mehmet II ordered the construction of a tile-surmounted türbe directly over the burial spot. He also built a simple Friday mosque adjacent to it. These first buildings were relatively modest – a small stone mosque and tomb chamber – but they enshrined the place permanently. Within a few years (by 1462) the site became a pilgrimage destination. The ruling sultan himself would visit every year, consulting the guardian of the tomb on matters of state.

From Conquest to Empire: A Detailed History of Eyüp Sultan Mosque

The First Mosque After Conquest: A Symbol of a New Era (1458)

Commission by Sultan Mehmed II. After Eyüp Sultan’s tomb was confirmed, Sultan Mehmet II (Fatih) inaugurated the sacred precinct. By 1458 he had laid the foundations for a proper külliye (religious complex) on the site. This initial complex consisted of a small Friday mosque built directly in front of the tomb, together with supporting buildings. Early records mention a medrese (Islamic school), a darüşşifa (hospital), an imaret (soup kitchen for the poor) and a hamam (bathhouse) as part of the foundation endowment. In Ottoman Istanbul, constructing such a charitable complex was a common royal practice. The Eyüp külliye thus linked Mehmet II’s conquest with his Islamic mission.

Eyüp Sultan Mosque of 1458 was reportedly the first mosque Mehmet built in Constantinople. It emphasized continuity: he modeled it on Mosques of Rumeli Hisar or Edirne, using stone, domes and a portico. The original tomb chamber (built in 1458) was covered with turquoise and green tiles – the earliest instance of Iznik-style tile art in the empire. (Fragments of those 15th-century tiles have been found in the türbe’s walls.)

The new foundation was deliberately austere at first, since Mehmet wanted to focus resources on Topkapı and other projects. Still, the Eyüp complex served both religious and social needs. For example, the imaret and hamam helped integrate the local population – many were refugees from the wars – by providing food and healing. All building works were completed in phases during Mehmet’s reign.

Original Külliye: Mosque, Madrasa, Hammam, Imaret. Contemporary accounts and later scholarship confirm that Eyüp was once more than just a mosque. It was the center of a full külliye. The key components included the Al-Fatih Hamam (bathhouse), still extant albeit altered, and the Al-Fatih Imaret (soup kitchen), which operates as a charitable kitchen today. The medrese (theological school) unfortunately did not survive later reconstructions. In Ottoman custom, the külliye also encompassed a market and caravansarai at one time, sustaining the mosque financially.

In sum, the 15th-century Eyüp complex evoked a small Islamic city in miniature, grafted onto the old Byzantine ramparts. Its very existence proclaimed the Ottoman claim to the city as an Islamic capital.

The Sword of Osman: The Ottoman Coronation Ceremony

Why Eyüp? Spiritual Legitimacy. From the first Ottoman princes, succession was as much a spiritual ceremony as a dynastic one. By invoking the sword of Osman (Osman Gazi, the empire’s founder) and the blessing of a Companion of the Prophet, each new sultan drew divine approval. Eyüp Sultan Mosque fit this purpose perfectly. Ottoman chroniclers explain that the tomb of Abu Ayyub al-Ansari provided religious legitimacy to a new reign. As one academic summary notes, “whoever the heir, had his position cemented by being girded with the sword of Osman” at Eyüp.

Shortly after ascending the throne, the heir was summoned from Anatolia or Rumelia. He traveled to Istanbul – sometimes by ceremonial boat along the Golden Horn – and landed at the Eyüp pier. There he dismounted and proceeded on horseback toward the mosque. The parade route, lined with guards and dignitaries, passed by the Eyüp cemetery (itself lined with tombs of previous officials) on the way to the mosque entrance.

The Girding Ceremony. At the inner courtyard of Eyüp, in a platform under a great plane tree (the so-called “Eyüp tree”), the sultan was ceremonially girded. The famous Sword of Osman – a curved blade said to have belonged to Osman I – was placed around his waist by the Sheikh of the Mevlevi order from Konya. In some cases, other symbolic swords (attributed to Caliph Umar or to Sultan Selim I) were presented as well. Eyewitnesses of later centuries recall the Sultan being wrapped in a ceremony of Qur’anic recital and prayer. One report from 19th-century Istanbul notes that the young Sultan stood beneath “an ancient plane tree” on a raised platform as three swords were touched to his waist.

The context was highly charged: the ruler accepted his duty in sight of the Prophet’s companion’s shrine and amid Qur’anic blessings. Only after this did the sultan enter the mosque to pray as governor of the city. The new monarch then mounted the city gate arch (Edirnekapı) to lead a procession into Istanbul and finally to Topkapı Palace.

Famous Sultans Crowned Here. This ceremonial tradition is first attested in the 16th century, but it became official by 1583 under Murad III. Most later sultans from Suleiman the Magnificent to Ahmed I used Eyüp for their girding. For Suleiman, it tied him to the sacred lineage of Rome’s conquerors and Arabia’s martyrs. The practice continued until the very end of the Empire: Mehmed VI, the last Ottoman sultan in 1918, was still filmed having the sword fastened around him under the old tree.

Eyüp’s role in coronations gave it an almost semi-royal aura. Some visitors in the early 20th century noted that large paintings of sultans in grand procession lined the mosque walls (although these were later removed by the Republic). In short, any Ottoman visitor knew that to ascend the throne “one first had to bow at the tomb of Eyüp Sultan.”

Destruction and Rebirth: The 18th-Century Reconstruction

Earthquake of 1766 and Damage. Although the Fatih-era foundations survived centuries, nature and time took their toll. On May 22, 1766, a major earthquake struck Istanbul, damaging many domes and walls of Eyüp Sultan Mosque. By then the complex was in disrepair; some interior murals had faded, and the minarets had cracked. Visiting authors in the late 18th century describe the mosque as partly ruinous.

Under Sultan Selim III (r. 1789–1807), a decision was made to tear down much of the old mosque and rebuild. Selim III, influenced by Baroque tastes, commissioned a new design rather than restore the deteriorating 15th-century building. Historical records indicate that in 1798–1800 the structure (apart from the already-repaired minarets) was demolished and replaced with a new Baroque-style mosque. This ambitious project was unusually rapid – completed by 1800 – given the building’s size.

Rebuilding in Ottoman Baroque Style (1800). The new structure preserved the old footprint but introduced contemporary ornament. Its architect (likely a court master builder) adopted the late Ottoman Baroque style seen in other turn-of-the-century Istanbul mosques. The scheme featured an octagonal central dome with cascading half-domes, elaborate portals with volutes, and interior columns with Corinthian-like capitals. Blue-and-white Iznik tiles salvaged from older periods were reused alongside new tile panels (see below).

The courtyard was also reshaped: a new şadırvan (ablution fountain) of cream marble was installed, and the old sultan’s private portico (topkapı) was demolished. The grand plane tree platform – though replanted – was retained because of its symbolic value. When complete, Selim III’s mosque gleamed with fresh marble and gilding. The building was consecrated in 1800 with the same devotion as its predecessor. Even two decades later, Sultan Mahmud II had to rebuild one minaret knocked down by lightning in 1823, but otherwise the Selim III structure has stood to modern times.

The Mosque in the Modern Turkish Republic

After the Empire ended, Eyüp Sultan Mosque passed to the new Republic of Turkey. It remained an active congregation and a heritage site. In the 1940s and again in the 2000s, restoration projects preserved its domes, tiles and courtyard. Today the complex is managed by the Eyüp municipality; the türbe and mosque are well-maintained and free to visit. The tomb and sacred relics continue to draw pilgrims, while tourists appreciate its beauty. In short, Eyüp Sultan Mosque bridges Ottoman history and contemporary Istanbul as a living monument.

An Architectural Masterpiece: Ottoman Baroque Design

Although rebuilt in 1800, Eyüp Sultan Mosque stays true to classical Ottoman form, with a Baroque twist. The layout, light and decorative elements reflect Sinan’s influence (the celebrated 16th-century architect), yet the ornamentation shows late-18th-century style. In plain terms, it is one of Istanbul’s last great Baroque mosques.

The Grand Courtyard (Avlu): First Impressions

Approaching from the city, visitors first enter a broad outer courtyard. This space was expanded in the Selim III era. Its grey marble floor is dotted with tall plane trees that give shade, testaments to the site’s age. Along three sides runs a simple arcade of pointed arches on square pillars. A cream-colored şadırvan (ablution fountain) stands at the far end, with a tiled canopy and brass taps for ritual washing.

On the fourth side is the mosque’s imposing portal: a double-door portal topped by a sculpted pediment. The outer walls bear large calligraphic panels in black-on-white, quoting Qur’anic passages. These letters are framed by baroque arabesques – a reminder of the Selim III era’s ornate tastes.

From this outer courtyard one steps into an inner, rectangular forecourt. Here stands the famous plane tree. It grows on a raised marble platform decorated with small corner fountains. According to one guide, the “old plane tree” on that platform is “decorated with marble fountains at its corners”. (Legend says the original tree was planted from a cutting of a sacred tree in Medina.) The marble steps around the platform were once the ceremonial stage for coronations. Today visitors tie coloured ribbons and beads to the tree’s branches in hope or thanks.

The entrance gates to the inner courtyard feature filigreed iron-work and framed inscriptions from the Qur’an – reminders that one is passing from the profane world into a holy precinct.

The Ablution Fountain (Şadırvan)

The central fountain in the outer courtyard is a fine piece of craftsmanship. Its basin is octagonal white marble and is sheltered by a small dome on eight columns. Each column has an Ionic-style capital – unusual for an Ottoman mosque, reflecting the Baroque period’s taste for classical motifs. The fountain basin has brass taps on each face. This is where worshippers perform wudu (washing) before prayer.

Adding life to the space, the fountain’s water softly echoes through the courtyard. (According to one tourist account, it is “sometimes used by mothers to wash children’s feet” as a practical measure, a small daily ritual of purity.) Together with the plane trees, the fountain makes the courtyard a calm garden, setting a tranquil tone before entering the mosque proper.

The Prayer Hall: A Study in Light and Space

Stepping through the tiled marble portal, the visitor enters the carpeted prayer hall (harim). The effect is of soaring space and gentle light. A massive central dome (about 15–18 metres across) is ringed by smaller half-domes, in a classic “octagonal baldaquin” pattern where the dome’s weight is borne by eight pillars. This form was popularized by Mimar Sinan in the 16th century and is repeated here faithfully.

White-and-beige is the basic color scheme, but the eye is drawn upward to the dome’s Arabic inscriptions (in gold) on a dark band, and to abundant brass and gilt chandeliers. Natural light pours in through arched windows. The wall facing Mecca (qibla wall) is gentle curves in the arch, with a marble mihrab set into it. The mihrab niche, with its shell-like scalloped top, bears dark blue Kufic script saying “Allah” and green tile borders.

The columns inside the hall have plain shafts rising to capitals that vaguely recall Ionic order – another late Ottoman baroque touch. An elevated wooden minbar (pulpit) stands to the right of the mihrab; it is carved with elegant floral arabesques. Opposite, on the left, the müezzin mahfili (muezzin’s platform) is a small gallery. Both are painted wood with gilded details.

One of the most striking decorative features inside is the abundant use of İznik tiles. Many panels of floral and geometric tile line the lower walls around the prayer space. Some have deep “Armenian bole” red backgrounds dating to about 1580; others are later blue-and-white or polychrome panels from the 18th century. In fact, the mix of tile types in Eyüp reflects its complicated rebuild: some old tiles were reused and new ones added during Selim III’s era.

The Twin Minarets: Beacons on the Golden Horn

Flanking the mosque’s façade to the front are two tall minarets. Each rises in three octagonal fluted shafts, separated by rings of balconies. The stone minarets were actually part of the original 15th-century plan, but they were given Baroque decorations such as scrolling moldings by Ahmed III in the 18th century. One of the minarets was damaged by lightning in the 19th century and had to be rebuilt – hence the slight stylistic difference of the right-hand tower. Today, both stand as heralds on the Golden Horn: at sunset or dawn their slender forms are silhouetted against the sky, calling the faithful to prayer.

Comparing Old and New: What Changed?

Though rebuilt, Selim III’s mosque preserved the proportions of the original Fatih mosque. The prayer hall footprint is the same size, and the front courtyard still aligns with the city’s ancient street (the Cülus Yolu) leading to the Golden Horn. The key changes were mainly ornamental: the decoration became Baroque (curving arches, Arabesque carving, gilding) rather than the simpler early Ottoman style. Also, while the 1458 mosque had a smaller dome and fewer windows, the 1800 rebuilding added more clerestory windows to increase light. In summary, the current Eyüp Sultan Mosque is effectively a classical Ottoman dome and arch scheme dressed in 18th-century fashion.

The Sacred Heart: The Tomb of Abu Ayyub al-Ansari

At the core of Eyüp’s sanctity is the tomb chamber (türbe) of Abu Ayyub al-Ansari, situated just inside the mosque’s forecourt. This is the chamber that pilgrims most seek out, and it has a distinct atmosphere of reverence.

Architecture and Atmosphere of the Türbe

The türbe stands as a small octagonal rotunda attached to the mosque’s inner courtyard. Externally, it is topped by a dome with a gilded finial. Inside, visitors remove their shoes and enter quietly through a gilded lattice door. The chamber is modestly lit, the floor carpeted for prayer. At center lies the sarcophagus of Abu Ayyub (though the actual grave is beneath it). The coffin-shaped tomb is wrapped in a green shawl and encased behind a tall silver-plated filigree grille carved with Qur’anic verses. A golden chandelier above casts a gentle glow over the scene.

The air inside feels hushed and cool. Men and women often kneel at the grate edge, attempting to touch it or slip in slips of paper with prayers. Guards and imams patrol respectfully. The smell of wax and wood is faint from candles and furniture. Many describe it as “somber” and “peaceful” – far more spiritual than the outer parts of the mosque, which can bustle with tourists.

The Tiled Panels of the Tomb

One of the türbe’s most remarkable aspects is its tile decoration. The walls (and even parts of the entrance corridor) are covered floor to ceiling in Iznik tiles from different eras. A walking tour commentary explains that during the 1798-99 rebuild, Ottoman authorities salvaged many tile panels from earlier buildings and rearranged them here. Thus one sees a bewildering mix: on one wall, the famous “Armenian bole” tiles with an oxblood red background and blue-green lotus motifs; on another, classic blue-and-white saz-pattern tiles dated to the early 1600s.

Every tile panel is meticulously aligned, forming large pictorial inscriptions and arabesque motifs. The effect is that of a mosaic tapestry surrounding the tomb. Visitors often remark on the vibrancy of the blue and red tiles under the dim light, a vivid color against the silver and wood.

The “Footprint of the Prophet” and Sacred Relics

Perhaps the single most awe-inspiring object in the türbe is a carved stone disk set upright in a silver frame – the so-called “Footprint of the Prophet.” It is a carved impression of a human foot, encrusted with gems. Tradition holds that this is the Prophet Muhammad’s footprint, preserved in the stone on the day he rode a heavenly steed (isrā’) to Jerusalem. The Hosafev temple also attributes it as “footprint of prophet muhammad al-ansari” in Spanish. According to insiders, it was a gift from the Ottoman sultan to the shrine and has been paraded in processions in past centuries.

To one side is a small niche labeled “Mîzâb-ı Saadet” – the spout from the Dome of the Rock in Jerusalem believed to catch the Prophet’s rainwater. Other relics include a lock of hair said to be from Muhammad’s beard, encased in an ornate reliquary. These items are not permanent, however; they are sometimes loaned to museums or moved to the nearby Sacred Relics Pavilion. Still, having even copies of them on display heightens the feeling that one stands in a direct line to the Prophet himself.

The Silver Grille and Pilgrimage Experience

All around the sarcophagus is a delicate silver grille, chest-high, through which one cannot see the coffin itself. Pilgrims often press their foreheads to the cold metal. Above the grille is an arched wooden window (muvakkithane) through which specially invited guests could view the interior during state ceremonies. Today it remains closed and ornate.

For many believers, a visit to Eyüp is akin to a pilgrimage. They come to touch the grille, recite prayers, and seek barakah (blessing). The mosque supplies prayer beads for tying on the plane tree; others light candles outside. Guards quietly manage the crowds, separating men and women. Photographs are not allowed inside the tomb chamber, out of respect (unlike some other mosques).

In all, the türbe radiates a sense of history and sanctity. One commentator writes that the chamber is “the holiest ground in all of Istanbul” (after Mecca and Medina). Even non-Muslim visitors often report feeling a hush fall over the court of the türbe, as solemn as any cathedral sanctuary.

The City of the Dead: Exploring the Historic Eyüp Cemetery

Lying just west and north of the mosque’s courtyard, on the slope up to Pierre Loti Hill, is a vast graveyard – Eyüp Sultan Cemetery. For Ottomans of all ranks, being buried here was a great honor: tradition held that proximity to Abu Ayyub al-Ansari’s tomb would ensure a blessing in the afterlife. Over time, many sultans, viziers, and luminaries chose Eyüp as their final resting place.

A Desired Final Resting Place

Today’s cemetery consists of uneven terraced lanes crisscrossing steep hillsides, filled with row upon row of Ottoman-era gravestones. Black basalt headstones with carved turbans stand side by side with gray stones topped by fezzes or floral finials. As one history of Istanbul notes, Eyüp Cemetery “hosts graves of Ottoman sultans and court members, grand viziers, high-ranking religious authorities, civil servants and military commanders as well as intellectuals, scientists, artists and poets”. In short, it is one of the city’s most prestigious necropolises.

Walking its narrow alleys, visitors can peer at names and epitaphs in elegant calligraphy. Green-painted turbans on male graves usually denote an imam or holy man, while brown or multi-layered turbans marked statesmen or grandees (before the fez replaced the turban in 1829). Female graves rarely show headgear; instead they often bear ornamental finials or flower baskets. In fact, carved roses or tulips on women’s tombs symbolized beauty and grace, and sometimes the number of flowers indicated the number of children a mother had.

Decoding Ottoman Gravestone Symbolism

A visitor’s eye is often drawn to the sculpted “hats” atop each headstone, a uniquely Ottoman art. These granite or marble headdresses convey status. As one guide to tomb iconography explains, a “sarikli” (turban) indicates a religious scholar or high official, a “fesli” (fez) a civil servant or bureaucrat, and a “sikke” (Mevlevi cap) a Sufi mystic. Military officers often have carved swords or battle scenes on their stones, while doctors show candlesticks, and judges hold a book and pen. At the base, epitaphs in poetic Turkish often summarize the life of the deceased.

For example, look for the tomb of Grand Vizier Sokollu Mehmed Paşa (d. 1579). His tall headstone, with an elaborate multi-turban carving, lies among other 16th-century statesmen. Nearby stand the graves of Siyavuş Paşa and Lala Mustafa Paşa (the conqueror of Cyprus). A short stroll away lies the marble türbe of Mihrişah Valide Sultan (mother of Selim III, d. 1805), in Ottoman Baroque style, and that of Sultana Adile and Mihrişah, (royal ladies who contributed to the neighborhood). Even Sultan Mehmed V’s tomb (designed by architect Kemaleddin Bey in 1918) is here.

Each tomb has its own story, but what unites them is a quest: the chance to rest near Abu Ayyub’s sacred grave. One old saying went: “Whoever dies anywhere else is unlucky.” Modern-day Turks still arrange to be buried here, and even in revivalist times hundreds of grave plots were opened around Eyüp. For a visitor, the cemetery is like an open-air museum of Ottoman genealogy.

A Complete Visitor’s Guide to Eyüp Sultan Mosque

Planning Your Visit: Best Times and Days

Eyüp Sultan Mosque draws crowds at many times of year. To enjoy it more quietly, try visiting on a weekday morning. According to guidebooks, spring (April–June) and autumn (September–November) offer the most pleasant weather for strolling the hill, while summer months can be hot and attract both local Istanbulites and foreign tourists. Winter and rainy days see fewer visitors, but cold days can limit exploring the hilltop.

Crowds and Prayer Hours. The site is busiest on Fridays (the main Muslim prayer day), during Ramadan evenings, and on Turkish holidays. One travel blog bluntly warns: “Don’t go on 1st May [Labor Day]…or any Turkish national holiday, or even on a Sunday,” as locals flood the hill for leisure. Indeed, on national holidays and summer weekends Pierre Loti Cafe and Eyüp’s stairs fill up. If you prefer solitude, aim for a weekday. Also keep in mind the mosque closes to tourists during the five daily prayers, especially the Friday noon prayer. A practical tip: the doors are typically closed about 30 minutes before each prayer ends. Thus check local prayer timetables (e.g. on the Eyüp municipality website) to avoid being locked out.

Visiting During Ramadan. Ramazan brings a special atmosphere. The courtyard may have long lines after sunset for iftar (breaking fast), and night prayers can draw extra worshippers. For many, the illumination of the mosque by lamps and the communal spirit is memorable. However, tourists should plan early or late if visiting at that time, as access becomes more limited.

How to Get to Eyüp Sultan Mosque

Eyüp Sultan sits on Istanbul’s European shore of the Golden Horn. There are multiple ways to reach it:

• By Ferry (Golden Horn Line): From the Eminönü docks (near the Spice Bazaar), take the Golden Horn ferry (Haliç line) north to Eyüp pier. The boat ride itself is scenic, tracing the Horn beneath Galata. From Eyüp pier it’s about a 10–15 minute walk up the hill and through lanes to the mosque area. (Some ferries continue on to Alibeyköy – be sure to disembark at Eyüp.)
• By Tram: The new T5 tram line connects Eminönü to Alibeyköy. Two stations – Eyüp Sultan (just below the mosque) and Piyerloti Tepesi (for Pierre Loti Hill) – serve the area. From the Eyüp stop it’s a short uphill walk (or steep climb) to the mosque door.
• By Bus/Minibus: Dozens of buses run from central Istanbul. Popular routes start at Eminönü (No. 99 in old numbering, now 99H or 99E) or from Taksim (İstiklal) through Karaköy. Look for buses labeled Eyüp, Pierre Loti, or Alibeyköy. The historic Balat-Pier Loti bus (#36 or similar) is also an option. Ask locals if unsure, as many bus lines converge on Eyüp in the evening.
• By Taxi/Rideshare: A taxi from Sultanahmet or Taksim costs around 80–100₺ (depending on traffic) and is straightforward. Tell the driver “Eyüp Sultan Camii”. Note that traffic can be heavy along the shore road in rush hour.
• Cable Car (Teleferik) to Pierre Loti: If you want to combine the mosque visit with a trip up the hill, take the teleferik. The lower station is beside the Eyüp Cemetery at the base of the hill (just past the mosque). A short three-minute gondola ride takes you to the Pierre Loti Cafe plateau. (Alternatively, one can climb the stone steps to the top in 15–20 minutes through the cemetery, as many locals do.)

As one guide notes, Eyüp is easy to reach: “Ferries from Eminönü, Karaköy or Üsküdar bring visitors directly to Eyüp”, and the tram or cable car provide alternatives. The site’s municipality also runs shuttles on special occasions. The bottom line: it’s well-linked to the rest of Istanbul.

Essential Etiquette for Tourists: Visiting with Respect

Eyüp Sultan is a working mosque and a sacred site. Visitors should observe conservative etiquette, similar to any major mosque:

• Dress Code: As in all Istanbul mosques, modest clothing is required. Women must cover their hair, shoulders and knees (scarves are usually provided at the entrance). Men should wear long pants (no shorts) and avoid sleeveless shirts. Footwear is removed before entering the mosque or türbe rooms. In practice, visitors see worshippers in traditional Turkish attire or conservative Western clothes – for tourists, simple trousers and a light jacket (for women) are fine, plus a scarf on hand.
• Behavior: Keep quiet and respectful. Do not walk in front of people who are praying. It is polite to step aside if someone is kneeling or prostrating. Photography of the outside courtyard and mosque building is allowed, but no flash or staging. Inside the prayer hall and tomb, photography is normally forbidden (the spirituality demands no distractions). Signs or attendants will indicate the areas where cameras must be off.
• Gender Sections: During prayers, men and women pray in separate areas (men on the right side and women on the left from the mihrab perspective). Tourists may enter either side outside prayer times, but avoid crossing into worshippers’ lines. Generally, female visitors stand slightly back in the left side, male visitors on the right.
• Can Non-Muslims Enter the Mosque? Yes, non-Muslims are welcome in the courtyard and even inside the main prayer hall, provided it is not prayer time. Eyüp Sultan is less restrictive than some other mosques; many guides note “the mosque is open to visitors outside of prayer times”. The türbe room, however, is usually closed to non-Muslims (due to the relics and the hallowed nature of the tomb). Women in particular may enter the tomb room on Friday afternoons if Muslim authorities permit, but otherwise they should not insist. In practice, respectful tourists (of any faith) can walk through the mosque’s nave on weekdays, quietly admiring the architecture before exiting through the graveyard paths.
• Shoes: Remove shoes at the racks or shelves provided (usually in the entrance lobby to the mosque). Carry your shoes or leave them neatly; do not point your shoes toward the qibla wall.
• Donations: Admission is free, but contributions are welcome. You will see a donation box at the mosque entrance – giving a small amount to support the mosque’s upkeep is considered polite, though not obligatory.

In short, treat Eyüp Sultan Mosque as you would any revered cultural heritage site. Dress and act with courtesy. Then you can absorb both its historic grandeur and its still-living spirituality.

Entrance Fee and Opening Hours

The Eyüp Sultan Mosque is free to enter for visitors. There is no entrance fee; the mosque operates by waqf endowment and public support. Opening and closing times do vary seasonally. As of the latest info, the mosque is generally open daily from early morning until about 20:00–22:00 in summer, slightly earlier in winter (closing around 18:00). However, because it must clear out before each prayer, tourists should arrive well before these hours. A good rule: plan to finish your visit at least 30 minutes before the evening azan to be safe. The Eyüp Municipality or local signage will confirm precise times.

Beyond the Mosque: Exploring the Eyüp District & Pierre Loti Hill

Eyüp Sultan Mosque is the start of a whole district of interest. Plan an extra hour or two to enjoy the surroundings, from hillside views to historic bazaars.

The Eyüp Cable Car (Teleferik): A Ride with a View

Just beside the cemetery is the Eyüp-Piyer Loti cable car station (Turkish teleferik). For a small fare, you can ride the gondola up through pine trees to the Pierre Loti café plateau. The ride is short (about 5 minutes) but the view is delightful. You slowly emerge from the green hillside to panoramic vistas of the Golden Horn and the old city. Many locals and tourists take this quick ride for the experience alone. It saves the 15-minute uphill walk. One travel blogger casually notes, “We knew about the short cable car ride (teleferik) that would carry us to our destination” – indeed, it is now a convenient part of the Eyüp outing.

Pierre Loti Hill: The Best Panoramic View of the Golden Horn

Once at the top, you arrive at Pierre Loti Hill (Turkish: Pierre Loti Tepesi), named after the French writer Pierre Loti (real name Louis Marie-Julien Viaud, 1850–1923). A naval officer and novelist enamored with Ottoman culture, Loti spent time in Istanbul in the 1870s. He wrote the novel Aziyade (1879) about a romance in Istanbul, and often visited this hill’s original coffee house. According to one account, Loti loved the view of the Golden Horn so much that when he couldn’t visit, he described it in his writings. The present hilltop café was later named in his honor, and Loti was made an honorary Turkish citizen.

Today, the café’s red-and-white checked tables offer cups of tea or Turkish coffee alongside that view. It is a perfect vantage point for photographs: the Golden Horn below is lined by the silhouette of mosque domes and the Galata Bridge leading to the old city. (Popular sunset times fill the café with cameras clicking.) One guide praises Pierre Loti Hill as “one of the best places to visit to experience panoramic views of the Istanbul skyline and along the Golden Horn”. After enjoying the view (and perhaps a slice of baklava or ayran), visitors can walk a few more minutes through shaded paths down a side of the hill, winding back toward the Eyüp district. Keep an eye out for cats – the hill is famously cat-friendly.

Eyüp Toymakers Bazaar and Local Crafts

Descending from the mosque (to the left of the main entrance) is a narrow historical shopping lane known as Eyüp Otantik Çarşı. Here, and on the adjacent Balaban Yolu, you will find shops selling traditional items. Many stalls offer prayer beads (tesbih) of amber or olive wood, embroidered prayer rugs, and Talavera-painted tiles. Small workshops sell wooden toys – Eyüp was once famous for hand-crafted toys, a trade that continues on a small scale. Pastry shops and cafes abound too: stop for a simit (sesame bagel) or Turkish delight. One travel note mentions “the lively area around it offers historical buildings, shops and cafes”.

For a truly local snack, try kaymak (clotted cream) with honey on fresh bread – many Eyüp bakers and dairy shops claim to make the best in Istanbul. Savory snacks like lahmacun or köfte grills are also easy to find near the mosque. Sitting at a sidewalk café, one can watch pious visitors mix with strolling locals and enjoy the small marketplaces of Eyüp.

Eyüp Sultan Mosque in Culture and Art

Eyüp Sultan Mosque has left traces in art and literature. Ottoman miniatures of Istanbul sometimes include the Eyüp courtyard, especially in scenes of Sultan coronations or city panoramas. In the 19th century, Western artists and orientalist painters sketched Istanbul scenes including its skyline – the twin minarets of Eyüp often appear in background views of the Golden Horn. In travel literature, Eyüp was depicted by many writers as a mystical site; for example, the French writer Gustave Flaubert reportedly visited in 1850 and described the serene courtyard of Eyüp in his letters. In modern Turkish literature, Eyüp’s atmosphere often figures in stories of spiritual seeking or where the old city’s past touches everyday life. (For instance, local novelist Sait Faik mentions Eyüp in reflections on the city’s memory.)

In contemporary media, the mosque occasionally appears in films or TV series set in old Istanbul. Photographers prize the play of light through its colored tile corridor. And writers on Islamic art point to its extraordinary Iznik tile panels – some are now exhibited in museums worldwide, a testament to the mosque’s design excellence.

In short, while Eyüp Sultan Mosque is not as frequently portrayed as Hagia Sophia or the Blue Mosque, it remains a symbol of Istanbul’s sacred heritage. Its image is catalogued in archives and guidebooks as emblematic of Ottoman piety and art.

Frequently Asked Questions (FAQ)

Q1: What is the most important thing to see at Eyüp Sultan Mosque?
The centerpiece is undoubtedly the türbe of Eyüp Sultan (Abu Ayyub al-Ansari). Inside, the silver-encased sarcophagus draws pilgrims’ awe. As one architectural guide notes, “the sarcophagus is enclosed by a Baroque-style silver screen”, and its surrounding tiles and relics form the focal point. In practice, most visitors enter the tomb chamber first, bow at the grille, and spend time silently praying or meditating there. In the courtyard, the raised marble platform with its plane tree (where sultans were girded with Osman’s sword) is also a poignant sight. Afterward, one should walk through the prayer hall to admire the dome and tilework, which many find unforgettable.

Q2: How much time should I allocate for a visit?
To see the mosque and tomb thoroughly, plan at least 1–2 hours. Entering the inner court and tomb often takes 15–30 minutes if there is a line. The prayer hall and courtyard can be explored in another 15 minutes or so. If you also wish to visit the cemetery lanes, walk up to Pierre Loti Hill, or browse the bazaars, budget half a day. Many travelers treat Eyüp as a morning outing, then have lunch at the hilltop café.

Q3: Is it safe to visit the Eyüp district?
Yes, Eyüp Sultan and its surroundings are generally very safe for tourists. It is a conservative but friendly neighborhood. Thousands of local families visit regularly for worship and leisure, and there has been no special security issue. Normal precautions for any urban area (beware of pickpockets in crowds, keep belongings secure) are always wise, but no special risks have been reported at Eyüp. The municipality also keeps the mosque and park areas well lit and patrolled. Many guide reviews comment on how “tranquil” and peaceful the mosque environs feel.

Q4: Are there restrooms available for the public?
According to available information, there are public restrooms in the mosque courtyard area, but they may not be immediately obvious. Many visitors note that restrooms in Eyüp Sultan Mosque are somewhat hidden and often near the cemetery entrance or at adjacent restaurants. It’s a good idea to ask the mosque attendants or local shopkeepers. (One travel site mentions that “restroom facilities may be located at a distance from the mosque” without specifying exactly where.) In any case, the complex is large and there will be facilities before you finish your visit.

Q5: Is the area accessible for people with disabilities?
The main courtyard and prayer hall are on level ground, so a wheelchair can access the mosque entrances. However, there are some steps and uneven paving (especially up to the tomb and into the old cemetery). The mosque ramps are minimal. The upstairs gallery is on a level reachable by a small ramp, but some ramped entrances may be narrow. The cable car to Pierre Loti can be a good option for those with limited mobility to enjoy the view without climbing. In short, modest assistance may be needed (e.g. from a companion) for full access, but it is not a huge obstacle. The sources did not list official disability info for this historic site, so if you have concerns it might be best to call ahead to the mosque’s administration.

Q6: Can I combine a visit with other nearby attractions?
Absolutely. Eyüp Sultan Mosque is ideally situated for a half-day of exploration. Immediately next door is the Eyüp Cemetery (one of Istanbul’s largest historic graveyards) and beyond that, the Pierre Loti Cafe on the hill, as described above. A short tram or bus ride away is the Roman-era Ağa Mosque or the Pierre Loti Cemetery. The neighborhood has preserved Ottoman wooden houses and small museums (for example, the nearby Turkish Islamic Arts Museum, though it has moved locations). If you leave Istanbul along the Golden Horn by boat, consider a stop at the venerable Rustem Pasha Mosque on the same shore. Many tourists pair Eyüp with a cruise on the Golden Horn.

Q7: What is the spiritual significance of the plane tree in the courtyard?
The large plane tree at the center of the mosque’s inner courtyard is venerated as a living symbol. Ottoman chronicles say it was planted from a cutting of a holy tree in Medina. More tangibly, its platform was the stage for the Sword of Osman ceremony: as one source vividly describes, the Ottoman sultan stood on a “small platform, over which towers an ancient plane tree” between the tomb and mosque while aides wrapped him with the imperial sword. Thus, the tree witnessed every sultan’s accession ritual for centuries. In local tradition today, pilgrims tie prayer beads and written wishes onto its branches. In short, the Eyüp plane tree stands as a shrine of victory and blessing – a living link between the mosque’s sacred past and present.

Q8: Are there any specific days or events to avoid when planning a visit?
Yes. As noted above, Friday midday (Jum‘a) is the most crowded time, since local Muslims attend Friday prayer. Also Turkish national holidays and weekends should be avoided if you want fewer crowds. Eyüp Hill is a favorite Sunday outing for Istanbul families. One eyewitness account warns sharply, “Don’t go on 1st May (Labour Day)… or on any Turkish national holiday, or even on a Sunday… this is a very popular spot!”. In practice, the most peaceful visits are on weekday mornings, outside Ramadan and major holidays. During Ramadan evenings (iftar time), the mosque sees many worshippers, so it may be best to visit in the late morning or early afternoon if possible.

Q9: How much is the entrance fee?
There is no entrance fee to visit Eyüp Sultan Mosque and the tomb. It is free to enter all open areas. (The upkeep is funded by waqf and municipal support.) Donations are welcome but not required.

Q10: Are guided tours available?
Yes, guided tours in multiple languages are often offered around Eyüp. You can arrange a private guide to explain the history and symbolism as you walk the complex. Some city tours include Eyüp, and the entrance allows hired guidebooks. Whether guided or not, clear information signs are posted in the courtyard and inner hall, so a curious visitor can learn many key facts even solo.

Q11: Is photography allowed inside?
Photography is freely allowed in the outer courtyard and on the mosque portico. Flash photography is discouraged as it distracts worshippers. Inside the prayer hall and tomb, photography is forbidden out of respect. Signs at the doorway of the tomb explicitly instruct visitors not to take photos of the interior space or relics. Even in the prayer hall, it is considered impolite to aim cameras during prayer times. (Many travel writers note this rule.) For best results, save your photos for the grand exterior facades and views of the Golden Horn.

Q12: Is the Eyüp area safe at night?
The immediate mosque environs remain open until dusk, after which gates close. The surrounding district is safe but relatively quiet at night. If you stay after dark, stick to the well-lit main street (the hilltop street by Eyüp Cemetery) and major cafés. Istanbul’s general safety rules apply: avoid empty alleyways alone. Many locals do evening strolls in Eyüp after prayer, so you’ll see others around. In sum, Eyüp is not known for any specific danger, but be mindful as in any urban area after sunset.