When you visit Ankara, Haji Bayram Veli's magnificent mosque stands as the city's most revered sacred site, ranking 4th among 350 attractions in the region. Built during the Ottoman Empire between 1427-1428, this historical treasure offers a glimpse into Turkey's rich religious heritage.
The Hacı Bayram Veli Mosque isn't just architecturally impressive with its 30-meter dome and 50-meter minaret, but also historically significant. Founded by Hacı Bayram Veli, a revered Muslim saint who established the Bayramiye dervish order around 1400, the mosque has undergone several transformations since its original construction. Furthermore, the site gained international recognition when it was added to UNESCO's tentative World Heritage list in 2016.
Despite its ancient origins, the mosque continues to serve as an active place of worship with an impressive capacity for 6,000 people—4,500 in the enclosed area and 1,500 in the open area. Additionally, the mosque complex includes the 18th-century tomb of Osman Fazıl Pasha in its garden, creating a multi-layered historical site that captures centuries of Turkish history.
Born in 1352 in Solfasol (Solfasıl/Zulfazıl), a small village on the edge of Cubuk Suyu in Ankara, the man who would become one of Turkey's most influential Sufi masters began life with the name Nûmân bin Ahmed bin Mahmûd. As the eldest of three siblings, young Numan showed exceptional intellectual promise from an early age.
Immersing himself in both religious and natural sciences, he studied the interpretation of the Koran, hadith, and canon law by attending courses with prominent scholars in Ankara and Bursa. His academic prowess eventually led him to become a professor at the Black Madrasah of Ankara, built by Melîke Hâtun, where he quickly gained a reputation and respect among the people.
Nevertheless, despite his scholarly achievements, Professor Numan felt a spiritual emptiness. According to historical accounts, a profound dream prompted him to abandon his academic career and turn toward mysticism. This pivotal moment led him to seek guidance from Şeyh Hamid-i Veli, commonly known as Somuncu Baba.
Their fateful meeting occurred in Kayseri during the Feast of Sacrifice (Eid al-Adha). Recognizing something special in Numan, Somuncu Baba gave him the name "Bayram," saying, "We are celebrating two bayrams on the same day". Subsequently, the two mystics traveled together to Bursa and even performed the Hajj (pilgrimage to Mecca) together, during which Somuncu Baba continued to teach his eager disciple the principles of Sufism.
Following the death of his spiritual master in 1412, Hacı Bayram Veli established the Bayramiye order (tariqa) in Ankara around the year 1400. After performing the funeral prayer for his teacher, he returned to Ankara and built a dervish lodge on the site where his tomb and mosque now stand.
The Bayramiye order represented a unique synthesis of existing Sufi traditions, combining elements of Khalwatī, Naqshbandī, and Akbarī Sufi Orders. What truly distinguished this order from others, however, was its strong emphasis on productive labor and craftsmanship. Hacı Bayram Veli encouraged all his disciples to engage in manual work, particularly farming and artisanship.
Under his charismatic leadership, the order quickly flourished, spreading beyond Ankara to the Ottoman capital, Istanbul, where several tekkes (Sufi lodges) were established. Moreover, the order expanded into the Balkans—especially in Bosnia, Macedonia, and Greece—and even reached as far as Cairo, Egypt.
Hacı Bayram Veli's influence on Anatolian Sufism was profound and far-reaching. His approach to Sufism emphasized practical spirituality that integrated mystical experience with productive labor. Rather than focusing solely on establishing tekkes or foundations, he and his dervishes prioritized farming and collecting donations for the poor while moving through marketplaces with banners, musical instruments, and symbols.
His growing popularity eventually caught the attention of Sultan Murad II, who—concerned by rumors of potential rebellion—summoned Hacı Bayram to Edirne, the Ottoman capital at that time. For this important meeting, Hacı Bayram took his distinguished disciple Akşemseddin with him. Once the Sultan realized the accusations were unfounded, he developed great respect for the Sufi master, engaging in private consultations about worldly matters and spiritual questions.
Among his most notable disciples were Akşemseddin (who would later spiritually guide Mehmed II in the conquest of Constantinople), Bıçakçı Ömer Efendi, Göynüklü Uzun Selâhaddîn, the brothers Yazıcızâde Muhammed and Ahmed Bîcân, and his son-in-law Eşrefoğlu Rûmî. These disciples ensured that his spiritual legacy continued long after he died in 1430.
Although the Bayramiye order is almost non-existent today, its influence continues through other Sufi orders, particularly through figures like Aziz Mahmud Hudayi (founder of the Jelveti order) and the prolific writer and Muslim saint İsmail Hakkı Bursevî.
Born in 1352 in Solfasol (Solfasıl/Zulfazıl), a small village on the edge of Cubuk Suyu in Ankara, the man who would become one of Turkey's most influential Sufi masters began life with the name Nûmân bin Ahmed bin Mahmûd. As the eldest of three siblings, young Numan showed exceptional intellectual promise from an early age.
Immersing himself in both religious and natural sciences, he studied the interpretation of the Koran, hadith, and canon law by attending courses with prominent scholars in Ankara and Bursa. His academic prowess eventually led him to become a professor at the Black Madrasah of Ankara, built by Melîke Hâtun, where he quickly gained a reputation and respect among the people.
Nevertheless, despite his scholarly achievements, Professor Numan felt a spiritual emptiness. According to historical accounts, a profound dream prompted him to abandon his academic career and turn toward mysticism. This pivotal moment led him to seek guidance from Şeyh Hamid-i Veli, commonly known as Somuncu Baba.
Their fateful meeting occurred in Kayseri during the Feast of Sacrifice (Eid al-Adha). Recognizing something special in Numan, Somuncu Baba gave him the name "Bayram," saying, "We are celebrating two bayrams on the same day". Subsequently, the two mystics traveled together to Bursa and even performed the Hajj (pilgrimage to Mecca) together, during which Somuncu Baba continued to teach his eager disciple the principles of Sufism.
Following the death of his spiritual master in 1412, Hacı Bayram Veli established the Bayramiye order (tariqa) in Ankara around the year 1400. After performing the funeral prayer for his teacher, he returned to Ankara and built a dervish lodge on the site where his tomb and mosque now stand.
The Bayramiye order represented a unique synthesis of existing Sufi traditions, combining elements of Khalwatī, Naqshbandī, and Akbarī Sufi Orders. What truly distinguished this order from others, however, was its strong emphasis on productive labor and craftsmanship. Hacı Bayram Veli encouraged all his disciples to engage in manual work, particularly farming and artisanship.
Under his charismatic leadership, the order quickly flourished, spreading beyond Ankara to the Ottoman capital, Istanbul, where several tekkes (Sufi lodges) were established. Moreover, the order expanded into the Balkans—especially in Bosnia, Macedonia, and Greece—and even reached as far as Cairo, Egypt.
Hacı Bayram Veli's influence on Anatolian Sufism was profound and far-reaching. His approach to Sufism emphasized practical spirituality that integrated mystical experience with productive labor. Rather than focusing solely on establishing tekkes or foundations, he and his dervishes prioritized farming and collecting donations for the poor while moving through marketplaces with banners, musical instruments, and symbols.
His growing popularity eventually caught the attention of Sultan Murad II, who—concerned by rumors of potential rebellion—summoned Hacı Bayram to Edirne, the Ottoman capital at that time. For this important meeting, Hacı Bayram took his distinguished disciple Akşemseddin with him. Once the Sultan realized the accusations were unfounded, he developed great respect for the Sufi master, engaging in private consultations about worldly matters and spiritual questions.
Among his most notable disciples were Akşemseddin (who would later spiritually guide Mehmed II in the conquest of Constantinople), Bıçakçı Ömer Efendi, Göynüklü Uzun Selâhaddîn, the brothers Yazıcızâde Muhammed and Ahmed Bîcân, and his son-in-law Eşrefoğlu Rûmî. These disciples ensured that his spiritual legacy continued long after he died in 1430.
Although the Bayramiye order is almost non-existent today, its influence continues through other Sufi orders, particularly through figures like Aziz Mahmud Hudayi (founder of the Jelveti order) and the prolific writer and Muslim saint İsmail Hakkı Bursevî.
The magnificent structure of Hacı Bayram Mosque emerged in the early 15th century, precisely in 1427-1428, as a tribute to the revered Sufi master. Located in the Ulus district of Ankara, the mosque stands adjacent to the ancient Temple of Augustus, creating a fascinating juxtaposition of Islamic and Roman heritage.
Initially, the mosque was constructed shortly after Hacı Bayram Veli's death, becoming a central hub for spiritual learning and devotion. The timing of its construction coincided with a period when Ottoman architecture was drawing inspiration from both Islamic and European artistic traditions. This unique cultural blend made Ottoman architecture distinct, as it belonged simultaneously to both worlds.
Over time, the mosque underwent several renovations, primarily in the late 17th and 18th centuries, which significantly altered its original appearance. Notable restoration work was carried out in 1714 by Mehmet Baba, a descendant of Hacı Bayram Veli himself. Further restoration efforts were undertaken by the General Directorate of Foundations in 1940 and 1947, ensuring the preservation of this historic monument.
The Hacı Bayram Mosque exemplifies a fascinating blend of Seljuk and Ottoman architectural styles, giving it a unique charm. Primarily, the mosque features a rectangular plan with later additions to the north and west sections. The main structure combines carefully selected materials that were typical of Ottoman construction techniques.
The mosque's walls utilize a combination of brick and stone, topped with a distinctive wooden roof. At the southeast wall stands a minaret with two balconies ("şerefe"), featuring a square plan, stone base, and cylindrical brick body. Like many historical minarets in Turkey, it was constructed using cut stone, masonry blocks, or a combination of these materials.
Inside, the mosque boasts exceptional craftsmanship. The wooden ceiling contains a striking hexagonal rosette in the center, framed with six rows of flowered borders. The interior space features flower-patterned cornices along the ceiling edges, which are also present in the women's section. Additionally, the lower windows of the mosque are rectangular with pointed arch niches on the exterior, while the upper windows showcase pointed arches with plaster gratings and stained glass.
One of the most remarkable interior features is the extensive use of Kütahya tiles that extend up to the top of the windows. These decorative elements, added in the 18th century, complement the beautiful calligraphy and wooden decorations throughout the mosque.
The architectural genius behind the Hacı Bayram Mosque was Mimar (Architect) Mehmet Bey, who oversaw its construction in the 15th century[38]. Though information about Mehmet Bey's background is somewhat limited in historical records, his work on the Hacı Bayram Mosque stands as a testament to his architectural skill and understanding of Ottoman design principles.
Mehmet Bey's approach to the mosque's design reflected the grand tradition of Ottoman architecture that was becoming established during the 15th and 16th centuries. His design incorporated elements derived from the complex architectural developments occurring throughout Anatolia, particularly in cities like Manisa, İznik, Bursa, and Selçuk.
In all likelihood, Mehmet Bey would have been familiar with the concept of the külliye – a common Ottoman architectural complex that typically included mosques, mausoleums, madrasahs, and tekkes (buildings housing dervishes). Indeed, the Hacı Bayram Mosque complex includes the tomb of its namesake, positioned adjacent to the mihrab wall and built in 1429.
While the Hacı Bayram Mosque may not have the imposing scale of later Ottoman masterpieces like the Süleyman or Şehzade külliyes, it nevertheless represents an important step in the evolution of Ottoman sacred architecture that would reach its zenith in the following century.
The artistic craftsmanship of Hacı Bayram Mosque reveals itself through intricate details that have survived centuries of history. From delicate woodwork to colorful tiles, these elements showcase the refined Ottoman aesthetic that flourished in Anatolia.
Inside the mosque, your eyes are immediately drawn to the exquisite wooden ceiling with its striking hexagonal rosette centerpiece, framed by six rows of flowered borders. This masterful design repeats in smaller scale on the central rectangular panel of the ceiling in the women's section. The edges of the interior ceiling are adorned with flower-patterned cornices, creating a visual harmony throughout the space.
Perhaps most captivating are the colorful Kütahya tiles that line the interior walls up to the tops of the windows. These 18th-century decorative elements showcase the finest of Turkish ceramic artistry. Above the tiles, the transition to plain wall is elegantly achieved through a border of chiseled palmette.
The mihrab (prayer niche) displays remarkable craftsmanship with its plaster construction using molding techniques and stalactite niched form. Notably, verses from the Quran are inscribed in five rows on the pediment. Equally impressive is the mimbar (pulpit), crafted with the false "kündekari" technique and displaying fine workmanship with painted wood engravings created by the artist Nakkaş Mustafa.
At the southeast wall stands a distinctive minaret with two balconies ("şerefe"), featuring a square stone base and cylindrical brick body. The minaret's unique construction incorporates spolia—repurposed materials likely obtained from the adjacent Roman temple.
The transition between the square base and circular shaft is artfully executed through inverted triangles, while three white moldings adorn the section up to the first gallery. The structure culminates in a conical roof, creating a silhouette that complements yet contrasts with the mosque's rectangular form.
Throughout its nearly 600-year history, the mosque has undergone several significant restorations that have altered its original character. The first major documented renovation occurred in 1714 under Sultan Ahmet III, commemorated by inscriptions on the southwest facade. This extensive work primarily shaped the interior decorative elements we see today.
Subsequently, Sultan Mustafa III (1757-1774) continued these renovation efforts, primarily focusing on tile work. In modern times, the General Directorate of Foundations undertook comprehensive restorations in 1940 and 1947, including renewing the brick facing and extensive interior work.
During the 2011 restorations, conservators took a more scientific approach—cleaning and stabilizing wooden elements, hand-carved decorations, and tile coatings while revealing original hand-carved decorations in the women's section that had been hidden under oil paint.
Standing at Hacı Bayram Veli Mosque offers more than just a religious experience—it presents a fascinating journey through multiple historical eras. The mosque complex sits at a unique crossroads of civilizations, where ancient Roman ruins meet Ottoman Islamic architecture.
Directly adjacent to the mosque stands the partially preserved Temple of Augustus, built between 25-20 BCE. This remarkable Roman structure predates the mosque by approximately 1,450 years and features the famous "Monumentum Ancyranum"—the Latin and Greek inscription of Emperor Augustus's political testament. In essence, these ancient marble walls bear witness to the achievements of Rome's first emperor, making it one of the most significant Roman inscriptions ever discovered.
Over time, the mosque and temple have become visually integrated, with the mosque's eastern wall actually touching the temple's western wall. This extraordinary architectural juxtaposition symbolizes the layers of Anatolian history—pagan Roman civilization giving way to Islamic Ottoman culture.
Positioned adjacent to the mosque's mihrab wall, Hacı Bayram Veli's tomb (türbe) was constructed in 1429, shortly after his death. This octagonal structure draws countless pilgrims seeking spiritual blessings (baraka). Visitors often tie pieces of cloth or thread to the tomb's windows as part of traditional prayer rituals, believing the revered saint will help fulfill their wishes.
The tomb complex also houses the 18th-century burial site of Osman Fazıl Pasha in its garden, adding yet another historical dimension to the site.
Beyond the immediate mosque-temple complex, the surrounding Ulus district contains numerous historical structures. Nearby stands Arslanhane Mosque (Lion House Mosque), dating from the 13th century and representing Seljuk architecture with its wooden columns and capitals. Furthermore, just a short walk away is Aslanhane Camii, one of Ankara's oldest surviving mosques.
The area around Hacı Bayram Veli has been continuously inhabited since the Hittite period, creating a remarkable urban landscape where visitors can witness architectural elements spanning over 2,000 years of human civilization.
The global significance of Hacı Bayram Mosque extends far beyond its religious function, capturing worldwide attention through its unique historical value.
In 2016, Hacı Bayram Mosque and its surrounding area (the Hacı Bayram District) secured a place on the tentative list of UNESCO World Heritage Sites in Turkey. This recognition primarily stems from the site's outstanding universal value as a monumental example of a 15th-century mosque, forming an invaluable link in the history of the Bayrami sect from the 15th century onwards. The nomination encompasses not just the mosque but also includes early 20th-century governmental buildings of the Ulus district located down the hill. Ultimately, UNESCO recognizes the site as architectural evidence of religious belief and its stage in mankind's history.
What makes this site truly exceptional is its representation of multiple historical layers coexisting in harmony. The Temple of Augustus (with parts of its core, including the north-western wall and south-eastern wall with gate section remaining almost intact), standing beside an Ottoman mosque, creates a tangible testimony to cultural continuity. As a result, the area serves as an outstanding example of a multi-cultural environment, symbolizing the peaceful coexistence of diverse cultural, ethnic, and religious communities. This unique juxtaposition of Roman and Islamic architecture demonstrates how civilizations can build upon rather than erase one another.
The conservation of this cultural treasure has been formalized through various protective measures. The mosque and tomb were officially registered in the national inventory as 'monuments' by the Superior Council for Immovable Antiquities and Monuments in 1972, consequently gaining protection under the Cultural and Natural Properties Act No.2863. Furthermore, the mosque's immediate surroundings, which include approximately 700 traditional buildings dating from around the 19th century, were designated as an 'urban' conservation area in 2008. Meanwhile, the neighborhood around the mosque and temple ruins has been transformed into a recreation of an Ottoman village, complete with cafes, restaurants, and religious book stores that attract numerous domestic tourists on weekends.