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112-522: Selimiye Mosque may refer to: Selimiye Mosque, Edirne , Turkey Selimiye Mosque, Üsküdar , in Istanbul, Turkey Selimiye Mosque, Konya , Turkey Selimiye Mosque, Nicosia , Cyprus Selimie Mosque , Albania Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Selimiye Mosque . If an internal link led you here, you may wish to change

224-457: A center for activities, and he generously gave financial support for the religion. In the summer of 1848, Bahá’u’lláh attended and hosted a gathering at Badasht in the province of Khorasan , where 84 Bábí disciples met for 22 days. At that conference historic discussions took place between those who wanted to maintain Islamic law (the religious heritage of most early Bábís ) and those who believed

336-711: A divine station thus effectively cleaved him from most Bábís, for it was against the Báb's covenant with his followers which decreed that whensoever "Him whom God shall make manifest" announced himself all Bábís were required to accept him. From this time onwards those who understood the Báb's teachings about the Promised One began to call themselves "Bahá’ís" (meaning the people of Bahá’ , followers of Bahá’u’lláh). Having lost all respect or influence among Bábís who had become Bahá’ís, Mirza Yahya again sought to discredit Baháʼu’lláh with Ottoman authorities, accusing him of agitating against

448-559: A domed hall adjoined by an open portico on its southwest side. The design of the Selimiye Mosque has influenced the architecture of some later mosques. The form of the Laleli Mosque in Istanbul, built in the 18th century in an otherwise Ottoman Baroque style , is based on that of the Selimiye Mosque. The modern Sabancı Merkez Mosque in Adana , completed in 1998, was modelled in part on

560-422: A dramatic approach that helps to frame the view of the main dome from outside. The central outer gate on the northwest side of the courtyard is unusually simple, as the customary muqarnas canopy is replaced by a simple round arch. Inside, the courtyard is surrounded by four porticos of arches and domes. The southeastern portico, immediately preceding the entrance to the prayer hall, is significantly taller than

672-442: A friendly and loving manner, condemns and forbids all forms of religious violence, including jihad. Baháʼu'lláh describes in detail the role of true religion as a deterrent to crime, as a force for the maintenance of social order, and as a catalyst for ongoing personal spiritual development, daily communion with God, and needed self-transformation. Baháʼu'lláh forbids asceticism, mendicancy, monasticism, and penance, while affirming

784-541: A handful of Azalis. Mirza Yahya's intrigue also resulted in his own captivity—because Turkish authorities suspected he was involved in some conspiracy, he was sent to prison in Famagusta , Cyprus with his family, some Azalis, and four Bahá’ís. Leaving Adrianople on 12 August 1868, Bahá’u’lláh and his companions arrived in Acre on 31 August where they were incarcerated in the city's prison citadel. Inhabitants of Acre were told

896-538: A larger domed dershane (classroom) on one side. Both were completed by Sinan while he was still in Edirne to oversee the mosque's construction. The Dar'ül Kurra Medrese now houses the Selimiye Foundation Museum ( Selimiye Vakıf Müzesi ), which opened in 2006 and displays art and artefacts from religious foundations ( vakif s ) in and around Edirne. It was previously converted to a city museum in 1930, on

1008-502: A man glory in this, that he loves his country; let him rather glory in this, that he loves his kind ." After a short illness, Baháʼu'lláh died on 29 May 1892 in Bahji. He was buried adjacent to the mansion in an existing building which now serves as his shrine . It is a place of pilgrimage for Bahá’ís from all over the world, and is the Qiblih they face for daily obligatory prayers . In 2008

1120-457: A new imperial mosque, located on the hilltop above the Old Mosque, were probably begun around the same time. Construction on the mosque was begun in 1568 or 1569 (976 AH ) and completed in 1574 or 1575 (982 AH). The mosque's construction and its waqf (charitable endowment) were ultimately funded with the help of the sultan's share of the spoils from the successful conquest of Cyprus , which

1232-474: A passion for the city, having served as its governor between 1548 and 1550, and he visited it frequently after becoming sultan. Edirne, a former Ottoman capital, was also one of the most important cities in the empire and a major stop on the imperial highway between Istanbul and the Balkan provinces. Other motivations may have included the fact that there were no more prominent hilltop sites in Istanbul available for

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1344-427: A prisoner and an exile... We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer up of strife and sedition worthy of bondage and banishment... That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled—what harm

1456-481: A society characterized by the unity of nations, fellowship of religions, equal rights of all people, and a compassionate, consultative, tolerant, democratic, moral world order". Woven throughout the Báb's teachings are references to " He whom God shall make manifest ", the great Promised One for whom he was preparing the way. In numerous prophesies the Báb stated that the next divine educator would appear shortly after his own expected martyrdom. In one of his major works,

1568-526: A while, relations between Bahá’í prisoners, officials, and the local community improved, so conditions of their imprisonment were eased. When visiting Acre in April 1871, Dr. Thomas Chaplin (director of a British-run hospital in Jerusalem) met with ʻAbdu'l-Bahá, on behalf of Baháʼu'lláh, in a home the family was living in after being moved out of the citadel. Afterward, the physician sent a letter regarding Baháʼu'lláh to

1680-468: Is heavily fluted and decorated. The wooden doors of the entrance are said to have been taken from the Ulu Cami (Great Mosque) of Birgi . The prayer hall's interior is notable for being completely dominated by a single massive dome, whose view is unimpeded by the structural elements seen in other large domed mosques before this. This design is the culmination of Sinan's spatial experiments, making use of

1792-403: Is of the same sun, varying only due to differences relating to time and position. Bahá’u’lláh says the guidance of manifestations necessarily differ due to the particular situations and requirements of those they deal with: "The Prophets of God should be regarded as physicians whose task is to foster the well-being of the world and its peoples... Little wonder, then, if the treatment prescribed by

1904-416: Is one of the finest examples of its kind from this period, but it lacks the usual roof and canopy. Doğan Kuban believes that this indicates it was never completed, while Gülru Necipoğlu states that this merely further emphasizes the view of the mosque's main dome above. The entrance portal to the mosque's prayer hall has a more typical muqarnas canopy, while the dome covering the space in front of it

2016-765: Is pronounced in four syllables: Ba , as in ba t; há , as in ha rd; the apostrophe-like mark after "Bahá" is for the Arabic letter hamza which represents the glottal stop ; u'l as in ol d (the apostrophe represents a contraction and is not pronounced); and láh as in la w. Common transliterations of the name, with or without diacritical marks, include Baha'u'llah, Bahaullah, and Baháʼ Alláh. There are two known photographs of Baháʼu'lláh, both taken in Adrianople. Bahá’ís avoid displaying photographs or imagery of Baháʼu'lláh in public or in their homes, and prefer that others also avoid displaying them in books and websites. One picture

2128-424: Is said to declare: "In this mosque...I [have] erected a dome six cubits higher and four cubits wider than the dome of Hagia Sophia." The mihrab is set back from the rest of the prayer hall, standing in an apse -like projection with enough depth to allow for window illumination from three sides. This has the effect of making the tile panels of its lower walls sparkle with natural light. The tiles on either side of

2240-422: Is sent by God to a particular period and place as an instrument of divine intervention to help the human race gradually develop its inherent capacities to realize God's plan for humanity. Bahá’ís believe manifestations reflect the light of God's Will and Purpose in this world. Bahá’í writings liken manifestations to perfect mirrors reflecting one sun—though every mirror is distinct, yet the reflection cast by each

2352-623: Is shown to Bahá’ís during visits to the International Archives building as part of an organized Bahá’í pilgrimage; it may also be displayed on certain other highly significant special occasions. The other image was reproduced by William Miller in his 1974 polemic against the Baháʼí Faith. Baháʼu'lláh was born in Tehran, Iran, on 12 November 1817. Baháʼí authors trace his ancestry to Abraham through both his wives Keturah and Sarah , to

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2464-484: Is there in this?... Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most great Peace' shall come.... Is not this that which Christ foretold?... Yet do We see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind... These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family... Let not

2576-594: The Hidden Words , the Kitáb-i-Íqán , and the Kitáb-i-Aqdas . Some teachings are mystical and address the nature of God and the progress of the soul, while others address the needs of society, religious obligations of his followers, or the structure of Bahá’í institutions that would propagate the religion. He viewed humans as fundamentally spiritual beings and called upon individuals to develop divine virtues and further

2688-646: The Baháʼí Faith . He was born to an aristocratic family in Iran and was exiled due to his adherence to the messianic Bábi Faith . In 1863, in Iraq , he first announced his claim to a revelation from God and spent the rest of his life in further imprisonment in the Ottoman Empire . His teachings revolved around the principles of unity and religious renewal, ranging from moral and spiritual progress to world governance. Baháʼu'lláh

2800-584: The Dar'ül Kurra Medrese (a school for Qur'anic recitation ) and a Dar-ül Hadis Medrese (a hadith school). The Dar'ül Kurra Medrese occupies the southeastern corner of the complex and the Dar-ül Hadis Medrese occupies the northeastern corner, both arranged in a symmetrical configuration around the main axis of the complex. Both structures consist of an internal square courtyard surrounded by porticos on four sides, rows of small domed rooms on two sides, and

2912-550: The Ethnography Museum of Ankara . It was first opened in 1925 and was reopened in 2012 after a long restoration. The complex also includes a sibyan mektebi (elementary school) and an arasta (covered market street), located along the southern perimeter of the complex. These were added later and it's possible that they were completed instead by Davud Agha , Sinan's successor as chief court architect, though Sinan may have designed them. The sibyan mektebi consists of

3024-463: The Mansion of Bahjí , just outside Acre. Baháʼu'lláh devoted his time to writing numerous volumes detailing his teachings, including his vision for a united world , the need for ethical actions, and many prayers . In 1890, Cambridge orientalist Edward Granville Browne was able to interview Baháʼu'lláh in Bahji. After this meeting he wrote his famous pen-portrait of Baháʼu'lláh: In the corner where

3136-603: The Naqshbandíyyih , Qádiríyyih , and Khálidíyyih Orders respectively, began to seek his advice. It was to the second of these that Bahá’u’lláh's book the Four Valleys was written. During Bahá’u’lláh's absence from the Baghdad Bábí community, Mirza Yahya's true nature became increasingly clear. The public respect and morale of Bábís soon disintegrated as Yahya failed to give spiritual guidance or to demonstrate in daily living

3248-500: The Ottoman Empire . Upon settling in Baghdad, Baháʼu'lláh began dispatching communications and teachers to encourage and revive flagging spirits of persecuted followers of the Báb in Persia. Over time, a number of Bábís moved to Baghdad to be close to Bahá’u’lláh. One of these was Mirza Yahya , later known as Subh-i-Azal, a half-brother 13 years younger than Bahá’u’lláh, who followed him into

3360-486: The Qur'an . The large lower windows around the courtyard are surmounted by decorative lunettes , except for the two windows on either side of the entrance portal, which are set below muqarnas niches instead. The lunettes of the windows on the prayer hall side are filled with Iznik tiles painted with calligraphy . The marble shadirvan or ablutions fountain in the center of the courtyard, made of carved and pierced stone,

3472-551: The Zoroaster , to David 's father Jesse , and to Yazdegerd III , the last king of the Sasanian Empire . His mother was Khadíjih Khánum, his father Mírzá ʻAbbás Núrí, known as Mírzá Buzurg, served as vizier to Imám-Virdi Mírzá, the twelfth son of Fath-Ali Shah Qajar . Baháʼu'lláh married Ásíyih Khánum , the daughter of a nobleman, in Tehran in 1835 when he was 18 and she was 15. In his early twenties Baháʼu'lláh declined

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3584-573: The oneness of God's manifestations, and the essential oneness of religion. Thus, Bahá’ís see Bahá’u’lláh as fulfilling prophecies of Jewish, Christian, Islamic, Zoroastrian, Hindu, and Buddhist scriptures. Baháʼu'lláh calls upon every Bahá’í to live a righteous, healthy, productive life, characterized by good manners and moral virtues such as truthfulness, integrity, trustworthiness, patience, courtesy, hospitality, fidelity, purity, chastity, moderation, forbearance, justice and fairness. He encourages believers to associate with those of all faiths in

3696-525: The siege of the city in 1913 , the dome of the mosque was damaged by artillery fire. On the orders of Atatürk , traces of the damage were left unrestored, as a reminder and warning to future generations. Soon after, at the end of the Second Balkan War , some of the mosque's oldest carpets were stolen by retreating Bulgarian troops. The mosque underwent restorations between 1954 and 1971, and some parts were also restored between 1982 and 1984. The mosque

3808-563: The "intense fear and suspicion" of the Iranian monarch and his advisors. The Persian government asked the Ottoman government to extradite Baháʼu'lláh back to Persia, but the latter refused. The Persians then pressed the Ottomans to remove Baháʼu'lláh from Baghdad which was near Iran's border. The result was an invitation in April 1863 from Sultan ʻAbdu'l-ʻAzíz himself inviting Baháʼu'lláh to reside in

3920-413: The "octagonal baldaquin" design he had experimented with earlier. In this design the main dome is supported by a system of eight pillars incised in a rectangular shell of walls. This was the most effective available method of integrating the round dome with the rectangular hall below while minimizing the space occupied by the supporting elements of the dome. The ingenuity of the mosque's design lies in

4032-475: The Báb had inaugurated a new religious dispensation. Baháʼu'lláh influenced agreement around the latter point of view. It was at Badasht that Mírzá Ḥusayn-ʻAlí Núrí assumed the name Bahá’ and also gave new spiritual names to all other attendees; thereafter the Báb addressed tablets to them by those names. When Táhirih , the most prominent female disciple of the Báb, was arrested after the conference, Baháʼu'lláh intervened to protect her. Subsequently, he himself

4144-525: The Báb himself was executed by firing squad in Tabriz at the age of 30. In his teachings the Báb identifies himself as the first of two Manifestations of God whom the Creator was sending to usher in the enduring peace that is to signify humanity's attainment of maturity—when all people will live in unity as one human family. Baháʼís hold that the Báb's teachings lay the groundwork "for the eventual establishment of

4256-526: The Báb stated: "Well is it with him who fixeth his gaze upon the Order of Baháʼu'lláh, and rendereth thanks unto his Lord." Events leading up to and after the execution of the Báb were tumultuous for Bábís. As Muslim leaders incited fanatic mobs to violence against them, many Bábís—while refusing to take offensive steps against attackers—did take actions to defend themselves, but commonly ended-up being slaughtered. On 15 August 1852, two Bábí youth, in retaliation for

4368-478: The Báb's prophecies regarding "Him whom God shall make manifest". The "inseparable" nature and unity of the twin revelations of the Báb and Bahá’u’lláh are why Bahá’ís consider both faiths as forming one complete religious entity, and the reason the 1844 declaration of the Báb is considered the starting date of the Bahá’í Faith. When it was proven beyond any doubt that Baháʼu'lláh was innocent of involvement with

4480-469: The Báb. Bahá’u’lláh made that declaration to Yahya in early March 1866 through a tablet penned in Bahá’u’lláh's own handwriting and read aloud to Yahya by Bahá’u’lláh's amanuensis. Besides unequivocally proclaiming his spiritual station, Bahá’u’lláh called upon Yahya "to recognize and support him as the Báb had explicitly instructed him to do." Mirza Yahya's response was to counter that he, not Bahá’u’lláh,

4592-535: The Bábí Faith and even accompanied him on some early journeys on its behalf. After their father's death, Yahya's education and care were largely overseen by Bahá’u’lláh. During Baha’u’llah's imprisonment in the Síyáh-Chál Yahya went into hiding, but after Bahá’u’lláh's exile to Iraq Yahya left Iran in disguise and made his way to Baghdad. For a time, Yahya served as Bahá’u’lláh's secretary in Baghdad, but envy for

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4704-445: The Bábí Faith or the lives of Bábís over which he was now claiming a high position. To bolster his effort, Yahya simultaneously sought to discredit Bahá’u’lláh by spreading false rumors and accusations about him, which stirred up feelings among Bábís in the Baghdad community. Declining to dispute with Yahya or do anything to "endanger the unity and survival of the already demoralized Bábí community", Bahá’u’lláh entrusted his family to

4816-495: The Bábís. Having given his younger sibling ample guidance and opportunities to live as a Bábí should, and having repeatedly forgiven him for things he had done in the past, Bahá’u’lláh decided the time had come to formally declare to Mirza Yahya that he was God's latest manifestation, the Promised One of the Báb, "Him whom God shall make manifest" —because doing so would require him to obey Bahá’u’lláh if Yahya were to remain faithful to

4928-468: The Creator's attributes have been—and will forever be—only possible to the extent that these are shared by special Beings he and the Báb describe as Manifestations of God . Rather than simply being great thinkers with a better perspective on life than others, manifestations are spiritual entities specially created by God with capacities infinitely superior to ordinary humans. Existing in spiritual realms prior to birth in this physical life, each manifestation

5040-506: The Ottoman capital Constantinople (now Istanbul ). On 22 April 1863, Baháʼu'lláh left his house in Baghdad for the banks of the Tigris River and crossed to enter the verdant Najibiyyih garden-park on the other side, which a Baghdad admirer had offered for his use. There Baháʼu'lláh stayed for twelve days with family members and a few close followers chosen to accompany him. Upon arrival in

5152-646: The Ottoman government move him farther away. He spent months in Constantinople where the authorities became hostile to his religious claims and put him under house arrest in Edirne for four years, followed by two years of harsh confinement in the prison-city of Acre . His restrictions were gradually eased until his final years were spent in relative freedom in the area surrounding Acre. Baháʼu'lláh wrote at least 1,500 letters, some book-length, that have been translated into at least 802 languages. Some notable examples include

5264-440: The Promised One prophesied in every major religion of the past—the divine teacher God vowed to send to usher in humanity's Golden Age. Bahá’u’lláh's claim to being several ' messiahs ' converging in one person is understood by Bahá’ís as being a spiritual symbolic fulfillment rather than a literal fulfilment of messianic and eschatological prophecies of past faiths. This understanding is based upon Bahá’u’lláh's teachings regarding

5376-550: The Selimiye Mosque for its size and height, which is approximately the same diameter as the Hagia Sophia's main dome and slightly higher; the first time that this had been achieved in Ottoman architecture. The hemispherical dome has a diameter of 31.28 metres (102.6 ft). Its exact height is sometimes disputed but is approximately 42 metres (138 ft). In the Tezkiratü'l-Bünyan , the biography written by Sa'i Mustafa Çelebi, Sinan

5488-625: The Selimiye Mosque. The Nizamiye Mosque in South Africa is modeled on the Selimiye Mosque. Despite being 80% of the size of the Selimiye, the Nizamiye Mosque is the largest in the Southern hemisphere. (See also: Ottoman architectural decoration ) Bah%C3%A1%CA%BCu%27ll%C3%A1h Baháʼu'lláh (born Ḥusayn-ʻAlí ; 12 November 1817 – 29 May 1892) was an Iranian religious leader who founded

5600-542: The Shah of Persia. Yahya's utter failings as a religious leader led most Bábís to reject his claims. When rumors of a ‘saint’ living in Sulaymaniyyih reached Bábí friends in Baghdad they suspected it was Bahá’u’lláh and asked one of his relatives to locate and beg him to return to help the community. Acceding to their urgent requests, to which Yahya even added an appeal, Bahá’u’lláh returned to Baghdad on 19 March 1856. Over

5712-538: The Sultan's prime minister. Other travelers included at least two dozen companions who requested Bahá’u’lláh's permission to accompany him. Though not included in the Sultan's invitation, Mirza Yahya joined the group en route. After fifteen weeks Bahá’u’lláh arrived in the Ottoman capital on 16 August 1863. He was welcomed by various government ministers of the Sultan, and by prominent personalities who paid their respects. The Persian ambassador also sent emissaries to greet him

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5824-510: The Turkish government. Yahya's actions provoked a government investigation, which cleared Baháʼu’lláh—but fearing religious issues might stir up future disorder, the Ottomans decided to imprison both Baháʼu'lláh and Mirza Yahya in far-flung outposts of their empire. In July 1868 a royal decree condemned Bahá’u’lláh and his family to perpetual imprisonment in the pestilential penal colony of Acre; banished with them were most Bahá’ís in Adrianople, and

5936-545: The age of 33, during a governmental attempt to exterminate the movement, Baháʼu'lláh narrowly escaped death, his properties were confiscated, and he was banished from Iran. Just before leaving, while imprisoned in the Síyáh-Chál dungeon, Baháʼu'lláh claimed to receive revelations from God marking the beginning of his divine mission. After settling in Iraq, Baháʼu'lláh again attracted the ire of Iranian authorities, and they requested that

6048-404: The attempt against the Shah's life, the Shah finally agreed to free him but decreed that Baháʼu'lláh would be permanently banished from Persia. Dispossessed of his extensive properties and wealth, in the exceptionally severe winter of January 1853 Baháʼu'lláh with family members undertook a three-month journey to Baghdad , thus beginning what became exile for the rest of his life in territories of

6160-565: The bath. Salmani was so outraged he said his immediate thought was to kill Yahya—he hesitated only because he knew doing that would displease Bahá’u’lláh. Agitated, he informed Bahá’u’lláh's faithful brother Mirza Musa of the incident, who advised him to ignore it, saying Yahya had thought of this for years. Still upset, Salmani told ‘Abdu’l-Bahá, Bahá’u’lláh's eldest son, about the matter, who told him not to speak of it to others. Salmani finally informed Bahá’u’lláh, who likewise said he should not mention it to anyone. Until this incident, because Yahya

6272-414: The capital. As a consequence, less than four months after arriving in Constantinople, the prime minister suggested the Sultan banish Baháʼu'lláh and his companions to Adrianople (now Edirne ), which the ruler promptly approved. On 12 December 1863, Baháʼu'lláh arrived in Adrianople with his family and other companions. His presence there, which lasted four and a half years, became a significant period for

6384-499: The care of his brother Mirza Musa and without notice left Baghdad on 10 April 1854 for mountains in the north near Sulaymaniyyih in Kurdistan . He later wrote that he withdrew to avoid becoming a source of disagreement within the Bábí community. Initially living as a hermit in those mountains, Bahá’u’lláh dressed as a dervish and used the name Darvish Muhammad-i-Irani. In Sulaymaniyyih

6496-408: The center of the hall, directly under the main dome. This position, which obscures the view of the mihrab from the mosque entrance, is unusual in Ottoman architecture and was never repeated by Sinan. It may have been placed there to further emphasize the centrality of the dome above. The elevated platform is made of beautifully-painted wood supported by twelve low arches with multifoil forms. Under

6608-454: The central domed baldaquin structure, ensuring that the dome therefore dominated the view from anywhere a visitor could stand. Another of Sinan's primary objectives was to surpass the size of the Hagia Sophia 's central dome, allegedly motivated by Christian architects who claimed that Muslims were not capable of matching the construction of that dome. Sinan's biographies praise the dome of

6720-409: The construction of an imperial mosque complex – at least not without resorting to mass expropriations. At the time of the mosque's commission, Selim II had also not commanded a victorious military campaign, which Islamic scholars of the time considered to be a requirement for building a sultanic mosque in Istanbul. In March 1568, Selim II had asked Sinan to renovate the city's Old Mosque . Plans for

6832-456: The custom. Bahá’u’lláh's response was that he knew of the practice "but had no demands to make of anyone nor did he require favors from them; therefore there was no reason" for him to call upon anyone. Bahá’u’lláh's independence and detachment from the situation was used by the Persian ambassador to maliciously misrepresent Bahá’u’lláh before the Ottoman court, and to press for his banishment from

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6944-406: The day after his arrival. At the time, it was customary for prominent government guests such as Bahá’u’lláh to "call on the prime minister and other high-ranking officials", during which the guests would seek favors, broker deals, and secure various forms of official support for themselves. When Bahá’u’lláh did not return any visits, Kamal Pasha, a former Ottoman prime minister, even reminded him of

7056-491: The development of a united world community, Baha’u’llah emphasizes the importance of eliminating religious and racial prejudices and avoiding extreme nationalism. Further, he stipulates the rights of all minorities must be safeguarded and their development nurtured. A condition described as absolutely necessary for the realization of global peace is complete equality between women and men worldwide. Bahá’u’lláh states that in God's sight

7168-538: The divan met the wall sat a wondrous and venerable figure... The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow... No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain! A mild dignified voice bade me be seated, and then continued:— " Praise be to God that thou hast attained!... Thou hast come to see

7280-493: The dome. The long-distance comparison with the Hagia Sophia was indirectly reiterated when the latter acquired a second pair of minarets in the same configuration, designed by Sinan during the reign of Murad III ( r.  1574–1595 ). The mosque stands at the center of a külliye (a religious and charitable complex) within an outer perimeter wall, occupying an elevated site measuring approximately 130 by 190 metres (430 by 620 ft). The complex includes two madrasas :

7392-539: The editor of The Times , which was printed on 5 October 1871. Eventually, after the Sultan's death, Baháʼu'lláh was allowed to leave the city to visit nearby places, and to then reside in areas outside Acre. From 1877 to 1879, Baháʼu'lláh lived in Mazra'ih , a house a few miles north of the prison city. Though formally still a prisoner of the Ottoman Empire, the final years of Baháʼu'lláh's life (1879–1892) were spent in

7504-572: The further unfoldment of his mission among Bábís, and for the general proclamation of his cause. Over the next two years, writings which flowed from Bahá’u’lláh were broadly shared with Bábís in Iran. Bahá’u’lláh dispatched several trusted followers to Iran, and most of the Bábís came to recognize him as the leader of their faith. Emboldened by lack of persecution against Bábís, Mirza Yahya "decided to emerge from his self-imposed seclusion" to again pursue leadership ambitions which his envy of Bahá’u’lláh had kept burning. Convinced that Bahá’u’lláh's death

7616-497: The garden Bahá’u’lláh declared to his companions that he was " Him whom God shall make manifest ", the one promised by the Báb, and announced that his mission as God's latest manifestation in this world had commenced. Bahá’u’lláh left the Riḍván garden on 3 May 1863 and proceeded with his family to Constantinople as guests of the Ottoman government, accompanied by a mounted government escort arranged for their protection by 'Ali Pasha,

7728-419: The growing admiration Bábís showed Bahá’u’lláh led Yahya to seek leadership of the Bábí religion. Attempting to elevate himself among Bábís, Yahya and a few supporters referenced a letter the Báb had written a few years earlier when Yahya was still a teenager, naming Yahya to nominal leadership pending the appearance of "Him whom God shall make manifest". Yahya claimed the letter meant he was actually appointed

7840-407: The head of a noted theological seminary happened to meet Bahá’u’lláh and invited him to visit. There a student noticed Bahá’u’lláh's exquisite penmanship, which raised the curiosity of leading instructors. As he responded to their queries on complex religious themes, Bahá’u’lláh quickly gained admiration for his learning and wisdom. Shaykh ʻUthmán, Shaykh ʻAbdu'r-Rahmán, and Shaykh Ismáʼíl, leaders of

7952-456: The human race must, and will, embrace its final circle of unity, that of the planet itself. Bahá’u’lláh links this "process of progressive Revelation " to God's eternal covenant —the promise that every divine teacher makes with his followers regarding the next manifestation whom the Creator will send to guide them. Prophecies pertaining to this great covenant are found in scriptures of all religions, with every manifestation prophesying about

8064-423: The importance of working in some trade or profession to benefit oneself and others. Bahá’ís are urged to be exemplary, honest, loyal and conscientious citizens wherever they may reside, and to eschew pride, strife, slander and backbiting in all circumstances. Baháʼu'lláh's core message to his followers is to make every effort to serve humanity, and to collaborate with like-minded individuals in all efforts to advance

8176-418: The killings of the Báb and his leading disciples, made an attempt to assassinate the Iranian king. As Nasiri'd-Din Shah passed along a public road the two blocked the monarch to fire birdshot at him. The king escaped without serious injury, but the incident led to an outburst of persecution against Bábís far exceeding past events. Though investigations found the offending pair acted alone, a "reign of terror"

8288-631: The life of privilege offered by his aristocratic lineage, instead devoting his time and resources to a range of charitable works that earned him renown as "the Father of the Poor". The Báb , a 24-year-old merchant from Shiraz , stirred Persia with his claim in May 1844, to not only be the promised redeemer of Islam (the Qa’im or Mahdi ), but a new prophet of God similar to Moses , Jesus , and Muhammad . His original name

8400-469: The light of God through such means as best befitted the exigencies of the age in which they appeared." Bahá’ís perceive each major world religion as part of one God-ordained holistic educational process which has spiritually and socially enabled human civilization itself to progress—as people have learned to embrace ever-widening circles of unity which have successively involved ever more diverse families, tribes, city-states, and then nations. Inevitably,

8512-421: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Selimiye_Mosque&oldid=1195106050 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Selimiye Mosque, Edirne The mosque, together with its külliye ,

8624-567: The lofty standards taught by the Báb. His actions to discredit Bahá’u’lláh, and any who admired him, grew. At the same time Yahya used the Bábí Faith to benefit himself materially and to try to augment his delusory standing, employing means towards those ends which shamefully contradicted statements by the Báb. He also engaged in criminal activities, including persuading several followers to murder other Bábís whom Yahya viewed as potential adversaries, or as supporters of such imagined rivals. Yahya even took steps to initiate another attempt to assassinate

8736-478: The main pillars, are intermediary sections between the walls and the main dome. Compared to the semi-domes in some other Ottoman mosques, they are much smaller in relation to the main dome. Sinan also made good use of the spaces between the supporting pillars and buttresses by filling them with an elevated gallery inside the prayer hall, matched on the outside by arched porticos. The elevated galleries inside help to eliminate what little ground-level space exists beyond

8848-401: The material and spiritual advancement of society. Baháʼu'lláh died in 1892 near Acre. His burial place is a destination for pilgrimage by his followers, known as Bahá’ís, who now reside in 236 countries and territories and number between 5 and 8 million. Baháʼís regard Baháʼu'lláh as a Manifestation of God in succession to others like Buddha, Jesus, or Muhammad. Baháʼu'lláh's given name

8960-406: The mihrab are excellent examples of Iznik tilework. The mihrab itself is made of marble and is a good example of Ottoman stone-carving in this period, with a muqarnas hood and an inscription band. The mihrab decoration culminates above in a curved triangle set between two alem s (a type of finial on a flagpole). The minbar , standing next to the mihrab area, is among the finest examples of

9072-414: The mosque is marked by four minarets that are some of the tallest Ottoman minarets ever built, standing at 70.89 meters tall. In order to accentuate and draw attention to the central dome of the mosque, the traditional placement of different-sized minarets around the four corners of the courtyard was abandoned in favour of four identical minarets standing at the four corners of the prayer hall, thus framing

9184-464: The mother of the Shah and authorities seeking to curry favor with the king sought ways to justify executing him. Bahá’u’lláh relates that during imprisonment in the Síyáh-Chál he had several mystical experiences, in which he received his mission as a manifestation of God, the Promised One heralded by the Báb. Bahá’ís view this dawning of Bahá’u'lláh's spiritual mission as the beginning of fulfillment of

9296-461: The new prisoners were enemies of the state, of God, and his religion, and association with them was strictly forbidden. The first years in ‘Akká were under very harsh conditions with many Bahá’ís becoming sick (three eventually died). June 1870 witnessed the tragic death of Baháʼu'lláh's 22-year-old son Mirzá Mihdí who fell through an unguarded skylight as he paced on the roof of the prison one evening while engrossed in prayer and meditation . After

9408-785: The next 7 years, Bahá’u’lláh undertook to transform the Bábí community. Through personal example, as well as encouragement and constant interaction with Bábís, Bahá’u’lláh "restored the community to the moral and spiritual level it had attained during the Báb's lifetime". Growing numbers were drawn to join the reinvigorated Bábí movement. As Bahá’u’lláh's renown as a spiritual guide and Bábí leader grew, Mirza Yahya remained withdrawn. The spread of Bahá’u’lláh's reputation in Baghdad and surrounding areas, along with increased dissemination of his writings, attracted "[p]rinces, scholars, mystics, and government officials" to meet him, many "prominent in Persian public life." This development unnerved antithetical elements among Iran's Islamic clergy, and again raised

9520-431: The next one, and even others, to come. As for their responsibility in this covenant, the followers of each religion have the duty to carefully investigate, with an open mind, whether a person claiming to be the promised new messenger of their faith does, or does not, spiritually fulfill relevant prophecies. In announcing his claim to be the promised manifestation heralded by the Báb, Baháʼu'lláh also declared his station as

9632-520: The orders of Atatürk, then served various other functions including an office, a student hostel, and a warehouse, before the current museum. The Dar-ül Hadis Medrese now houses the Museum of Turkish and Islamic Arts of Edirne ( Türk İslam Eserleri Müzesi ), which displays objects of Islamic art from the region of Edirne as well as objects granted from the collections of the Topkapı Palace Museum and

9744-413: The organization of its interior space. All of the architectural elements are subordinated to the huge central dome. The eight massive pillars are partly freestanding but closely integrated with the outer walls. Additional outer buttresses are concealed in the outer shell of the mosque, allowing the walls in between them to be pierced with a large number of windows. Four semi-domes at the corners, between

9856-483: The other three porticos in order to match the great height of the mosque itself. This portico is composed of three wide arches with two very small arches between them, a configuration vaguely resembling a triumphal arch and very different from the earlier monumental portico designed by Sinan for the Süleymaniye Mosque . The façades above these arches are decorated with two marble circles inscribed with quotes from

9968-517: The physician in this day should not be found to be identical with that which he prescribed before. How could it be otherwise when the ills affecting the sufferer necessitate at every stage of his sickness a special remedy? In like manner, every time the Prophets of God have illumined the world with the resplendent radiance of the Day Star of Divine knowledge, they have invariably summoned its peoples to embrace

10080-440: The platform is a marble fountain for ablutions and drinking. The decoration around the mosque's interior includes marble stonework, painted decoration, and more Iznik tilework. Most of the painted decoration, which includes arabesque motifs, plant or flower motifs, and calligraphic inscriptions, mostly dates from a 19th-century restoration under Sultan Abdülmecid I and from later restorations. The original painted decoration

10192-427: The process of unifying the world in ways pleasing to God. Bahá'u’lláh repeatedly states his message is for all peoples, and that the purpose of his teachings is to build a new world in which humanity advances as a whole. He clearly proclaims the principle of the oneness of mankind, urging heads of state to join in resolving existing disputes to achieve peace and to safeguard it through collective security. To promote

10304-458: The reign of Abdülmecid I (1839–1861), the mosque's interior was re-plastered and its decoration redone, in a style partially imitating the former ornamentation. In 1865, Baha'u'llah , the founder of the Baha'i Faith , arrived with his family to Edirne as a prisoner of the Ottoman Empire and resided in a house near Selimiye Mosque, which he visited often until 1868. It was at Selimiye mosque where he

10416-404: The shrine of Bahá’u’lláh, along with other Baháʼí holy places in Acre and Haifa, were added to UNESCO's list of World Heritage Sites . The Baháʼí concept of God is monotheistic . God is a single uncreated imperishable entity that is the absolute and ultimate source of all existence. Baháʼu'lláh unequivocally teaches "the existence and oneness of a personal God, unknowable, inaccessible,

10528-632: The source of all Revelation , eternal , omniscient , omnipresent and almighty ". Bahá’u’lláh asserted that the Creator cannot be grasped by creation—for anything made can never comprehend its maker. Nevertheless, Baháʼu'lláh said that the Creator bestowed upon humans' capacity to recognize the maker's existence, and the ability to develop spiritually through awareness of God's infinite superlative attributes and by striving to emulate those qualities as best as one can in life —virtues such as love, mercy, kindness, generosity, justice, etc. Bahá’u’lláh explains human knowledge of God's existence and awareness of

10640-415: The stone minbars which by then had become common in Ottoman architecture. The stone surfaces are decorated with arches, pierced geometric motifs , and carved arabesques. The sultan's private balcony for prayers, or hünkâr mahfili , is set in an elevated position in the mosque's eastern corner and is also decorated with excellent Iznik tiles. A müezzin mahfili , a platform for the muezzin , stands in

10752-491: The successor or vicegerent of the Báb. Knowledgeable Bábís promptly rejected Yahya's bold claim, because the referenced letter indicated no such status, and due to the fact that other writings of the Báb specifically "eliminated the institution of successorship, or vicegerency" from his religion. The Báb also decreed no one's words would be binding upon believers until the advent of the Promised One. Others questioned Yahya's motives, considering he had never done anything to protect

10864-466: The tablet—this news brought great joy to the Báb when Mullá Husayn wrote him about it. Bahá’u’lláh received the tablet when he was 27, he immediately acknowledged the truth of the Báb's message and arose to share it with others. In his native province of Núr Bahá’u’lláh's notability as a prominent local provided numerous opportunities to teach the Bábí Faith, and his trips attracted many to the new religion, including Muslim clerics. His Tehran home became

10976-566: The word Baháʼ. For example, a nine-pointed star or nine-sided temples are references to the numerical value of Baháʼ according to a system of numerology (b=2, h=5, á=1, ʼ=1), the word Baháʼí indicates a follower of Baháʼ, and his son ʻAbdu'l-Bahá (Servant of Baháʼ) chose his title to demonstrate servitude toward Baháʼu'lláh. In the 1930s, Baháʼís adopted a standardized system of transliterating Arabic that renders Arabic faithfully into Roman script . The vowels without diacritical marks are short, and those with diacritical marks are long. His name

11088-415: Was Ḥusayn-ʻAlí , and as the son of a nobleman in the province of Núr , he was known as Mírzá Ḥusayn-ʻAlí Núrí ( Persian : میرزا حسین‌علی نوری ). In 1848 he took the title Baháʼ (بهاء), Arabic for "glory" or "splendour", or Baháʼu'lláh ( / b ə ˈ h ɑː ʔ ʊ l ɑː / , Arabic : بَهاءُالله ), as a glorification of God. Many symbols and phrases of the Baháʼí Faith derive their significance from

11200-427: Was Yahya's subsequent attempt on Bahá’u’lláh's life that brought about "an unprecedented commotion in the community". It involved Ustad Muhammad-‘Aliy-i-Salmani, a traditional barber who served as Bahá’u’lláh's bath attendant. Salmani reported that Yahya suddenly began to show kindness to him, then one day insinuated it would be "a great service" to their religion if he assassinated Bahá’u’lláh while attending to him in

11312-400: Was a half-brother whom Bahá’u’lláh always treated with kindness and care, most in the Bábí community also showed Yahya respect, even if they did not accept his claims to a special religious status. However, when Salmani was unable to keep silent and openly related to others what Yahya had asked of him, Yahya's actions and intentions—so contrary to the Báb's teachings—incited great turmoil amidst

11424-504: Was completed in 1571 with the surrender of Famagusta . Selim II died in December 1574, before he was able to see the mosque fully completed. The mosque underwent its first repairs by Sinan in 1584, after minor damage caused by lightning. An earthquake in 1752 also caused minor damage. In 1808 some of the calligraphic decoration in the mosque was restored and a roof was added over the courtyard fountain, though it has since disappeared. During

11536-503: Was depicted on the reverse of the Turkish 10,000 lira banknotes of 1982-1995. In late 2021 another comprehensive restoration project on the mosque began, scheduled to be completed by 2025. The mosque is widely regarded as Sinan's crowning masterpiece, and Sinan himself regarded it as his best work. The main building consists of two equal parts: a rectangular courtyard and a rectangular prayer hall, each measuring about 60 by 44 metres (197 by 144 ft). The mosque's courtyard forms

11648-477: Was included on UNESCO 's World Heritage List in 2011. The Selimiye Mosque was built at the peak of Ottoman military and cultural power. Sultan Selim II , the son and successor of Suleiman the Magnificent , chose Edirne instead of Istanbul (the Ottoman capital) as the location to build his own sultanic mosque . The reasons for this decision are a matter of debate among historians. Selim II appeared to have

11760-438: Was necessary for his own advancement, Yahya's first effort towards that end involved personally poisoning Bahá’u’lláh when he invited him for tea. His doing so caused a severe month-long illness that left Bahá’u’lláh with a tremor in his hand for the rest of his life. Though Bahá’u’lláh advised those who knew not to speak of what had happened, awareness of the incident grew, giving rise to strong agitation among Bábís. However, it

11872-551: Was probably similar to the decoration of other Classical-period mosques. It included calligraphy by Hasan Karahisari (apprentice of Ahmed Karahisari ) which was praised by Ottoman writers who saw it. Some of the best-preserved painted decoration from the Classical period (16th-17th centuries), uncovered during a 1980s restoration, can be found on the wooden surfaces of the müezzin mahfili . The windows were probably originally decorated with coloured Venetian glass . The exterior of

11984-535: Was raised with no formal education but was well-read and devoutly religious. His family was considerably wealthy, and at the age of 22 he turned down a position in the government, instead managing family properties and donating time and money to charities. At the age of 27 he accepted the claim of the Báb and became one of the most outspoken supporters of the new religious movement which advocated, among other things, abrogation of Islamic law, which attracted heavy opposition. At

12096-668: Was supposed to have had an open debate with Mírzá Yaḥyá Núrí (also known by the title of Ṣubḥ-i-Azal), an important event in the split of the Bábi Faith , which ultimately resulted in the formation of the Baha'i Faith guided by Baha'u'llah and the Azali Bábi Faith guided by Mírzá Yaḥyá. During the Russo-Turkish War of 1877–1878 , some of the decorative tiles on the walls of the sultan's loge were looted and transferred to Moscow. During

12208-440: Was temporarily confined and punished with bastinado . The Bábí Faith quickly spread across Persia, attracting large numbers of adherents. This provoked widespread opposition from both Islamic clerics fearful of losing congregants and associated benefits, and from civil authorities afraid of the growing influence of the Bábí community, resulting in thousands of Bábís being killed in relentless campaigns of persecution. In July 1850

12320-434: Was the promised manifestation mentioned by the Báb. This step by Yahya promptly resulted in almost all Bábís in Adrianople, who were already devoted to Bahá’u’lláh, deciding to have nothing further to do with Yahya or his few supporters. As news of this development reached Bábís in Persia and Iraq, and surviving Bábí members of the Báb's family, their response in support of Bahá’u’lláh was the same. Mirza Yahya's effort to claim

12432-435: Was unleashed, killing at least 10,000 Bábís that same year as government ministers vied with one another to collectively punish known or suspected Bábís, including Bahá’u’lláh. Well known for his support of the Bábí cause, Baháʼu'lláh was arrested and incarcerated in the subterranean Síyáh-Chál of Tehran, where he was bound in heavy chains that left life-long scars. Baháʼu'lláh was confined to that dungeon for four months, as

12544-541: Was ʿAlí Muḥammad, and later assumed the title of the Báb ( lit.   ' the gate ' ), indicating his position as a spiritual "gate to divine knowledge", and to a still greater God-sent educator whose imminent appearance he was preparing the way for. Soon after declaring his spiritual mission to Mullá Husayn , the Báb sent him to Tehran to deliver a special tablet to one whom God would guide him to. After learning about Baháʼu'lláh through an acquaintance, Mullá Husayn felt compelled to arrange for Baháʼu'lláh to receive

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