The Rızvaniye Mosque (Rızvaniye Camii) is an Ottoman-era religious and educational complex constructed in 1736 CE in the city of Şanlıurfa, southeastern Türkiye. Situated along the northern edge of the Balıklıgöl (Pool of Abraham) complex, near the Mevlid-i Halil Mosque, it represents a significant example of mid-18th-century CE Ottoman provincial architecture. The structure combines the functions of a congregational mosque and an attached madrasa within a unified plan, reflecting both the religious and pedagogical priorities of the late Ottoman period in Anatolia. Its location within the historic urban core of Urfa integrates it physically and symbolically with the city’s broader sacred landscape, which has been associated with continuous worship and pilgrimage since antiquity.
The Rızvaniye Camii (also referred to as the Rızvaniye Mosque-Madrasa) is an Ottoman-era religious and educational complex constructed in 1736 CE (1149 Hijri) by the then Ottoman governor of Raqqa, Rızvan Ahmet Paşa. Situated on the northern edge of the sacred water body known as Balıklıgöl in the historic city of Şanlıurfa (ancient Edessa), Türkiye, the complex occupies a prominent position that underscores its integral role in the city’s religious and civic topography.
Architecturally, the mosque is characterized by a rectangular prayer hall set parallel to the mihrab wall, covered by three domes, and accompanied by a single-balcony (single-şerefeli) minaret located on its eastern elevation. The entrance portal stands out for its use of bichromatic masonry, while its wooden doors are crafted using traditional joinery techniques—without nails—and decorated with vegetal and geometric motifs. The mosque’s courtyard is bounded on three sides by the medrese buildings, forming part of the larger külliye (foundation complex), a layout that reflects the combined functions of worship and learning.
Over time, the Rızvaniye complex underwent several restorations, particularly during the late twentieth century, and continues to serve as both a functioning religious site and a locus of cultural continuity within Şanlıurfa’s historic urban fabric.
circa 1736 CE
Exterior
The most attractive part of its structure is its green courtyard opening to Balıklı Lake and its entrance gate. Its wooden gate is made bytraditional merging and engraving techniques without using any nail. There is also a U-shaped madrasa framing the courtyard of the mosque. This madrasa was built in 1775 CE following the construction of the mosque. At the centre of the north edge of the yard, there is a domed classroom/prayer room. The Madrasa was renovated in 1992-1993 CE.
The small mosque was provided with an altar, three domes, and one minaret with a balcony. The entrance door to the women’s prayer hall was made using two colored materials. The main place of worship is characterized by its bright courtyards and windows that open from All directions, the most interesting part of the building is the entrance door, which is decorated with rich floral and geometric patterns.
To the east of the mosque is a minaret with a single balcony.
circa 1736 CE
Interior/Main Prayer Hall
The three domed (one in the center being larger) rectangular interior is simple. The pulpit is a small balcony carved out of stone.
circa 1736 BCE
The legendary Pool of Abraham or Sacred Fish (Balıklıgöl) where Abraham was thrown into the fire by Nimrod. The pool is in the courtyard of the mosque of Halil-ur-Rahman, built by the Ayyubids in 1211 CE and now surrounded by the attractive Gölbaşı-gardens designed by architect Merih Karaaslan. The courtyard is where the fishes thrive. A local legend says seeing a white fish will open the door to the heavens.
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The Madain Project is an online archive of Abrahamic History and Archaeology.
Abrahamic History & Archaeology is the study of history and archaeology with respect to the three Abrahamic Faiths without considering the religious and theological aspects. The goal of Abrahamic History is to understand how and why the religious doctrines and behaviours have evlovled and changed over time. Searching for patterns in the evolution of significant cultural events such as the development of farming, the emergence of cities, or the collapse of major civilizations for clues of why and how these have influenced the three major Abrahamic religions.
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