This paper will focus on the Tomb of Suleyman Shah, a Turkish exclave in Syria which was relocated in 2015 within the Syrian territory in response to the threat of destruction by ISIS. I analyze the multiple layers of identity in which the tomb is entangled historically to illustrate the role of materiality in the making and sustenance of national imagination. The confusion about the identity of Suleyman Shah - grandfather of the Ottoman dynasty's founder Osman Bey, or the founder of the Sultanate of Rum - goes hand in hand with the trajectory of the tomb as a mobile built environment, defying the sense of fixity it invokes. I look into the spectrum of responses to the tomb's latest relocation from the Turkish public, media, and the political scene and put it in the context of the wider history of the tomb dating back to the eleventh century. This history entails multiple objectifications, which reveal "the social life of the tomb" as a visiting place mentioned in early travelers' accounts, constructed by the Ottoman Empire in Qal'at Jabar, adjoined with a police post in the early Republican period, and, most recently, conceived as a trope for Turkey's territorial presence in the Middle East. In addition to the textual and visual sources that constitute the spectrum of material practices unfolding around the tomb, I draw on my ethnographic visit to Sanliurfa to illustrate the changes to the meaning of the tomb as conceived vis-à-vis the political present. I propose that the Tomb of Suleyman Shah is a material assemblage where orders of signification belonging the religious, the military, and the national intersect in producing the tomb as an overdetermined material entity, which in turn participates in the making of the national imagination.