Color Symbolism in Islamic Book Paintings

Total Page:16

File Type:pdf, Size:1020Kb

Color Symbolism in Islamic Book Paintings The American University in Cairo School of Humanities and Social Sciences Color Symbolism in Islamic Book Paintings A Thesis Submitted to The Department of Arab and Islamic Civilizations In Partial Fulfilment of the Requirements For the Degree of Master of Arts By Imane M. Sadek Abaza Under the supervision of Dr. Bernard O’Kane 12/2017 Color Symbolism in Islamic Book Paintings | Imane Abaza Table of Content ACKNOWLEDGMENT ...................................................................................................................... 3 INTRODUCTION .............................................................................................................................. 5 CHAPTER 1 ..................................................................................................................................... 7 LITERATURE REVIEW ...................................................................................................................... 7 LIGHT AND COLOR THEORY ....................................................................................................................... 8 CONTEMPORARY STUDY OF COLOR SYMBOLISM IN ISLAMIC ART .................................................................... 15 CHAPTER 2 ................................................................................................................................... 18 THE MEANING OF COLORS IN ISLAM ............................................................................................ 18 COLOR TERMINOLOGY ........................................................................................................................... 18 GEMS AND COLORS ............................................................................................................................... 21 MYSTICAL INTERPRETATION .................................................................................................................... 23 COLOR IN THE QURAN ........................................................................................................................... 25 VISUAL PERCEPTION .............................................................................................................................. 26 CHAPTER 3 ................................................................................................................................... 33 BOOK PAINTINGS: MI‘RAJNAMA .................................................................................................. 33 THE MI‘RAJ IN ISLAMIC LITERATURE .......................................................................................................... 34 THE MI‘RAJ IN ISLAMIC PAINTINGS ........................................................................................................... 36 ILKHANID MI‛RAJNAMA: THE CORRELATION BETWEEN TEXT AND PAINTINGS ................................................... 46 PAINTINGS WITH COLOR SYMBOLISM SIMILAR TO THE MI‛RAJ ........................................................................ 52 CHAPTER 4 ................................................................................................................................... 57 BOOK PAINTINGS: THE HAFT PAYKAR ........................................................................................... 57 THE BLACK PAVILION AND THE TALE OF THE INDIAN PRINCESS FURAK ............................................................. 60 THE YELLOW PAVILION AND THE TALE OF THE BYZANTINE PRINCESS HUMAY ................................................... 62 THE GREEN PAVILION AND THE TALE OF THE TARTAR PRINCESS NAZ-PARI ....................................................... 64 THE RED PAVILION AND THE TALE OF THE SLAVIC PRINCESS NASRIN-NUSH ...................................................... 66 THE BLUE (OR TURQUOISE) PAVILION AND THE TALE OF THE PRINCESS AZARGUN FROM THE MAGHRIB ................ 68 THE SANDALWOOD PAVILION AND THE TALE OF THE CHINESE PRINCESS YAGHMA-NAZ ..................................... 70 THE WHITE PAVILION AND TALE OF THE PERSIAN PRINCESS DURR-SITI ........................................................... 71 CHAPTER 5 ................................................................................................................................... 74 BOOK PAINTINGS: MAJNUN AND LAYLA ....................................................................................... 74 THE DEPICTION OF MAJNUN IN NIZAMI’S KHAMSA ..................................................................................... 76 KHUSRAW’S AND JAMI’S ACCOUNTS ........................................................................................................ 82 CHAPTER 6 ................................................................................................................................... 87 CONCLUSION ................................................................................................................................ 87 BIBLIOGRAPHY ............................................................................................................................. 95 LIST OF FIGURES: CHAPTER 3 ........................................................................................................ 99 LIST OF FIGURES: CHAPTER 4 ...................................................................................................... 101 LIST OF FIGURES: CHAPTER 5 ...................................................................................................... 103 2 Color Symbolism in Islamic Book Paintings | Imane Abaza Acknowledgment I would like to acknowledge the efforts of the Rare Books and Special Collections Library (RBSCL). They have the most passionate and supportive staff; they were always ready to offer their help and guidance and for that I am grateful. I would like to thank the administrative staff at the Department of the Arab and Islamic Civilizations for the constant support and their professional attitude. This thesis would have not seen the light of day without the support and guidance of my supervisor Dr. Bernard O’Kane. It took me a year to convince him with my topic and I am eternally grateful that he did not accept it right away. He pushed me to dig deeper and to widen my research base to come up with a more challenging angle for my thesis. He always demanded the highest quality of work which pushed me to thrive in my academic research. I would also like to thank my two readers; Dr. Jerry Bacharach and Dr. Ellen Kenney; their comments and critic were incredibly helpful in the fine tuning of my thesis. I would also like to express my gratitude towards my family, friends and colleagues. I am mom to a 12 years old boy and a 10 years old girl to whom I owe a great deal of gratitude for being so understanding and incredibly patient with me over the past few years. I would have never done it without them. Thank you Selim and Nadine for being the most supportive children anyone can ask for. I hope this makes you proud. I would also like to thank my mom, Samira, for always being there for me and handling my children when I could not. She has always been my biggest supporter and I can not thank her enough for always being there for me. Omar Abaza, thank you for being an amazing brother and a huge supporter. Basil Khattab thank you for pushing me to do this when I first told you I have this crazy idea of doing my master’s degree in Islamic art and architecture. You always told me that I should pursue my passion and what makes me happy regardless of people’s opinions and you were right. Amira Ayman and Salah Maged, thank you for taking my tantrums and my irrational 3 Color Symbolism in Islamic Book Paintings | Imane Abaza mid-night questions. You made it a fun journey and I am thankful for having you both in my life. Heba Sheta, Salma Azzam, Amina Karam, Leena Sadek and all the rest, thank you for making it a fun and an intellectually interesting journey. Last but not least, to all my friends from outside the program, Salma Zoghby, Ola Seouni, Noha Korashy and Hoda Wally, thank you for tolerating my 4 years of complaining and for believing that I would actually finish. Seif Abouwafia, I would never forget your 7:00 am phone call when I sent you that I would be starting my master’s degree in Islamic art and architecture and our conversation about the significance of colors in Islamic Art. Thank you for tolerating my babbling and overthinking, your input in chapter 1 and 2 was inspiring. The smile on my grandmother’s face when I told her I am starting my master’s was priceless, she was unique considering the generation she is coming from. She really believed in the power of education and I hope she is proud wherever she is. Finally, I would like to dedicate this thesis to my father, Sadek. He is not here with us anymore but his words and wisdom will always be with me wherever I go. Thank you for always being a role model and for believing in me. 4 Color Symbolism in Islamic Book Paintings | Imane Abaza Introduction Color symbolism in Islamic art has been one of my main points of interest when I started my masters. The question of why artists employed these specific colors to their works of art has been haunting me since I started noticing the predominant blue in the domes of Persian mosques or the pearl white and sandstone red in Indian architecture. I was waiting for an answer when I embarked on my studies but I as I dove deeper into this field I became more puzzled and the magnitude of my curiosity increased. Most of the articles I read and
Recommended publications
  • A Sufi Reading of Jesus
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals... Representations of Jesus in Islamic Mysticism: Defining the „Sufi Jesus‟ Milad Milani Created from the wine of love, Only love remains when I die. (Rumi)1 I‟ve seen a world without a trace of death, All atoms here have Jesus‟ pure breath. (Rumi)2 Introduction This article examines the limits touched by one religious tradition (Islam) in its particular approach to an important symbolic structure within another religious tradition (Christianity), examining how such a relationship on the peripheries of both these faiths can be better apprehended. At the heart of this discourse is the thematic of love. Indeed, the Qur’an and other Islamic materials do not readily yield an explicit reference to love in the way that such a notion is found within Christianity and the figure of Jesus. This is not to say that „love‟ is altogether absent from Islamic religion, since every Qur‟anic chapter, except for the ninth (surat at-tawbah), is prefaced In the Name of God; the Merciful, the Most Kind (bismillahi r-rahmani r-rahim). Love (Arabic habb; Persian Ishq), however, becomes a foremost concern of Muslim mystics, who from the ninth century onward adopted the theme to convey their experience of longing for God. Sufi references to the theme of love starts with Rabia al-Adawiyya (717-801) and expand outward from there in a powerful tradition. Although not always synonymous with the figure of Jesus, this tradition does, in due course, find a distinct compatibility with him.
    [Show full text]
  • Overview of the Book of Revelation the Seven Seals (Seven 1,000-Year Periods of the Earth’S Temporal Existence)
    NEW TESTAMENT Overview of the Book of Revelation The Seven Seals (Seven 1,000-Year Periods of the Earth’s Temporal Existence) 1 2 3 4 5 6 7 Adam’s ministry began City of Enoch was Abraham’s ministry Israel was divided into John the Baptist’s Renaissance and Destruction of the translated two kingdoms ministry Reformation wicked Wickedness began to Isaac, Jacob, and spread Noah’s ministry twelve tribes of Israel Isaiah’s ministry Christ’s ministry Industrial Revolution Christ comes to reign as King of kings Repentance was Great Flood— Israel’s bondage in Ten tribes were taken Church was Joseph Smith’s ministry taught by prophets and mankind began Egypt captive established Earth receives Restored Church patriarchs again paradisiacal glory Moses’s ministry Judah was taken The Savior’s atoning becomes global CREATION Adam gathered and Tower of Babel captive, and temple sacrifice Satan is bound Conquest of land of Saints prepare for Christ EARTH’S DAY OF DAY EARTH’S blessed his children was destroyed OF DAY EARTH’S PROBATION ENDS PROBATION PROBATION ENDS PROBATION ETERNAL REWARD FALL OF ADAM FALL Jaredites traveled to Canaan Gospel was taken to Millennial era of peace ETERNAL REWARD ETERNITIES PAST Great calamities Great calamities FINAL JUDGMENT FINAL JUDGMENT PREMORTAL EXISTENCE PREMORTAL Adam died promised land Jews returned to the Gentiles and love and love ETERNITIES FUTURE Israelites began to ETERNITIES FUTURE ALL PEOPLE RECEIVE THEIR Jerusalem Zion established ALL PEOPLE RECEIVE THEIR Enoch’s ministry have kings Great Apostasy and Earth
    [Show full text]
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • Learning at the Aga Khan Museum: a Curriculum Resource Guide for Teachers, Grades One to Eight
    Learning at the Aga Khan Museum A Curriculum Resource Guide for Teachers Grades One to Eight INTRODUCTION TO THE AGA KHAN MUSEUM The Aga Khan Museum in Toronto, Canada is North America’s first museum dedicated to the arts of Muslim civilizations. The Museum aims to connect cultures through art, fostering a greater understanding of how Muslim civilizations have contributed to world heritage. Opened in September 2014, the Aga Khan Museum was established and developed by the Aga Khan Trust for Culture (AKTC), an agency of the Aga Khan Development Network (AKDN). Its state-of-the-art building, designed by Japanese architect Fumihiko Maki, includes two floors of exhibition space, a 340-seat auditorium, classrooms, and public areas that accommodate programming for all ages and interests. The Aga Khan Museum’s Permanent Collection spans the 8th century to the present day and features rare manuscript paintings, individual folios of calligraphy, metalwork, scientific and musical instruments, luxury objects, and architectural pieces. The Museum also publishes a wide range of scholarly and educational resources; hosts lectures, symposia, and conferences; and showcases a rich program of performing arts. Learning at the Aga Khan Museum A Curriculum Resource Guide for Teachers Grades One to Eight Patricia Bentley and Ruba Kana’an Written by Patricia Bentley, Education Manager, Aga Khan All rights reserved. No part of this publication may be Museum, and Ruba Kana’an, Head of Education and Scholarly reproduced, stored in a retrieval system, or transmitted in any Programs, Aga Khan Museum, with contributions by: form or by any means, electronic, mechanical, photocopying, or otherwise, without prior consent of the publishers.
    [Show full text]
  • Islamic Esotericism in the Bengali Bāul Songs of Lālan Fakir Keith Cantú [email protected]
    Research Article Correspondences 7, no. 1 (2019): 109–165 Special Issue: Islamic Esotericism Islamic Esotericism in the Bengali Bāul Songs of Lālan Fakir Keith Cantú [email protected] Abstract This article makes use of the author’s field research as well as primary and secondary textual sour- ces to examine Islamic esoteric content, as mediated by local forms of Bengali Sufism, in Bāul Fa- kiri songs. I provide a general summary of Bāul Fakiri poets, including their relationship to Islam as well as their departure from Islamic orthodoxy, and present critical annotated translations of five songs attributed to the nineteenth-century Bengali poet Lālan Fakir (popularly known as “Lalon”). I also examine the relationship of Bāul Fakiri sexual rites (sādhanā) and principles of embodiment (dehatattva), framed in Islamic terminology, to extant scholarship on Haṭhayoga and Tantra. In the final part of the article I emphasize how the content of these songs demonstrates the importance of esotericism as a salient category in a Bāul Fakiri context and offer an argument for its explanatory power outside of domains that are perceived to be exclusively Western. Keywords: Sufism; Islam; Esotericism; Metaphysics; Traditionalism The history of the Bāul Fakirs includes centuries of religious innovation in which various poets have gradually created a folk tradition highly unique to Bengal, that is, Bangladesh and West Bengal, India. While there have been several important works published on Bāul Fakirs in recent years,1 in this ar- ticle I aim to contribute specifically to scholarship on Islamic esoteric con- tent in Bāul Fakiri songs, as mediated by local forms of Sufism.2 Analyses in 1.
    [Show full text]
  • A Re-Examination of the Millennium in Rev 20:1–6: Consummation and Recapitulation
    JETS 44/2 (June 2001) 237–51 A RE-EXAMINATION OF THE MILLENNIUM IN REV 20:1–6: CONSUMMATION AND RECAPITULATION dave mathewson* i. introduction The question of the so-called millennial kingdom in Rev 20:1–6 continues to be a source of fascination in evangelical discussion and dialogue.1 The purpose of this article is to re-examine the question of the millennial king- dom as articulated in Rev 20:1–6. More specifically, this article will consider the meaning and function of 20:1–6 within Revelation as it relates to the contemporary debate about whether this section is best understood within a premillennial or amillennial framework. Hermeneutically, most of the de- bate has centered around how literally the reference to the one thousand years in 20:1–6 should be taken and, more importantly, the relationship be- tween 20:1–6 and 19:11–21. Does the thousand year period in 20:1–6 re- fer to a more or less literal period of time?2 Or should it be understood more symbolically? Does 20:1–6 follow 19:11–21 chronologically, with the one thou- sand years featuring a Zwischenreich (premillennialism), or does the final battle in 20:7–10 recapitulate the battle in 19:11–21, with the reference to the one thousand years in 20:1–6 extending all the way back to the first coming of Christ (amillennialism)?3 * Dave Mathewson is instructor in New Testament at Oak Hills Christian College, 1600 Oak Hills Road SW, Bemidji, MN 56601. 1 Cf. R.
    [Show full text]
  • What Is Islamic Art?
    What is Islamic art? What do we actually mean by Islamic art? A central feature of Islamic art is its emphasis on crasmanship. Creating a high quality object – something that is a delight to behold – is much more important than producing something new and innovative. Another characteristic of Islamic art is that it does not necessarily tell us anything about the artist’s personal ideas or feelings. Islamic artists and crasmen oen focus on a long, tried-and-true tradition. What is most important is creating something beautiful and well made, oen something with a practical use. In other words, Islamic art largely aims at beautifying everyday life and making utilitarian objects into works of art. en what does “Islamic” have to do with it? At the David Collection, we generally define Islamic art as works of art produced in the part of the world where the religion of Islam has played a dominant role for a long period of time. ey do not necessarily have to be works of art made by or for Muslims. e artists might also be followers of another religion, for example Christians or Jews. And the message conveyed by their art does not have to directly reflect the religion of Islam. It can also have a purely secular character. DURING THE GUIDED TOUR OF THE MUSEUM: When pupils are shown around the museum, the guide will focus on a number of common features of Islamic art: vegetal ornamentation, geometric patterns, calligraphy, and the stylized depiction of reality. Historical aspects will also be dealt with and, depending on the work of art, an object’s function and relevant cultural and historical aspects will be discussed.
    [Show full text]
  • Kentucky Derby, Flamingo Stakes, Florida Derby, Blue Grass Stakes, Preakness, Queen’S Plate 3RD Belmont Stakes
    Northern Dancer 90th May 2, 1964 THE WINNER’S PEDIGREE AND CAREER HIGHLIGHTS Pharos Nearco Nogara Nearctic *Lady Angela Hyperion NORTHERN DANCER Sister Sarah Polynesian Bay Colt Native Dancer Geisha Natalma Almahmoud *Mahmoud Arbitrator YEAR AGE STS. 1ST 2ND 3RD EARNINGS 1963 2 9 7 2 0 $ 90,635 1964 3 9 7 0 2 $490,012 TOTALS 18 14 2 2 $580,647 At 2 Years WON Summer Stakes, Coronation Futurity, Carleton Stakes, Remsen Stakes 2ND Vandal Stakes, Cup and Saucer Stakes At 3 Years WON Kentucky Derby, Flamingo Stakes, Florida Derby, Blue Grass Stakes, Preakness, Queen’s Plate 3RD Belmont Stakes Horse Eq. Wt. PP 1/4 1/2 3/4 MILE STR. FIN. Jockey Owner Odds To $1 Northern Dancer b 126 7 7 2-1/2 6 hd 6 2 1 hd 1 2 1 nk W. Hartack Windfields Farm 3.40 Hill Rise 126 11 6 1-1/2 7 2-1/2 8 hd 4 hd 2 1-1/2 2 3-1/4 W. Shoemaker El Peco Ranch 1.40 The Scoundrel b 126 6 3 1/2 4 hd 3 1 2 1 3 2 3 no M. Ycaza R. C. Ellsworth 6.00 Roman Brother 126 12 9 2 9 1/2 9 2 6 2 4 1/2 4 nk W. Chambers Harbor View Farm 30.60 Quadrangle b 126 2 5 1 5 1-1/2 4 hd 5 1-1/2 5 1 5 3 R. Ussery Rokeby Stables 5.30 Mr. Brick 126 1 2 3 1 1/2 1 1/2 3 1 6 3 6 3/4 I.
    [Show full text]
  • Shereif Hassan Mahmoud
    Hydroclimate Changes to Arid regions subjected to Impact of climate change, human activities, and Large-scale climate patterns by Shereif Hassan Mahmoud A thesis submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Water Resources Engineering Department of Civil and Environmental Engineering University of Alberta © Shereif Hassan Mahmoud, 2020 Abstract In recent years, many regions worldwide have suffered from natural hazards related to the impact of human activities and climate change, such as floods and droughts, sea level rise, extreme weather events and an accelerated hydrological cycle. In Africa, the driest continent on Earth, climate change has led to more frequent occurrences of droughts of greater severity. Beside climate change, human activities have also incurred negative environmental impact which in turn has likely affected the climate at a wide range of temporal-spatial scales worldwide. For example, in the Middle East, floods of greater magnitude have been occurring more frequently in recent decades, which could be attributed partly to rapid urbanization or the effect of climate change, or both. In the Nile River basin (NRB), recurring droughts and increasing population have led to rising tension between competing users for water. Therefore, to develop more effective mitigation strategies against the potential impact of climate change, there is an urgent need to better understand changes to the hydrologic cycle of arid regions and linkage to regional climate change. The objectives of this dissertation are: 1) To investigate the potential implications of urbanization and climate change to the flood risk of Egypt and Saudi Arabia of arid climate in the Middle East.
    [Show full text]
  • ANGELS in ISLAM a Commentary with Selected Translations of Jalāl
    ANGELS IN ISLAM A Commentary with Selected Translations of Jalāl al-Dīn al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al- malā’ik (The Arrangement of the Traditions about Angels) S. R. Burge Doctor of Philosophy The University of Edinburgh 2009 A loose-leaf from a MS of al-Qazwīnī’s, cAjā’ib fī makhlūqāt (British Library) Source: Du Ry, Carel J., Art of Islam (New York: Abrams, 1971), p. 188 0.1 Abstract This thesis presents a commentary with selected translations of Jalāl al-Dīn cAbd al- Raḥmān al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al-malā’ik (The Arrangement of the Traditions about Angels). The work is a collection of around 750 ḥadīth about angels, followed by a postscript (khātima) that discusses theological questions regarding their status in Islam. The first section of this thesis looks at the state of the study of angels in Islam, which has tended to focus on specific issues or narratives. However, there has been little study of the angels in Islamic tradition outside studies of angels in the Qur’an and eschatological literature. This thesis hopes to present some of this more general material about angels. The following two sections of the thesis present an analysis of the whole work. The first of these two sections looks at the origin of Muslim beliefs about angels, focusing on angelic nomenclature and angelic iconography. The second attempts to understand the message of al-Suyūṭī’s collection and the work’s purpose, through a consideration of the roles of angels in everyday life and ritual.
    [Show full text]
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced firom the microfilm master. UMT films the text directly fi’om the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter 6ce, while others may be fi’om any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing fi’om left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6” x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI A Bell & Ifowell Information Company 300 North Zeeb Road, Ann Arbor MI 48106-1346 USA 313/761-4700 800/521-0600 THE EMERGENCE AND DEVELOPMENT OF ARABIC RHETORICAL THEORY. 500 C £.-1400 CE. DISSERTATION Presented m Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Khaiid Alhelwah, M.A.
    [Show full text]
  • The Study of the Principles of Philosophy of Islamic Art Hasti Safavi University of Exeter Stocker Road, Exeter, United Kingdom, EX4 4PY
    RUDN Journal of Philosophy 2020 Vol. 24 No. 1 23—38 Âåñòíèê ÐÓÄÍ. Ñåðèÿ: ÔÈËÎÑÎÔÈß http://journals.rudn.ru/philosophy DOI: 10.22363/2313-2302-2020-24-1-23-38 Research Article / Научная статья The Study of the Principles of Philosophy of Islamic Art Hasti Safavi University of Exeter Stocker Road, Exeter, United Kingdom, EX4 4PY Abstract. The main discourse on Islamic art in the western academia primarily views Islamic art through the lens of art history and sociology of art. Islamic art is considered as sacred in Islamic civilisation and culture, and derives its sanctity from the Quran as the fountain from which it has emanated, which Muslims consider to be the Word of God, much like Christ is the Word of God in Christianity. The Quran has played a formative role in shaping the trinity of sacred Islamic art which is Quranic recitation, calligraphy and architecture. However, another approach which not only is viable but can be considered of great importance to the study of Islamic art, is the employment and utilisation of principles of Islamic philosophy and Sufism which were the pillars of the intellectual milieu in which a given work of art is produced. The application of such principles allows a more comprehensive and detailed interpretation of a work of art. In this paper, the primary Islamic philosophy and sufi doctrines that will be dis- cussed are the concepts of imagination, colour, and calligraphy and examples of their applica- tion in the khānqāh and shrine ensemble of Shaykh Ṣafi al-Din Ardabīlī in Ardabil, Iran. Keywords: Islamic art, philosophy, Sufism, Quran, imagination, colour, calligraphy, Shaykh Ṣafi al-Din Ardabīlī’s shrine ensemble Article history: The article was submitted on 03.10.2019 The article was accepted on 06.11.2020 For citation: Hasti Safavi.
    [Show full text]