Univers15

Edison Çeraj
AESTHETICS OF ISLAMIC ART
According to Titus Burchkardt; the substance of art is beauty. In
terms of Islam, it is a divine quality and, as such, it has a dual aspect:
in the world it is the appearance, it is the dress that mantles the
beautiful being and the nice things. While in God, it is a pure inner
beauty; it is the divine quality, that, among all the divine qualities
manifested in the world, it brings directly to mind the pure Being.
Precisely due to the commemoration and remembrance of the
Being, it was born and developed the Islamic art, as an extension
or embodiment of Islam itself or the truths that it intended to
convey to people. Taking this into consideration, it can be said
that it is not true what Burchkardt himself wrote later: “It was,
in fact, the abandoning of the primitive Arab environment and
facing with the artistic heritage of the conquered or converted
peoples that made necessary the emerge of an art adjust to Islam
and that made it possible to happen” 1 It is not true, because the
Islamic art sprang forth and appeared naturally, thus inevitably -
of course in certain and different circumstances from one Islamic
space to the other - as a need experienced by certain people
(artists) to demonstrate the Truth even with this language, unlike
the European or Western art in general that is looking for it.
Precisely, this is the reason why the Western art is so different
from Islamic art in particular and the eastern one in general,
because they have different goals, because they approach quite
differently to the human and life.
For the Muslim artist, the outside world is as it is, because the
Creator created it as such, and above all it is equipped with a telos,
which will be fulfilled, however. But the question is how well attaches
to this fulfillment even the most segregated being in it, the man.
1
Burchkardt, T. (2012) Art of Islam – language and meaningst. Translated.: Vehap
Kola. Skopie: Logos-A.
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