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ISLAMIC SYMBOLISM By Muhammad Fauzan bin Abu Bakar Islamic Symbolism Studies Previously, we have discussed in brief an introduction to symbolism. Through the various examples, we have illustrate on how such studies in symbols, such as from semiotic and aesthetic aspect, are important and relevant to...

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Islamic Symbolism Muhammad Fauzan Abu Bakar

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ISLAMIC SYMBOLISM By Muhammad Fauzan bin Abu Bakar

Islamic Symbolism Studies Previously, we have discussed in brief an introduction to symbolism. Through the various examples, we have illustrate on how such studies in symbols, such as from semiotic and aesthetic aspect, are important and relevant to this research. We also touch briefly on the possible approach to understand the meaning behind symbolism. Thus in this section, we will discuss specific Islamic symbolism that has greater impact on the Islamic arts and culture. Crescent Moon and Star Symbol Researchers of Islamic culture note that the new moon as an Islamic symbol is inconsistent. Contemporary designs frequently use the old moon instead the new moon. The old moon shape appears as the letter c as opposed to the crescent and is used in many national flags representing Islamic countries (Dr Patricia Baker, Farnham, and Surrey). The symbol of the star is also a very significant symbol in Islamic culture. The star has many different of meanings in Islamic culture which is dependent on the shape and form of the star. Most Islamic country use five, six and eight pointed star. The eight-point star is widely used as a symbol in Islamic art. It is called khatim or khatim sulayman, seal of the prophets, as in signet ring. The phrase “seal of the prophets” is also used in the Koran and has particular ideological meaning for Muslims (Sarah Tricha, 2008). Art Philosophy by Hassan Mohd. Ghazali (n.d.) the circular shape shows the beginning of life and the end of it. To draw a circle is to start with one point and end at the same point. There is also a quote by Abdullah Nakula (Nakula, 1985) “From god you came and to god you shall return”. In relation to the circle, the dome is another important Islamic symbol. Although dome designs are popular in Islamic countries throughout the world, the origin of the design is actually from the Middle East. It started

when the development of architecture became the main form of Islamic art during that ottoman period (Theresa Grupico, 2011).

Tree Symbol in Islam According to Noble Ross Reat (1975), tree symbol is an equivalent symbol of the world in Islam as it were with other religion. Most religion in the world viewed the tree symbol as a tree that hold much power within it. The most common tree symbol known is the Tree of Life that represent the beginning of all life in this world. There are several types of tree that can be related to the Islamic world which have a certain story and value within it. The most popular tree is The Shajarat Al-Tuba, the “Tree of Bliss” the Islamic world tree. The Tree of Bliss is the symbol of Islamic world tree but it does not appear in name or description in the Quran. In the Quran, there are four type of tree that are mentioned as the distinct supernatural tree and that is the Infernal Tree (Zaqqum), the Lote Tree of the Uttermost Boundary (Sidrat-AlMuntaha), the tree of knowledge in the garden of Eden and the Lamp Verse (the olive neither of the east nor west) (Reat, 1975) The Tree of Bliss is the symbol of Islamic world tree that have been depicted in many mosque such as the dome of rock where its branches growing downward from paradise and spreading to fill the sky, which is represented by the dome. There are other similar example depicted in various dome such as the dome of the Sehzade Mosque in Istanbul, dome in Taj Mahal mosque, the dome of Gawhar Sahd’s Mausoleum in Afghanistan and the dome of the Lutfullah mosque in Isfahan. (Noble Ross Reat, 1975) Although the Tree of Bliss is the most symbolic tree in Islam but there are some argument between the origins of the tree. According to Noble Ross Reat, he summarized to the point that in the Quran, there is one forbidden tree in the Garden of Eden. Iblis (satan) calls it the Tree of Immortality where he persuades Adam and Eve to eat from the forbidden tree for the sake of Immortality. Later it is popularity called the tree of knowledge, apparently because of its resemblance to the Jewish Tree of Knowledge. Both of the tree mixes elements which its primary function is a metaphor of man’s disobedience of God. In the Hadith literature, the tree of

Immortality, no longer forbidden, is equated with the Quran Lote Tree of the Uttermost Boundary, the model of the Islamic World Tree, which is finally called the Tree of Bliss. All the Islamic scholars have described the Islamic world tree as a unique tree with four elements. Reat also mentioned that according to Hadith, “the two passages merge, and the lote tree in the Seventh Heaven combines elements of the trees in both the Star and the Event Sûras. It is a unique tree, as in the Star, but it is located among the fountains and is the source of the fruit and shade mentioned in the Event. Each of these elements, the unique tree, the fountains, the fruit and the shade are important to the paradisal tree of the Hadîth, called Shajarat al-Tûba”. The spreading Shade, one of the Islamic world tree elements hold strong and important symbolic quality. The shade is a metaphor for the bounty, comfort and protection which the miraculous tree in paradise bestows all comforts and blessings upon the fortunate ones who rest beneath it. Other than the world Islamic tree, there two type of tree that the quran have mention and one of them is the Infernal Tree (Zaqqum). The Infernal Tree (Zaqqum) is a tree that bare fruits for the sinner in hell to eat. The fruits is full of torn and hot in the heart of hell will be eaten by the sinners because of hunger. (Noble Ross Reat, 1975). Thus awaiting the wicked and condemned in Hell is the accursed tree of Zaqqum: “Indeed, We have made it a torment for the wrongdoers. Indeed, it is a tree issuing from the bottom of the Hellfire. Its emerging fruit as if it was heads of the devils. And indeed, they will eat from it and fill with it their bellies.” (Qur’an 37:63-66)1 The last tree that play an important role in Islamic symbolism is the Olive neither of the East not of the West. The blessed olive tree takes on great importance in Muslim prayer rugs, miniature mosque, which embody in portable form all the essential characteristics of the mosque. (Noble Ross Reat, 1975)

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From the Al-Quran, Surat Aş-Şāffāt, with English translation by Saheeh International.

Water Symbol in Islam After the symbolic tree, next we discuss about the unique symbolism of water. It is considered the symbol of the essential unity of creation. It ranked as one of the most prominent and universal symbol that attracted man’s attention, along with the tree and mountain symbolism, due to its sheer size. Plus, water is considered the source of life, and has appeared universally as undifferentiated substance from which creation took form in mythology. (Reat, 1975) In Islamic symbolism, the most significance and extracted symbol is the symbol of water. It plays many role in the Islamic world which represent different meaning within each period and type of water. Water have been defined as Mercy, Wisdom, Truth, Reality, Life, Vanity and Illusion. Water plays a great significance in Islamic symbolism where it represent a great amount of Revelation which mean “A Sending Down”. Water and mercy are inseparable with one and another which the All-Merciful (God) have given down to the earth as nourishment and fortune. Although water have been symbolise as Mercy that God give upon us, it also have been accepted as the symbol of knowledge and wisdom. (Lings, 1968) According to Martin Lings (1968), extract from Sufi symbolism of ice, for salt water and ice, both of them are representing the un-transcendent, are both “gross” albeit in different ways, in comparison to fresh water. In the statement, Lings try to explain the relation between the sea water which have been symbolise as the great wisdom but still it cannot be compared with the fresh water. In Quran, it is stated that: Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement." (Quran 18:109)2 This statement symbolised the sea as a symbol of wisdom. Though it is not to be compared to the Mother of the Book, a Sea vast enough to contain the word of God, but this demonstrated that the material sea, for the Infinitude of the Divine

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From the Al-Quran, Surat Al-Kahf, with English translation by Saheeh International

Wisdom, is the symbol of symbols. Lings also explained that water have been symbolise as representing Truth. Al-Khidr as a Symbol of Immortality and Wisdom There has been many folklores, legends, and stories that is associated with alKhidr. As we had mentioned in earlier articles discussing the colour in Islam, Al-Khidr or “the Green Man”, is considered a symbol of immortality. It is said that he had existed long before the time of the Moses and are said to have been alive for so long, even to this day, so long that it was said he is immortal. Al-Khidr is called in many names, depending on each region, as it has many stories and legends recounting his exploits. For example, in India, some part knows him as a Prophet, a Saint or a Deity, with names such as Khwājā Khizr (Khadir), Pīr Badar, or Rājā Kidār. Such legends includes legend of Niwai Dai, the Story of Prince Mahbub, as well as the story of the Moses meeting with al-Khidr. Some of the stories also associated al-Khidr as the guardian and master of the Fountain of Life, which gives him immortality. (Coomaraswamy, 1970) Besides being associated with immortality, he is also considered very intelligently gifted and associated with knowledge and wisdom. In all recount of his stories, all records of people seeking his wise guidance and knowledge. Even in alQuran, there exist a story recounting the meeting of Moses with him. And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away. So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue." He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly". [Moses] said, "That is what we were seeking." So they returned, following their footprints. And they found a servant from among Our servants to whom we had given mercy from us and had

taught him from Us a [certain] knowledge. Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?" (Quran 18:60-66)3 This story tells how Moses, seek the wise guidance (sound judgement) from alKhidr (a servant from among Our servants) as he wants to learn his knowledge and wisdom. Male and Female: Polarization concept in Islam In any studies of arts, there are always reference to the concept of polarization and duality, of males and females. This concept of duality is a most profound feature of what constitute of human nature and it is applied in the creative creation of arts. This significance influence is not by accident but is due to its importance as an essential to “the meaning of the human state, without with this distinction in any way destroying the significance of the androgenic reality.” (Nasr, 1980) The difference between men and women, is not simply a matter of difference between sexes biologically and physically. Beside anatomy and biological functions, there are other differences such as temperament, psychology, spiritual, and mentality. The male is reflected as majesty, power, and absoluteness, while the female reflects beauty, beatitude, and infinity. In Islam, it views the positive aspect of sexuality as a means of perfection of the human state and envisages the love of a man and woman as being inseparable from the love of God. So the symbolism of male and female duality is so profound in Islamic teaching that the Muslims takes sexual purity as one of the most important elements of its social structure and teachings. Such teaching is demonstrated in the separation of the sexes in many aspects of external life, the hiding of the beauty of women from strangers, division of social and family duties, as well as other practices derived from these principles. (Nasr, 1980)

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From the Al-Quran, Surat Al-Kahf, with English translation by Saheeh International

Other Symbolism of Islam One of the other symbolism in Islam is the concept of ‘Barzakh’. One the main principle faith of the Islamic teachings is to believe in death and afterlife. Thus, Islam teaches that death is inevitable and this material world is just a temporary place for us. Once we die, we would be going to another plane, called Barzakh, while waiting for the Judgement Day. In symbolism, the concept Barzakh can mean a certain intermediate state in the posthumous evolution of the human being, or an intermediate place between two seas. This metaphor may be interpreted as the intermediate ‘barrier’ between the two state such as between fresh drinkable water and salty and bitter water, between the non-manifested with the manifested. (Burckhardt, 1976) Other symbolism includes the symbol of the letter Nūn4 as well as the boat and the helmsman. The letter Nūn is the 14th letter of both the Arabic and Hebrew alphabets. In Islamic tradition it is principally considered representing al-Hūt, the whale. (Guénon, 1980) The boat symbolism signifies a sign for those who believe, as its form and function symbolizes a spiritual truths. The different components of the boat structure itself had different meaning. The mast has the same meaning as the tree due to its vertical character, which means axial centre and ‘links heaven to the surface of the ‘lower’ waters. The hull conforms in its shape to the horizontal surface of the waters and being a refuge and containing a ‘centre’ at the point where it supports the foot of the mast. Thus the mast clearly symbolizes the essential and masculine post of existence, and the hull symbolizes the substantial, maternal pole of existence. (Negus, 1985) The helmsman symbolizes a spiritual master. This is because, being a helmsman one need to be able to understand the forces of the wind and water, and able to navigate the fastest and straightest passage through the water on his intended

The letter Nūn is the 14th Arabic and Hebrew letter. In the Arabic alphabet, it’s position is unique as it is the end of the first half of the 28 Arabic alphabet letter. It symbolizes the whale and fish, the original meaning of the word nūn. For further reading, Guénon, R. (1980). The Mysteries of the Letter Nūn. Studies in Comparative Religion, Vol 14, No 1&2 4

course. Thus if translated, this metaphor can meant continual invocation of the spiritual forces and the complementary response of nature through the soul. (Negus, 1985)

Symbolism in Islamic teachings Besides from these examples, there are many other symbols that can be associated with Islamic teachings. Thus one can clearly see and conclude that as with any other religion, culture, and civilization, symbolism has played an integral part in their beliefs and life-style. It conveys various interpretation and meanings that corresponds to the message that is meant to be conveyed. Symbolism is used to explain concepts and perspective that is otherwise difficult to be explained and illustrated using words. Thus it is fundamental that one understand and able to interpret the meaning correctly so that we can conceive and accept the Islamic teachings. On the basis and perspective of the arts, this studies are important because the symbolism carries interpretation, representation and impression that enable concepts and values to be conveyed within the perspective of the people.

REFERENCES Burckhardt, T. (1976). Concerning the “Barzakh”. Studies in Comparative Religion, 10(2). Coomaraswamy, A. K. (1970). Khwājā Khadir and the Fountain of Life, in the Tradition of Persian and Mughal Art. Studies in Comparative Religion, 4(4). Guénon, R. (1980). The Mysteries of the Letter Nūn. Studies in Comparative Religion, 14(1&2). Lings, M. (1968). The Qoranic Symbolism of Water. Studies in Comparative Religion, 2(3). Nasr, S. H. (1980). The Male and Female in the Islamic Perspective. Studies in Comparative Religion, 14(1&2). Negus, M. (1985). The Boat and the Helmsman. Studies in Comparative Religion, 17(1&2). Reat, N. R. (1975). The Tree Symbol in Islam. Studies in Comparative Religion, 9(3)....