Robert Irwin delves deep into the cultures of the Islamic world to survey the exquisite arts of painting, architecture, porcelain, enamel, manuscript illumination, metalwork, calligraphy, textiles, and more. Including 217 illustrations, 148 in full color, the book covers the earliest foundations of Islam through the brilliant high point of the 17th century.

An alternate approach to Islamic art emphasizing literary over historical contexts and reception over production in visual arts and music.

This richly illustrated book allows readers to identify the elements and themes of Islamic art forms, and to examine them in works of painting and metalwork, in calligraphy and manuscripts, ceramics, glass, wood, and ivory.

The artistic achievements of the Islamic world chronicled over fourteen centuries.

This volume deals with the formative period of Islamic art (to c. 950), and the different approaches to studying it. Individual essays deal with architecture, ceramics, coins, textiles, and manuscripts, as well as with such broad questions as the supposed prohibition of images, and the relationships between sacred and secular art. An introductory essay sets each work in context; it is complemented by a bibliography for further reading.

This Stunning book includes more than four hundred reproductions of treasures of Islamic art that span the world. With its large format, exquisite photographs and extensive research, this is a thorough introduction toan exceptional artistic tradition. --

Islamic Art and Beyond is the third in a set of four volumes of studies on Islamic art by Oleg Grabar. Between them they bring together more than eighty articles, studies and essays, work spanning half a century by a master of the field. Each volume takes a particular section of the topic, the three other volumes being entitled: Early Islamic Art, 650-1100; Islamic Visual Culture, 1100-1800; and Jerusalem. Reflecting the many incidents of a long academic life, they illustrate one scholar's attempt at making order and sense of 1400 years of artistic growth. They deal with architecture, painting, objects, iconography, theories of art, aesthetics and ornament, and they seek to integrate our knowledge of Islamic art with Islamic culture and history as well as with the global concerns of the History of Art. In addition to the articles selected, each volume contains an introduction which describes, often in highly personal ways, the context in which Grabar's scholarship developed and the people who directed and mentored his efforts. The articles in the present volume illustrate how the author's study of Islamic art led him in two directions for a further understanding of the arts. One is how to define Islamic art and what impulses provided it with its own peculiar forms and dynamics of growth. Was it a faith or a combination of social, historical, and cultural events? And how has 'Islamic art' impacted on the contemporary arts of the Islamic world? The other issue is that of the meanings to be given to forms like domes, so characteristic of Islamic art, or to terms like symbol, signs, or aesthetic values in the arts, especially when one considers the contemporary world. The Islamic examples allow for the development of new intellectual positions for the history and criticism of the arts everywhere.

They discuss, for example, how the universal caliphs of the first six centuries gave way to regional rulers and how, in this new world order, Iranian forms, techniques, and motifs played a dominant role in the artistic life of most of the Muslim world; the one exception was the Maghrib, an area protected from the full brunt of the Mongol invasions, where traditional models continued to inspire artists and patrons. By the sixteenth century, say the authors, the eastern Mediterranean under the Ottomans and the area of northern India under the Mughals had become more powerful, and the Iranian models of early Ottoman and Mughal art gradually gave way to distinct regional and imperial styles.

A unique investigation into the aesthetics of colour in Islamic art revealing its deeper symbolic and mystical meanings. The experience of colour in Islamic visual culture has historically been overlooked. In this new approach, Idries Trevathan examines the language of colour in Islamic art and architecture in dialogue with its aesthetic contexts, offering insights into the pre-modern Muslim experience of interpreting colour. The seventeenth-century Shah Mosque in Isfahan, Iran, represents one of the finest examples of colour-use on a grand scale. Here, Trevathan examines the philosophical and mystical traditions that formed the mosque's backdrop. He shows how careful combinations of colour and design proportions in Islamic patterns expresses knowledge beyond that experienced in the corporeal world, offering another language with which to know and experience God. Colour thus becomes a spiritual language, calling for a re-consideration of how we read Islamic aesthetics.