A comparative study of the element of light in the holy aura and the painting of Manichaeans and Islamic art

Number of pages: 138 File Format: word File Code: 31000
Year: 2014 University Degree: Master's degree Category: Art - Graphics
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  • Summary of A comparative study of the element of light in the holy aura and the painting of Manichaeans and Islamic art

    Dissertation for Master's Degree (M.Sc)

    Trend: Painting

    Chapter One:

    General Design

    Introduction

    The exact speed of light is 299792458 meters per second. إلَى الْارْدِ تُمَّ يَْرُجُ إلَيْهِ في ومٍ كانَ مقدَرُهُ الفَ سنَهٍ ممَّة تعدُوُونَ (Surah Sajdah, verse 5)

    "God governs the affairs of the earth from space and later The day and night is equivalent to the thousand years that you count, it goes back to Him in a zigzag manner". The meaning of the verse is the year we (Muslims) count is the lunar year, which is related to the moon's rotation around the earth. The moon goes around the earth 12 times per year and 12,000 times per 1000 years. The distance that the moon travels in its 12,000 revolutions around the earth is 2583134723 km. It means that God's commands cover the said distance in one day and night. Each day and night is 86164.09966 seconds. If we divide the distance that God's commands travel in a day by seconds, the speed of movement of God's commands in seconds is obtained. As follows:

    25.83134723 (billion kilometers) divided by 86164.09966 (seconds) = 299792.458 kilometers per second. The speed obtained for the movement of God's orders per second is 299792.458 kilometers per second, and this speed is the same as the speed of light movement per second. Regarding zigzag movement, as we know, nothing moves straight in space, but something bends under the influence of the gravitational force of the universe, and repeated bending to this side and that caused by the gravitational force of the universe also creates a zigzag path for the phenomenon. In its mystical and Islamic expression, this light is the light of the essence of the Lord of the world, as in the Holy Qur'an, "light" is one of the names of God, and it is considered the only material name of God that has a tangible presence in the universe. The famous Albert Einstein is based on the theory of relativity. This formula is considered to be the most important and at the same time the most legendary mathematical expression of the universe. From this controversial formula of the new era, it appears that everything with mass in the universe, if it reaches the speed of light, becomes light, which is the most weightless phenomenon in the world of matter. This means that the whole universe and the world of matter and nature is the result of the reduction of the speed of light or the result of the contraction of light. That is, everything in the world of matter is made of light and has light particles, and light is the primary material of the structure of the universe. When there is talk of light in the Qur'an, the mind immediately remembers Surah Noor, and among the verses of this Surah, its famous verse is: "Allah is the light of the heavens and the earth, like the faint light of a glass, a glass, a star, a star, a door, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree, a tree. God is the light of the heavens and the earth, His light is like a lamp in which there is a lamp, and that lamp is lit like stars shining from the oil of the blessed olive tree, which is neither eastern nor western. Its oil gives light even though the fire has not reached it. Light more than light, God guides whoever He wants to be the light and brings parables to people because He is aware of everything. (Surah Noor, verse 35).

    Complete knowledge of the element of light and investigation of its nature.

    Recognition and understanding of the concept of light in painting and adaptation of light to the aura of light.

    Investigation of light in Manichaean art and Islamic art.

    "In this research, the sacred role and spiritual nature of light is first mentioned, and then the beauty of light in the works of painting is mentioned. Islamic art or Muslim arts refers to a part of art that was prevalent in Muslim society and not necessarily by Muslims. Although these arts (Islamic arts) may not conform to Islamic teachings and Sharia in some cases, the influence of Islamic and regional culture is clearly visible in it. Islamic arts include various types of art such as architecture, calligraphy, painting, ceramics and the like. Islamic art is not an art that is only related to Islam. The term "Islamic" refers not only to the religion, but also to the rich and diverse culture of the people in the lands where Islam is prevalent. .The emergence of Islamic art from the heart of the religion and the new state was not gradual and step by step, but like the emergence of Islam itself and the Islamic government, it had a rapid and sudden process. (Vardi, 1390, 8). "Man's connection to transcendental truth and even reasonable transcendental truth is the unique essence of Islamic art. So "Islamic art is holy art." Another issue that will be studied in this research is the examination of color in Islamic arts, and considering the inseparable relationship between Islamic thought and Islamic art, the main goal of a Muslim artist is to observe the multiple manifestations of truth and show it to his audience" (Rahnourd, 2008, 45).

    "The symbolic position and content value of light and color in Islamic art is far greater than its visual value. Some even place this symbolic approach and the Islamic artist's spiritual approach to the light and color of the image at the level of the highest level of spiritual conduct: "Light is the symbol of the flow of existence in the body and color is the symbol of the return to the current brightness in the essence of light" (Balkhari Ghahi, 1388, 67). Islamic.

    Achieving the decorative and conceptual characteristics of Mani painting.

    1-3 The importance of the research topic and the motivation for choosing it

    "Objects in this world either emit light from themselves and are seen by their own light, such as the sun, molten glass, lamp filaments and molten metal, or by the light that shines on their external surface to the human eye. They will be seen when they arrive. Based on this, any non-luminous object, when faced with light radiation, absorbs a part of it, which is converted into heat energy, passes a part through itself, and reflects the other part, which causes it to be seen (definition of color). But apart from the scientific process of light in nature, the concept and nature of light has always been of interest to mankind. Light has been respected and sacred in religions. In the religion of Zoroastrianism, the interpretation of existence, angelology and the sanctity of fire are based on light. In Judaism, God's first creation is light, and in Christianity, Jesus Christ (pbuh) is the word and light, or the father of lights, and dwells in light. In Islam, the spirituality of light is also emphasized" (Noorbakhsh, 2013, 25).

    1-4 Research Questions or Hypotheses

    1- Light and its comparison with halos of light in sacred images and why?

    "Auras (luminous halo) were seen in different ways, usually seen as energy fields similar to a large egg that completely surrounds the body. they become Many people describe the aura as an egg aura, most auras continue for several centimeters around the body.

    It is believed that the more mystic and spiritual a person is, the bigger his aura is. There are strings of energy within this egg-shaped aura that radiates from all directions and reflects the stages of thought and feeling, health and potential talent. In addition to this aura, it has different colored rays that radiate from the body and shine throughout the aura. Some people consider it as thought waves and certainly our thoughts and feelings strongly affect our aura. Some have various geometric shapes in their aura, which have special meanings. For example, the shape of a circle means satisfaction and inner pleasure and perfection. A triangle is a sign that a person supports others. Today, it is believed that people who are pious and have mastered their ego, their luminous aura can be seen, and with practice, one can see the waves of colors emanating from the aura and luminous aura of religious people. The colors dominating the halos now show the spirit and personality of people and each color has a special meaning. For example, the red color in the luminous aura indicates a strong and strong ego and awakens the desire for progress and success in a person. These people are compassionate and warm-hearted. Red color also means natural boldness.

    Orange color is one of the warm and remarkable colors that can be seen in the aura of people who are naturally efficient and fast moving and can easily get along with them. Owners of orange auras are able to forgive people and often find themselves in a situation where they have to solve a problem. White color is rarely seen in luminous halos, this color is a sign of holy and philanthropic people. People with a white aura often do not want anything for themselves and are more concerned about the well-being of others.

  • Contents & References of A comparative study of the element of light in the holy aura and the painting of Manichaeans and Islamic art

    List:

    Chapter 1 - Overview of the plan

    Introduction. 1

    1-1- statement of the problem. 3

    1-2 research objectives. 4

    1-3 The importance of the research topic and the motivation for choosing it. 5

    1-4 research questions or hypotheses. 5

    1-5 operational definitions of variables and keywords. 8

    1-6 research methods. 8

    1-6-1 Historical research. 8

    1-6-2 Descriptive research. 9

    1-6-3 comparative research. 9

    1-7 scope of research. 9

    Chapter Two - Theoretical Studies

    2-1 Background of the research. 11

    Chapter 3 - Research methodology (methodology)

    3-1 Research method. 14

    3-2 information collection tools. 14

    3-3 data analysis method 14

    Chapter four - analysis of research findings

    Part one. 17

    Introduction. 18

    4-1 Introducing the functions of light. 21

    4-1-1 Definition of light. 21

    4-1-2 Light scientifically. 21

    Continuation of the table of contents

    Title ..page

    4-1-3 The importance of light. 23

    4-1-4 Light in Quran and Hadith. 23

    4-1-5 The sanctity of light. 24

    4-1-6 God, light. 25

    4-1-7 The truth of Muhammadiyah. 26

    4-1-8 Light and existence. 27

    4-1-9 Light and beauty. 28

    4-1-10 Light is a symbol of existence and darkness is a symbol of non-existence. 29

    4-1-11 Human light and beauty. 31

    4-1-12 The art of the perfect relationship between man and God and the truth. 32

    Part II. 33

    4-2-1 Light and the path to the interior. 34

    4-2-2 Monotheism. 36

    4-2-3 Light of mysticism and Islamic art. 37

    4-2-4 Light and color in Islamic art. 41

    4-2-5 The position of light in Iranian culture and Islamic arts. 43

    4-2-6 Spiritual customs and symbolism in Islamic art. 45

    4-2-7 Color and light and teaching of painting in the Islamic era. 51

    4-2-8 The world of colors and humans. 54

    4-2-9 The concept of space in Iranian painting. 61

    4-2-10 The importance of empty space in Islamic art. 66

    4-2-11 An enlightened person in Iranian painting. 69

    4-2-12 Manifestation and visualization of light in Iranian painting. 72

     

    Continuation of the table of contents

    Title ..page

    The third part. 78

    4-3-1 Shahabuddin Suhravardi. 79

    4-3-2 Najmuddin Kobra 80

    4-3-3 Alaa al-Doula Semnani. 83

    4-3-4 Sheikh Mohammad Lahiji. 86

    Part IV. 88

    Introduction. 89

    4-4-1 Mani ritual. 91

    4-4-2 Gostres Manoit. 95

    4-4-3 Money and philosophical belief. 98

    4-4-4 Manichaean painting. 99

    4-4-5 Sogd before Islam (7th and 8th centuries AD) 107

    4-4-6 The relation of light and golden color in Manichaean art. 111

    4-4-7 The use of golden color in ancient Iran. 112

    4-4-8 The concept of light in the Manichaeism. 112

    4-4-9 colors in Manuvian works. 113

    4-4-10 Manifestation of light and golden color in Manichean works. 114

    Chapter Five - Conclusion

    5-1 Conclusion. 126

    Resources. 127

    Source:

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A comparative study of the element of light in the holy aura and the painting of Manichaeans and Islamic art