The period of a rapid expansion of the Islamic era forms a reasonably accurate beginning for the label of Islamic art. Early geographical boundaries of the Islamic culture were in present-day Syria. It is quite difficult to distinguish the earliest Islamic objects from their predecessors in Persian or Sassanid and Byzantine art, and the conversion of the mass of the population, including artists, took a significant period, sometimes centuries, after the initial Muslim conquest. There was, notably, a significant production of unglazed ceramics, witnessed by a famous small bowl preserved in the Louvre, whose inscription assures its attribution to the Islamic period. Plant motifs were the most important in these early productions.
Samarra witnessed the “coming of age” of Islamic art. Polychrome painted stucco allowed for experimentation in new styles of moulding and carving. The Abbasid period also coincided with two major innovations in the ceramic arts: the invention of faience, and of metallic lusterware. Hadithic prohibition of the use of golden or silver vessels led to the development of metallic lusterware in pottery, which was made by mixing sulphur and metallic oxides to ochre and vinegar, painted onto an already glazed vessel and then fired a second time. It was expensive, and difficult to manage the second round through the kiln, but the wish to exceed fine Chinese porcelain led to the development of this technique.
Though the common perception of Abbasid artistic production focuses largely on pottery, the greatest development of the Abbasid period was in textiles. Government-run workshops known as tiraz produced silks bearing the name of the monarch, allowing for aristocrats to demonstrate their loyalty to the ruler. Other silks were pictorial. The utility of silk-ware in wall decor, entrance adornment, and room separation was not as important as its cash value along the “silk route”.
Calligraphy began to be used in surface decoration on pottery during this period. Illuminated Qur’ans gained attention, letter-forms now more complex and stylized to the point of slowing down the recognition of the words themselves.
Museum of Islamic Art possesses a wide collection of Islamic antiques, alongside a wide range of artifacts from all over the world. As well as being objects of great age and beauty, the ceramics in the museum were also meant to be used. The collection includes:
From humble kitchen wares to elaborate tile panels, ceramics were a vital part of everyday life in the Islamic world. They exemplify the external influences and internal creativity that inspired this flourishing of ceramic design over 12 centuries.
Museum of Islamic Art, Doha
The Museum of Islamic Art (Arabic: متحف الفن الإسلامي,) is a museum located on one end of the seven kilometers long Corniche in the Qatari capital, Doha. As with the architect I. M. Pei’s requirement, the museum is built on an island off an artificial projecting peninsula near the traditional dhow (wooden Qatari boat) harbor. A purpose-built park surrounds the edifice on the Eastern and Southern facades while 2 bridges connect the Southern front facade of the property with the main peninsula that holds the park. The Western and Northern facades are marked by the harbor showcasing the Qatari seafaring past.
The Museum of Islamic Art (MIA) represents Islamic art from three continents over 1,400 years. Its collection includes metal work, ceramics, jewelry, wood work, textiles and glass obtained from three continents and dating from the 7th to the 19th century.
Qatar’s ambition to become the most important cultural destination of the Gulf’s area was made concrete in 2008 with the opening of the MIA, the Museum of Islamic Art. It was designed by I.M. Pei, the Chinese-American architect that notably built the glass pyramid for the Louvre in Paris. It is considered to be one of the world’s great museums.
The art scene in Qatar witnessed substantial development in the mid- and late 1950s. Initially, arts were overseen by the Ministry of Education, with art exhibitions being hosted in its facilities. In 1972, the government started providing increased funding to aid the development of arts within the country. The father of modern artists in Qatar is Jassim Zaini (1943-2012) whose work explored diversity in techniques and documented the changing society from traditional local life to a global style. The Qatari Fine Arts Society was established in 1980 with the objective of promoting the works of Qatari artists.In 1998, the National Council for Culture, Arts and Heritage was established. Qatar Museums was established in the early 2000s to build and connect all museums and collections in Qatar. Two major museums lead the institution: the Museum of Islamic Art opened in 2008, and the Mathaf: Arab Museum of Modern Art, opened in Education City Qatar Foundation in 2010.