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Twelve-pointed stars in cedar: what is Islamic geometric pattern actually for?

My father taught me to lay out a star pattern for a ceiling with nothing but a compass, a straightedge and a cord. You start with a circle, divide it, draw lines that pass through the divisions, and the twelve-pointed star appears as if it was waiting. Then the pattern must repeat and close perfectly at the edges of the panel, or everyone who looks up for the next two hundred years will see your mistake.

Visitors often tell me this kind of ornament exists because Islam forbids images, so craftsmen had to decorate with shapes instead. I don't like this explanation. It makes our tradition sound like a workaround.

I recently read a better account: that pattern is a positive achievement in its own right, a way of pointing to an order that goes beyond any picture. An infinitely repeating pattern says something about the infinite that a portrait of a king cannot. Unity appears in the way every star is generated from the same circle.

But here is my honest doubt. My father never spoke about theology in the workshop. He spoke about whether the lines were true and whether the joint would hold. The theological meaning is beautiful, but it comes from scholars and books. Is the meaning of a pattern in what the makers did, or in what the commentators later said about it? Can a craft carry a philosophy that the craftsmen themselves did not put into words?

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5 replies

  1. Reza Tehrani

    Fellow

    The mathematics alone deserves respect. Some girih tile patterns on Persian buildings, the Darb-e Imam shrine in Isfahan is the famous case, approach quasi-periodic structures that Western mathematics described only in the twentieth century. The makers did not write treatises about it, but the knowledge is in the walls. To your question, Hicham: a craft can carry knowledge without words. Why not a philosophy?

    Helpful · 1
  2. Mona Fathy

    Fellow

    One correction to the visitors' story, which you are right to dislike. Islamic art is full of images: Persian and Mughal miniatures, figures on ceramics and metalwork, animals in palace decoration. What was avoided, broadly, was figurative imagery in religious spaces and religious books. So pattern in a mosque is not a substitute forced on artists everywhere; it is a choice made for particular places, and that strengthens the idea that it means something there.

    Helpful · 2
  3. Bilal Rashid

    Fellow

    There is a hadith in Muslim's Ṣaḥīḥ that every craftsman in our community should know: God is beautiful and loves beauty. Al-Ghazālī takes the love of beauty seriously in the Iḥyā', in the book on love, where he treats the beauty of a thing as its having the perfection proper to it, and says that inner beauty, of character and of knowledge, can be loved even more than outward form. On that view a true line and a sound joint, which is what your father cared about, are already a kind of worship. The theology does not have to be spoken in the workshop to be present in the work.

    Helpful · 3
  4. Ratna Wulandari

    Fellow

    In batik we have the same question. The old motifs are said to carry Javanese and Sufi meanings, and some certainly did. But my mother learned the motifs as shapes first, and the meanings later, from books, sometimes from tourists' guidebooks. I have come to think both are real: the meaning lives in the community that uses the pattern, not only in the hand that makes it.

  5. Hicham Ouazzani

    Fellow

    Bilal's answer is the one I will keep. My father used to say that the cedar does not forgive a lie. I took that as a carpenter's proverb. Perhaps it was the only theology he needed.

    Helpful · 1