The symbolism of color in the Islamic Sufism & Mysticism

Allah is the light of the heavens and the earth[1]… (Receive) the baptism of Allah, and who is better than Allah in baptising?[2]

Significance of the study: In the material world, light is the tenderest element which demonstrates creation truly. In the world of existence; it is one of the names of God and the most beautiful analogy of the existence of right in the world. In the world of sense, color is the plural form of single light. The reason is that analysis, which is a material process and related to the world of compounds and plurals, causes the embodiment of light spectrum in the form of colors. Some mystics believed that color is constant in all the worlds and each creature is composed of color and light. However, when the world is determined (that is, next to the fixed entities) wherever an existent exists, light and color exist and actually light creates beauty dressed in color.

Statement of the problem: Regarding the introduction above, the point is that regarding the Quran and the traditions, how is the role and position of color in the Islamic mysticism world-view? With what elucidation and interpretation the whole creation system is based on the system of lights and colors in both descending and ascending processes. What is the relationship of the full arc of creation with lights and colors? How is the full circle of lights and colors conceived?

Methodology: In the present research, efforts are made to answer the question just mentioned along with the related questions through the chapters, descriptively-analytically, based on the Quran, traditions, exegetical sources, and the mystical texts and sources.

Results: Referring to the results of the study, it can be briefly stated that:

1. In addition to using (in the Quran) the words meaning color (loun, sebghah), some colors have been specially mentioned and the divine color has been presented as the best color. Accordingly, its flowing and streaming within the seen and unseen universe (the descending arc) and man’s invention and creativity in various artistic realms (painting, architecture, …) both originate in the mystical and spiritual dimension of color and light.
2. In the Islamic mysticism and particularly in Ibni-Arabi’s mysticism, right is like colorless light and creation (existence) is like colorful glasses; so, light is right or the divine being itself and the glass is the creation and the existence, and colors are the variant form of the existence. The explanation and interpretation of the creational and existential connection and relation of unity with plurality (the descending arc) is possible through the colors,
3. In the realm of practical mysticism and the ascending arc, the wayfarer sees sapphire color being at the stage of the self-accusing soul (Lawwamah),with the darkness of the soul reducing and the light of the soul rising, he sees red light and upon overcoming the light of the soul, yellow color appears which is interpreted as the light of faith, and when the darkness of the soul disappears, white light appears, the light of Islam. When the light of the soul blends with the purity of heart, green light appears the soul at peace (Mutma’innah) the time when the soul longs for flying, joining, and attachment to God (Hagh)
4. Therefore, the clothing of Sufis signifies interpretation and translation and many (scholars)depict a similarity and consistency between the wayfarer’s ranks and his intuitive lights, on the one hand and his cloak, on the other hand.

[1] Quran, Chapter Nour, Verse 35

[2] Quran, Chapter Baqara, Verse 138