| Description |
The Hüsn-i hat is the art of writing with Islamic letters of Arabic origin by using reed pen and soot ink in a measured and proportional manner while taking into consideration of the aesthetic values. A special paper glazed with organic substances (aharlı kağıt), reed pen (kamış kalem), pen-knives, a special slab for trimming the reed pen (makta), inkwell (hokka) and pen case (divit) are the most used tools in its practice traditionally. The Hüsn-i hat is written on special paper, leather or other writing materials and it may also be applied on the surfaces of stone, marble, glass, wood, etc. by using specific techniques.
Holding the reed pen and its directions on the paper by the hattat ensures the perfection and compound of letters. There are different styles of writing which have been evolved over centuries: Thuluth, jali, naskh, muhaqqaq, raykhāni, tawqi, riqā’, kufic, ta’liq, nasta’liq, siyaqat, diwani, riq’a, gubari are among the commonly preferred styles. These writing styles, using the tools and traditional craftsmanship related to the element have been transmitted through master-apprentice relation from generation to generation.
The Quran, hadiths (statements of the Prophet Muhammad), Turkish laconic and poetical couplets are written with hüsn-i hat. Therefore, hattats have applied Sufistic rituals while writing hüsn-i hat. Apart from the sacred and literal works, the element also practised in state correspondences such as imperial edicts, warrants and religious and public buildings in Seljuk and Ottoman period. Today, the element is still practised in sacred and literal works and religious buildings in Turkey.
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| Social and cultural significance |
The most important reason for the emergence of the hüsn-i hat is the idea of writing the Quran, in beautiful script. In Islam, hüsn-i hat not only serves as an instrument for expressing thoughts and ideas but also functions as a kind of depiction. It is believed that the messages of the Allah, hadiths of the Prophet and statements of saints (evliya) to humanity become more visible by the hüsn-i hat.
Hüsn-i hat, which was a medium of manuscripts before, started to be frequently used in the public and religious architectures. Apart from the manuscript folios and wall plates, the hüsn-i hat became a decoration aspect in monumental portals, walls, mihrabs, minbars, and domes of these structures as inscriptions or chronograms. The hüsn-i hat is used as an ornament in public areas, also reflects the cultural identity of the cities in Turkey. These hüsn-i hat ornaments of public spaces and buildings bound people to their past, strengthen social memory and cultural identity.
Oral expressions which are an integral part of social life and cultural identity from past to present have turned into written works by the hands of master hattats and contributed to the continuity of social memory and cultural identity. In addition to the power of aesthetic expression, it provides spiritual satisfaction with the meaning it contains.
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| Transmission method |
The knowledge and skills related to the element are transmitted orally and practically within master-apprentice relation in a certain order and discipline. Hattats traditionally regard it as their moral duty and responsibility to transmit their know-how and skills to their trainee for free (without any fees). The Hüsn-i hat is traditionally transmitted from one master to his/her trainee through non-formal practical training called mashq (meşk).
Today, some universities, academies, research centres, NGOs, public and private workshops are working to transmit the element through formal and non-formal education. |
| Community |
Hattats, trainees and craftspeople/suppliers of the aharlı kağıt, mühre, mürekkep, makta, kamış kalem are the bearers and practitioners of the element.
Hattats have specific roles in the transmission of the element. They transmit their knowledge, skills and ethics of the element through master-apprentice relation to the next generations. Hattats also can make their own special tools, materials and equipment used in the hüsn-i hat. Therefore they transmit not only their knowledge, skills and ethics but also traditional craftsmanship related to the element.
There have been many hüsn-i hat masters who made great contributions in transmission of the element in their eras such as: Yâkūt el-Müsta‘sımî, Şeyh Hamdullah, Ahmed Karahisârî, Hafız Osman, İsmâil Zühdü, Mustafa Râkım, Sami Efendi, Mahmud Celâleddin, Yesarizâde Mustafa İzzet Efendi, Mehmed Şevki Efendi, Mehmed Nazîf Efendi, Mehmed Es’ad Yesârî, Hasan Rıza Efendi, Hulusi Yazgan, Kamil Akdik, Nuri Korman, Macid Ayral, Mustafa Halim Özyazıcı, Necmeddin Okyay, Hamid Aytaç.
Today, M. Uğur Derman, Hasan Çelebi and Fuat Başar proclaimed as Living Human Treasures for their dedication of transmitting and safeguarding of the element.
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| Type of UNESCO List |
Representative List of the Intangible Cultural Heritage of Humanity |
| Incribed year in UNESCO List |
2021 |
