BANGKOK: “Only a few years ago there was no such thing as Thai-Islamic art and now a piece of it sits inside the royal palace,” beams Ismail Ywaiyavata, the 39-year-old vice chairman of the Institute of Islamic Art Thailand.
I am sat in a modest-sized room inside the Tuan Suwanasana Chularjmontri Foundation in the Bang Rak district of Bangkok.
All four walls display works of Thai-Islamic art, some lean on tables because of a lack of space. In one corner, a desk with a lamp and open laptop acts as Ywaiyavata’s office. Next to that, on an artist’s drawing board, bamboo quills lie scattered across pieces of calligraphy.
The building is also multi-functional, serving as a community hall and a school.
The Bang Rak district is noted for its upmarket hotels and old European-style architecture, but I am here because it is also where one of Bangkok’s largest concentration of Muslims live and Ywaiyavata, a popular member of this so-called “Muslim Quarter,” is heading up its most exciting new project.
“Thai people don’t know about Islamic art. We want to use it to promote the beauty of Islam. That is why we are developing our own modern interpretation of a Thai-Islamic art style,” he said.
Of medium build, Ywaiyavata’s round face has a typically light beard. He is wearing a round collared, navy blue top with stonewashed denim jeans. A fine art graduate, Ywaiyavata founded the institute in April 2016 alongside local lawyer, Abdul Samad, calligrapher, Ustad Suleiman and Islamic art graduate, Shareef Toleb. Within a few months, they were given the opportunity to seek royal approval.
Last December, they presented the king with a piece of their pioneering work.
“We wanted to show the king how our art style brings the two cultures together. The design we presented took the popular Thai lotus flower and applied the Islamic artistic principles of geometry and repetition to create a frame inside which we wrote his name in Arabic calligraphy.”
The exquisite piece has a circular frame of mesmeric lotus flowers that echo patterns seen all over Thailand, from architecture to clothing. In the middle, the king’s full name, Maha Vajiralongkorn Bodindradebayavarangkun, is artistically inscribed in Arabic calligraphy. Made by placing gold leaf onto the finest black Thai silk, the result is stunning and made quite the impression.
“The king asked me about the patterns and how we came up with the idea. He agreed it was a beautiful way to present Islamic culture in Thailand,” Ywaiyavata said.
However, Ywaiyavata’s institute is not just about calligraphy.
Two of the largest pieces on display are by award-winning female Thai artist, Thidarat Chantachua.
Using colored threading on black canvas, Chantachua’s semi-abstract, geometric patterns present an echo of arabesque architecture.
The institute has also begun work on the first-ever Qur’an to be decorated with the new Thai-Islamic design style.
When we head outside, Ywaiyavata shows me where the institute hopes to soon be permanently based — a pretty house, complete with pale blue wooden slats. Like many buildings in Bang Rak, it is more European than Thai.
Muslims in Bangkok
As we walk down the narrow back streets of the Muslim quarter, we pass doors with “bismillah” written above them. Turning a corner, the air becomes smoky and filled with the whiff of roasting meat. A hijab-wearing Thai woman stands grilling satay sticks on a food cart labelled “halal.”
The woman smiles warmly and returns our greetings. Above her, a green sign announces the Haroon Mosque, one of the oldest in Bangkok.
Mohammed Kanzi, a local postgraduate student of Islamic history and a volunteer at the institute, tells me the story behind the mosque.
“It was named after Haroon Bafadel, whose father was an Indonesian-Arab trader from south Borneo. He built a wooden mosque in the Javanese style on the banks of the Chao Phraya in 1837.”
Bafadel’s father, Musa, arrived long before Bangkok became the huge metropolis it is today. Back then, the mosque stood in a village called Tom Samrong, outside the capital.
“This is why the mosque’s first name was the Tom Samrong Mosque. Then, in 1899, the Thai government wanted the land to build a customs house and the mosque was rebuilt inland.”
The first rebuild was also wooden, but in 1934, a brick building was constructed in the style of the surrounding architecture. As a result, the Haroon Mosque looks more like a European townhouse than an oriental institute, complete with neo-classical floral motifs, mock romanesque pillars and wooden shutters.
“The only distinguishing Islamic feature was that crescent and star mold up there,” my guide said as he pointed toward the ceiling.
Ywaiyavata and I strain to see where our guide is pointing — high up on the apex roof’s brickwork, a gold-and-green crescent and star can just about be made out.
Origins of Thai-Islamic art
Once inside, the real reason I was brought here becomes apparent. At the front of the prayer hall, two ornate wooden structures stand in stark contrast to the mosque’s otherwise simple, plain interior.
“This unique mehrab and mimbar might also be called Islamic-Thai art style. The mehrab reminds us of the royal barges on our rivers and has Arabic and French influence. Meanwhile, the mimbar is a cross between a Muslim and traditional Thai throne,” Mohammed said.
The Muslim Quarter
The Haroon Mosque is one of many in Bang Rak. There is also the Ban Oou Mosque, Faizane Madina and the brilliantly-named Thai-Pakistan Friendship Mosque.
Thailand’s capital is home to the largest concentration of Muslims in the country and Bang Rak’s community wonderful reflects this diversity. Mohammed explained how many reached the shores of Thailand.
“We know Muslim traders were in contact with Thailand since the early times of Islam and this led to conversions and inter-marriage along the Malay peninsula, so many Muslims here have Malay and Middle Eastern ancestry. Others are Thai whose families converted sometime in history and then there are those from the Indian Sub-Continent that came here as sea merchants centuries ago.”
Mohammed’s own ethnic ancestry is Malay and Chinese, while Ywaiyavata traces his paternal roots to southern Thailand and his maternal roots back to Hadhramaut in Yemen.
The ethnic diversity is also reflected in the halal eateries of Bang Rak. Places serving Indian, Pakistani and Middle Eastern food rub shoulders with halal Thai eateries and Muslim grocery stores are more abundant here than in most other parts of Bangkok.
In a city famous for its hedonism, Bang Rak presents a refreshing haven for Muslim travelers headed to Thailand’s capital city.