Art and aesthetics are of special significance in Islam for four reasons:

First, they are a sign of appreciation of God's splendid creation and arrangement of the universe, and this is what we are told of in the Quran "Soon will We show them Our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth" (Fussilat, 53)

By looking at the universe from this global perspective, the enlightened individual would be in a dual position whereby he looks at creation as a lesson to learn from, but also as an example to follow in rendering creative works.

Second, aside from being an ample evidence for God's "ableness", aesthetics is also an attribute of divine creativity, being a source of adornment ("And (He has created) horses, mules, and donkeys, for you to ride and as an adornment") (Annahl: 8) which is commonly known to be attached not to a specific function but to the elevation of human taste and the training of one's eyes and ears to appreciate beauties.

Third, there is linguistic aesthetics that received due attention from the Quran and the Sunnah (Prophet's traditions), and the Islamic civilization at large.  The very verses of the Quran attest to a unique and most refined rhetoric, which, no wonder, inspired Abdul Qaher Al-Jirjani (a fifth hijri century Islamic scholar) to notice, in his celebrated book "Dalae' Al-I'jaz (Proof of Miraculousness)", the strong affinity that the miraculous nature of the Quran has with words, which were beautiful as they would stand alone, and no less beautiful when weaved together in their respective contexts.